Mussa & Khidr, The Interpretation - Sheikh Wael (Ramadan 2024)

24 المشاهدات· 24/03/21

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[0:00][Music] f in [Music] sh [Music] in Allah muhamed [Music] [Music] [Music]

[2:58]Allah [Music] [Music] take ald ald [Music] [Music] ald [Music] ald alhamd

[4:44][Music] Allah [Music] [Music] for [Music] for [Music] [Music] [Music] for [Music]

[6:58]for alhamd aldd alhamd ald [Music] [Music] ald [Music] [Music] Ford [Music]

[9:46][Music] alhamd alhamdulillah [Music] ald [Music] alhamd [Music] ald [Music] of for

[12:06][Music] am [Music] muhamed Ali muhamed muhamed Ali [Music] m [Music] for

[14:04][Music] [Music] all for Allah for for Allah [Music] m [Music] for

[18:27]for [Music] for [Music] [Music] for [Music] Allah f [Music] [Music] for

[21:09][Music] [Music] for Allah muham so before we get started here is

[22:46]just running a little bit late uh I'm going to go through

[22:49]a few quick announcements um first I would like to all welcome

[22:53]you back to our nightly Ramadan program Night 10 um just wanted

[22:59]to let everybody know that I'm sure you guys are all sick

[23:03]of hearing this but again on April 5th we're going to be

[23:05]having our community if thought to dinner uh we have a few

[23:07]tickets left so if you still haven't bought your tickets time is

[23:13]running out unfortunately so we would love to have you all there

[23:16]but because it's a limited space um please purchase your tickets as

[23:19]soon as possible uh if you want to purchase tickets please see

[23:25]brother Hassan or any of the other board members um we also

[23:30]have a few sponsors for tonight that we just would like to

[23:33]thank uh we have theid family and thei family who sponsored tonight

[23:38]uh so if you could all recite on behalf of their and

[23:54]with that I would like to welcome with muhami muhamad you so

[24:47]I request to recite Surah Al Fat please for a dead person

[25:27]alhamdulillah [Music] Sall to hasten the reappearance of our awaited Imam I

[26:17]request we recite three salawat with the loudest of our voices respected

[26:37]brothers and sisters in Islam a conflict is an active disagreement between

[26:48]people with opposing opinions or principles the motives of the conflict can

[26:55]vary they can be racial or they can be political or even

[26:58]in some cases they can be religious in some cases also a

[27:04]conflict might might escalate to become as an armed conflict as we

[27:07]refer to when we were to reflect back on the religion of

[27:10]Islam we would notice that the process of dawa went into through

[27:16]M into two main stages of conflict the first one is what

[27:19]what is known as the conflict of tanzil and the second one

[27:24]is what is known as the conflict of that and we all

[27:26]know the famous Hadith of the prophet s where he said to

[27:39]that I shall fight over the revelation of the religion and you

[27:44]shall fight and struggle over the interpretation of religion we all know

[27:47]the result of the first conflict in the process of dawa that

[27:52]the religion of Islam was Victorious and the religion of Islam was

[27:55]being spread in the Arabian Peninsula and the regions around our main

[27:59]concern is the second stage of conflict which is referred to as

[28:04]the conflict of ta the conflict of interpretation began with the era

[28:11]of the of and it continued and is still existent until this

[28:15]day as you find that the main differences between the Islamic schools

[28:18]of thought is simply the interpretation of the dean let alone the

[28:21]interpretation of the Holy Quran the Pinnacle of that conflict though the

[28:27]conflict of interpretation reached its Pinnacle in the main two battles of

[28:34]sa andala and if one was to reflect on those two battles

[28:37]one would notice that the andala are none but a continuation of

[28:42]and and I mean in order and may Allah have mercy on

[28:48]the soul of when he was approached by some Companions of the

[28:52]battle and the Battle of sa and he was asked as to

[28:55]why is he fighting alongside Al against mu and pointed at a

[29:03]banner in front of him and he said to the questionnaire do

[29:07]you see that Black Banner in front of you he said yes

[29:09]he said that's the banner that is carrying and by God I

[29:16]had fought alongside the prophet sallallahu alaihi Al wasallam against that Banner

[29:21]three times and this is the fourth time and it is the

[29:23]most wicked and most evil out of all of them so we'

[29:27]notice that the conflict of began with the era of reached its

[29:33]Pinnacle in andala simply over the interpretation of the dean and it

[29:37]continues until now if there's anything that we can derive from the

[29:41]story of and is simply the fact that the Quran has a

[29:49]tanil has a revelation and it has a and then on top

[29:53]of that it has something called a an interpretation and the same

[29:57]thing applies to the actions of of the prophets The Messengers prior

[30:00]to the prophet sallallahu alaih Ali wasallam and even the actions of

[30:05]our own Prophet moving on to the actions of our masum the

[30:08]infallible imams is that some of their actions also they require an

[30:12]interpretation let alone just a clear apparent understanding and thereupon this is

[30:18]what we shall learn tonight within the story of Na mus and

[30:22]Al we stopped at the fact that requested from Alam that if

[30:30]he shall if if he will to ask him any other question

[30:32]or even object to any of his actions that it they would

[30:38]part ways and Al in return committed the Last Action as we

[30:44]reach in the in the verses from and thereupon he said to

[30:48]at that point he said that this is where you and I

[30:54]shall part ways but we said that here the Quran highlights the

[30:59]ethics of a student towards his teacher and in return highlights also

[31:03]the ethics of a teacher towards his own student and thereupon Al

[31:09]further on explained the interpretation of the his own actions that were

[31:15]committed in front of mus focus on what the Quran says I

[31:25]will inform you about the interpretation of that over which you could

[31:33]not maintain patience meaning what meaning my actions om Musa they are

[31:38]required to be interpreted and you cannot just take them as a

[31:41]parent as they are and the ethics of a teacher towards a

[31:45]student is what is to provide an explanation in return the Quran

[31:49]teaches us also the ethics of a student towards his teacher that

[31:52]if I am not being able to handle a certain type of

[31:56]knowledge or a science that it is worth for me as a

[32:01]student or as a recipient of that knowledge to part ways with

[32:03]it and accept the fact that I am not ready for it

[32:07]and how many of us sometimes insist on staying in a certain

[32:09]field requiring that we might be successful in it when in reality

[32:15]we need to face the reality of ourselves that we might not

[32:18]have the capability in order for us to continue in such a

[32:23]field on the other hand what is also required from us as

[32:26]the religion of Islam teaches us the ethics of Islam require what

[32:31]that when you want to part ways with someone it is always

[32:33]important to provide an explanation you notice that nowadays there's a term

[32:37]used by the modern day generation which is called what it's called

[32:41]the act of ghosting isn't it is that sometimes you just got

[32:46]ghosted isn't it either through text messages or even a relationship how

[32:50]many relationships have been broken simply because there was no transparency about

[32:53]them how many people have parted ways how many friendships have been

[32:58]broken simply because there was no explanation provided and therefore the religion

[33:03]of Islam requires from us that always provide an explanation it is

[33:06]worthy for the person that you are in a relationship with or

[33:08]any type of friendship or any type of any other relationship that

[33:12]it is worthy for you to provide an explanation it is fair

[33:15]enough to provide an explanation yet that explanation has to be dependent

[33:21]on what on The Logical perspective and on facts not on feelings

[33:25]many of us sometimes have been caught in a relationship where where

[33:29]we keep feelings and we base the decisions we take in that

[33:34]relationship upon feelings the religion of Islam says no because sometimes your

[33:38]feelings might not match the facts so what you're able to is

[33:43]that you have to provide the facts in order for you to

[33:46]give an explanation an explanation based on facts and not only on

[33:49]feelings and emotions and the Beautiful Hadith by the prophet s Al

[33:53]wasallam that says is that give 70 excuses to your Muslim brother

[34:01]and therefore it is required from us sometimes to give an excuse

[34:05]and ask and confront it is so important that even in our

[34:11]personal relationships that we sit down and we confront and we're transparent

[34:15]with each other in this regard and therefore you find Al didn't

[34:19]just tell musam that this is where you and I shall part

[34:24]ways no he further on said to him that I will inform

[34:26]you about the interpretation of my actions let me teach you a

[34:31]lesson as to why I committed those actions that on the apparent

[34:34]they look to you as that they're breaking the Sharia law they're

[34:37]breaking the laws but in reality there's a hidden message that I

[34:43]need to explain to you and therefore what I would like to

[34:45]do tonight in the final chapter of the story of I would

[34:50]like to further dissect this topic tonight depending on the following points

[34:54]the first one let us reflect back on the verses main beginning

[35:01]from verse number 79 to verse 82 inah alah and find out

[35:04]the interpretation of the actions of Al and two what are the

[35:11]most symbolic morals we can learn from the story of Na mus

[35:15]and Al there are many lessons to learn but what are the

[35:19]most symbolic ones that in my very humble opinion I find useful

[35:24]in our daily life and three the final point inshallah is that

[35:27]what is the relation between the story of and and our awaited

[35:34]im as we explained before that the whole reason as to why

[35:40]I picked the narratives of Surah alah because they relate totally to

[35:45]our awaited IM and before I proceed I would like you to

[35:48]provide me with a lot salawat beginning from Surah uh verse number

[36:00]79 inah Al after Al said to that we you and I

[36:06]sh part ways let me explain to you the interpretation of my

[36:10]actions the first one he says he begins with what with the

[36:12]boat because we said that the first stage on their Journey was

[36:15]they got on a boat and then Al created a hole with

[36:20]the intention of damaging the boat so here the Quran says it

[36:23]beautifully it says so let me tell you first about the boat

[36:27]as for the boat as for the boat it belonged to some

[36:35]poor people who work on the sea meaning that that boat that

[36:40]you and I got on and took our first stage in on

[36:45]our journey it belong to poor people here unfortunately the English language

[36:49]is not as rich as the Arabic language the word MKE does

[36:53]not necessarily translate to poor because poor meaning a person that does

[36:57]not have any finan means isn't it but the word m in

[37:02]Arabic refers to a person that might be even wealthy yet does

[37:06]not have the capability to confront difficulties I'll give you an example

[37:11]so many of us sometimes you find a wealthy person in the

[37:13]community may Allah forbid let's say for example they were diagnosed with

[37:17]a disease now all their wealth might not even help them on

[37:22]that disease in that stage that very wealthy person is referred to

[37:25]as a mine isn't it so you find that there are in

[37:28]many cases such as in society is that there's a group of

[37:30]people that they might have the financial ability that but they're not

[37:33]being able to confront any type of tyranny or even dictatorship in

[37:39]this regard and therefore the word mskk mainly relates to a person

[37:43]who does not have the capability and that's why the Quran here

[37:46]said what it belonged to some poor people but in reality they

[37:51]were mine not necessarily financially but then what is their issue as

[37:55]for the boats it belonged to some poor people and then the

[37:58]continues who work on the sea that that's their job they work

[38:03]on the sea meaning what meaning for but behind them I wanted

[38:15]to make sorry as for the bo belong to some poor people

[38:22]who work on the sea I wanted to make it defective I

[38:28]wanted to create defect in that boat for behind them was a

[38:32]king seizing every Ship by force meaning what meaning that this boat

[38:38]belonged to these people regardless whether they were financially poor or did

[38:43]not have the capability to to confront the king now behind them

[38:47]right meaning the destination that they were getting to there was a

[38:52]king a tyrant who rules over this area and what he does

[38:55]is that he would seize by force using using his authority he

[39:02]would seize every ship and therefore he says what so I wanted

[39:07]to create a defect in it that defect protected those masakin those

[39:12]poor people because of the ship was in very good condition was

[39:17]in excellent condition what happens in this in this regard is what

[39:20]is that the king will seize the ship why because he had

[39:22]his eye on those ships that did not have a defect so

[39:26]that defect basically protected who protected those poor people in the sea

[39:30]and that was the first thing that he had to explain to

[39:34]musam so there was an interpretation in this regard of his actions

[39:38]that that whole that it might be a defect in your eyes

[39:41]yet in reality it protects them in the future right and from

[39:46]the narrations we derive what there are many narrations in this regard

[39:49]that explain the whole notion of a defect that Al explained to

[39:52]summarize them all is that that defect was not that much of

[39:57]a damage that could not be fixed but at the same time

[40:01]it looked apparent to the king so he would not seize the

[40:03]ship and that was the first interpretation of the first action committed

[40:07]by Al so that's the first one and then he continues right

[40:13]and then he says remember is that they reached and they they

[40:16]met with a boy and right away on the spot Alam what

[40:21]did he do he killed the boy and then he says as

[40:27]for the boy his parents were faithful persons so the first thing

[40:34]here we are met with is that Al identifies the parents of

[40:37]that boy as being faithful they were M meaning that they were

[40:42]people of religiosity we feared he would overwhelm them with rebellion and

[40:56]unfaith meaning what here again acting upon his the one we explained

[41:05]and we dissected in the previous nights right we said that that

[41:09]he has the ability to see the future in it I'll give

[41:15]you an example you see we all know the famous narration between

[41:18]the general of the army of and IM on the battle in

[41:25]the Battle of sa what happened is that andali had this sort

[41:30]of a competition between them is that who kills the most from

[41:33]the enemies in the Battle of sa and then Malik would count

[41:38]and would count there was one time that Malik came to IM

[41:41]and said what he said Ali how is it that I killed

[41:44]more than you than you did he said Malik you're right but

[41:48]the difference between you and me is that when I approached one

[41:51]of when I approach one of the enemies I look into their

[41:53]bloodline and into their lineage if I know that there would be

[41:59]a m a Shia that would come out of their bloodline I

[42:01]would spare their life so basically what I see is something that

[42:08]you cannot see so there's that further Insight provided from the that

[42:12]of an infallible Imam in this regard and therefore here he says

[42:16]what he says he identified as his parents as what as faithful

[42:20]meaning that they were religious people and we feared he would overwhel

[42:24]them with the with rebellion and un Faith so we desired that

[42:38]their lord should give them in exchange meaning that he will replace

[42:42]them with that son with that boy one better than him in

[42:44]respect of Purity and closer in Mercy what does that tell me

[42:51]and by the way this is a very interesting um Topic in

[42:53]this regard see many of us sometimes tend to go to extremes

[43:01]towards our love to uh to our own children isn't it but

[43:03]in many cases sometimes that child that we raise might become rebellious

[43:11]he might unfortunately become Unfaithful but because of our attachment to that

[43:14]boy or to that child in general what happens is that we

[43:20]tend to be dragged with them rather than understanding that in some

[43:23]cases we need to part ways right so in many many cases

[43:27]sometimes we tend to lose our faith simp simply because of what

[43:31]our attachment our love to our own children let me give you

[43:33]an example see we gave an example one time about Zu the

[43:39]companion of wasallam Believe It or Not Zu was such a devout

[43:41]companion to the prophet and even to IM Zu was one of

[43:47]the ones one of the companions who stayed steadfast with imir even

[43:52]on the attack of the House of FAA by the way he

[43:55]was amongst the very um uh small group of companions that stayed

[44:01]with IM even refused to give but there's a Hadith by the

[44:05]prophet sallallah Alam that says [Music] what is that Zu is one

[44:13]of us until his son grows up what happened to Zu what

[44:16]really forced Zu to carry his sword and stand in the army

[44:22]of the camel with the wife of the prophet and confront with

[44:26]a sword even though that he was considered one of the private

[44:29]Companions of is simply because of his attachment to what his own

[44:36]son abdah Zu Abdullah Zu was so hateful towards B that believe

[44:39]it or not the narration say that every time the prophet is

[44:44]mentioned in front of him and people would recite salawat he would

[44:46]stay quiet when he would be asked as to why aren't you

[44:48]reciting salawat he would say I can't handle reciting salawat over the

[44:52]household of the Prophet could you imagine that yeah Subhan Allah yeah

[44:59]a Zu was who he was the son of Asma ABI Bakr

[45:01]the daughter of Abu Bakr the first Khalifa So the influence he

[45:05]had on his father was so vast to the point that even

[45:08]in the battle of the camel after Imam Ali Alam called upon

[45:13]zuir reminded him of the Hadith of the Prophet that one time

[45:16]he told a zuir that there will come a time that you

[45:23]will stand confronting and you are on the side of the transgressors

[45:27]you are on the wrong side and as Zu said impossible I

[45:33]love Al Talib yes so therefore the influence on the of the

[45:36]son over the father it pushed him to do what to confront

[45:41]IM and in many many sometimes this is what would happen to

[45:46]us is that our attachment to our own children it makes us

[45:48]lose our faith why because in some cases we lose our sense

[45:53]of justice isn't it how many of us sometimes have been in

[45:55]a situation and I'm sure many mananas many she where they are

[46:01]judging or they are being involved in a case of divorce and

[46:04]you find that the parents rather than being the wise ones rather

[46:09]than being the ones who would deescalate the matter they would just

[46:12]escalate the matter simply because of what of their passion their emotion

[46:16]and thereupon it's such a very hard examination on us as Muslims

[46:19]we are always acquired to work on facts as I said earlier

[46:26]not on feelings and emotions why because we might lose our faith

[46:30]we might lose our Dean in this regard and here said we

[46:34]feared he would overwhelm them is that he will overburden them with

[46:38]rebellion and unfaith meaning that Al saw the future of that boy

[46:45]that he will become rebellious and Unfaithful and thereupon he said so

[46:51]we Desir that their lord should give them in exchange one better

[46:58]than him and this is a very beautiful lesson to learn in

[47:00]the religion of Islam when Allah subhanahu wa tala takes away something

[47:04]from you notice and be certain that he will replace it with

[47:09]something better because it's impossible that he would replace it with something

[47:13]less than it it would be against the rahma of Allah subhanahu

[47:15]wa tala and it's impossible that he would replace you with something

[47:18]equal to it because that would be against the justice of Allah

[47:22]subhanahu wa ta'ala so the third possibility is he will always replace

[47:25]you with something better than it and how many of us have

[47:31]lost things have lost people in our lives but in reality we

[47:33]found out later on in the future that Allah subh replaced us

[47:38]with something better indeed and there thereupon here he says so we

[47:44]desire that the Lord should give them an exchange one better than

[47:47]him in respect of Purity and closer in Mercy here why did

[47:52]Allah use the in the verse the term zakan remember what we

[48:00]said last night is that one of the questions that asked Al

[48:06]is in verse number 74 so they went on until They Came

[48:18]Upon a boy whereupon he slew him he killed him you see

[48:22]the beautiful sequence of the Holy Quran so the first thing that

[48:25]the objection of mus Alam was what he said that did you

[48:31]slay an innocent Soul andak a pure Soul here it's as if

[48:37]Al replied back to musa's question that he asked before is that

[48:41]if you think that it is Zak no it was not enough

[48:47]and that's why Allah saids here what and then is that Allah

[48:53]wanted to we wanted we desired that their lord should give them

[48:56]in exchange one better than him in respect of Purity meaning that

[49:00]soul that I killed that boy don't think M that it was

[49:02]a pure Soul like it refer you refer to in the beginning

[49:06]right is that Purity and closer in Mercy some narrations suggest in

[49:13]this regard narrated by our imams attributed to them there's a narration

[49:17]that says that Allah subhana tala replaced that boy with a daughter

[49:22]that they had that that daughter ended up being ended up having

[49:26]from her bloodline 70 prophets of Allah subhanahu wa'ta'ala or sometimes it

[49:31]is theah of Allah subhanahu wa tala many of us might request

[49:35]from Allah subhana T let's say for example a boy but who

[49:37]knows maybe a girl in this regard would be a lot better

[49:42]or the vice versa so it is all in the hands of

[49:46]Allah subhanahu wa ta'ala and thereupon he says one better than him

[49:49]in respect of Purity and Purity focus on the word purity that

[49:52]we we gave them a a different me we exchanged that boy

[49:58]with a girl that is more pure in disregard and closer in

[50:00]Mercy because the girl is some many cases is referred to as

[50:05]the Rah of Allah subhana tala the prophet says that when you

[50:08]are provided with a girl with a daughter that is a and

[50:12]when you provided with a boy that is a Allah subhana wa

[50:14]tala on the day of asks you about the he doesn't ask

[50:19]you about his isn't it sometimes having a daughter is that sense

[50:22]of R indeed and Subhan Allah we have a saying Even in

[50:27]our culture that it is always the girl that ends up carrying

[50:29]her parents in old age isn't it Subhan Allah so therefore and

[50:36]then he continues to explain to him the last and final action

[50:40]he committed right ask for the wall remember the wall that as

[50:51]soon as they enter the city they they asked for food they

[50:55]asked people to give them food and they refused to to they

[50:58]did not host them right and then what did Al do he

[51:02]saw a wall that is about to be destroyed and then he

[51:05]reconstructed the wall he rebuilt the wall didn't he right so then

[51:12]he says what ask for the wall it belonged to two boy

[51:15]orphans in the city so that wall that I reconstructed Musa and

[51:21]the one that you asked me because after he Recon reconstructed the

[51:23]wall what did mus Alam say say why don't you take um

[51:26]a Fe for it like why don't you charge money for it

[51:28]so we can buy food right so why it's it's astonishing I

[51:32]mean it was shocking to mus that the city that they entered

[51:35]and they asked people for food they wouldn't give them what do

[51:39]you do in return you actually reconstruct a wall that is there

[51:42]in that City so the least you could do in this regard

[51:45]is take a fee for it ask for money in return here

[51:46]he explains to him ask for the wallet belonged to two boy

[51:51]orphans in the city so that wall was a fence probably in

[51:57]a house that in that house there were two boy orphans in

[52:01]the city there was a treasure under it belonging to them the

[52:08]commentaries of the Holy Quran went into a dispute about what was

[52:12]that treasure that Al wanted to reconstruct the wall to protect the

[52:17]treasure why because it wasn't the time for them to be to

[52:24]find that treasure why because the Quran continues their father had been

[52:31]a righteous man you see here what is the connection between this

[52:34]verse and the verse before it is that the boy also had

[52:39]righteous parents didn't he the boy had right righteous parents they were

[52:44]religious here also the two boys those orphan boys which that wall

[52:47]belonged to them there was a treasure under it their father was

[52:49]also a righteous man right so your lord desired that they should

[52:59]come of age meaning at that point the Quran is telling us

[53:04]that those boys were very young and they were orphans their father

[53:07]was a righteous man and therefore that wall which was on a

[53:12]fence in their house per perhaps it contained under it a treasure

[53:15]therefore I wanted to reconstruct so your lord desired that they should

[53:20]come of age and take out their treasure as a mercy from

[53:28]your lord see number one as I said there's a topic of

[53:33]dispute between the commentators of the Holy Quran is that what was

[53:36]the treasure believe it or not there's aith by IM in where

[53:41]he says that that treasure was not money it wasn't materialistic treasure

[53:46]but in reality was a board that their father who was a

[53:53]righteous man carved on it words of wisdom words of wisdom that

[53:56]can help out his two sons to survive and live their life

[54:02]properly and thereupon he referred to it as what as a treasure

[54:04]because sometimes a treasure R is not necessarily money inshallah we will

[54:10]speak more tomorrow since it's the martom the martydom of the of

[54:15]lady is that when everyone would think about r as something materialistic

[54:21]the prophet sallu alai wasallam when he would speak about Khadijah he

[54:26]would say is that my RK of from Allah was the love

[54:30]ofad so sometimes treasure could be prop could be proper words could

[54:36]be a best piece of advice that you might be given and

[54:38]that by itself self is considered a what a treasure so therefore

[54:43]here the story of those two boys is that their father was

[54:46]a righteous man and they were still too young to be able

[54:50]to know how to use this treasure isn't it so therefore Allah

[54:53]subhana wa tala wanted them to come off age meaning wanted them

[54:56]to be mature enough adults that when they take out or when

[55:01]they dig out that treasure is that they will be able to

[55:03]use it properly and not waste it and the here what does

[55:08]he say finally he tells them so not only he gives them

[55:13]an interpretation of his actions not only he gives him a detailed

[55:16]explanation of every single action that committed but then he finally confirms

[55:20]what and sorry just a point before this have you noticed the

[55:25]word rahma how many times was it repeated is that every time

[55:27]Al he would explain and he would interpret an action that he

[55:34]did there's a word at the end meaning what meaning oh Musa

[55:37]understand that those actions that might be apparently to you that were

[55:42]wrong or were monstrous as mus Alam referred to or they might

[55:49]be wrong or might be evil may Allah forbid not know that

[55:51]in reality they are Rah from Allah subhanahu wa'ta'ala is that everything

[55:56]that committed is considered theah from Allah subhana tal yet in reality

[56:02]you don't see it right away apparent in front of you yet

[56:05]you just have to be patient and understand the result of that

[56:09]of those actions that they are in fact from Allah they are

[56:14]a mercy they always result in and then he continues by saying

[56:17]at the end what I did not do that out of my

[56:25]own accord so note mus Alam that the actions that I committed

[56:28]were not from my desire meaning what that is telling mus Alam

[56:35]that I'm inspired from Allah subhanahu wa taala that these actions they

[56:39]coincide with the will of Allah subhanahu wa ta'ala in your mind

[56:45]they might not be but in reality that was the will of

[56:48]Allah T why because we bring it back to the verse that

[56:52]says in in verse number 65 and they found one of our

[57:02]servants whom we had granted Mercy from ourselves so one the actions

[57:06]that I'm committing oh mus understand that they were all they will

[57:10]all result in what in Mercy from Allah isn't it why because

[57:16]I've been giving mercy first Mercy before knowledge so every action that

[57:22]I will commit will have to match the mercy of Allah subhanahu

[57:24]wa ta'ala isn't it and that's why it is said that sometimes

[57:28]spreading the mercy of Allah is more worthy than spreading the actual

[57:35]dos and not Tod dos and the direct laws of Allah subhanahu

[57:37]wa tala and understanding that even those laws or maybe explaining further

[57:42]that those laws they contain a mercy from Allah subhana they may

[57:47]be might be tiring for us right we explained that in the

[57:50]topic when we would dissected the the notion of is that what

[57:53]is definition of and so forth is that they might be apparently

[57:57]tiring for us they might be exhausting for us but in reality

[57:59]they will result in what in Mercy the struggles that we go

[58:01]through they will result in Mercy of Allah and that's why Allah

[58:06]says we gave him Mercy from ourselves and we taught him Knowledge

[58:12]from our own so that Knowledge from Allah subhanahu wa taala Al

[58:20]every action that he was doing was basically derived from the knowledge

[58:24]he has been given from Allah subhanahu wa taala I did not

[58:29]do that out of my own accord and that's also the ethics

[58:33]of a teacher towards a student a teacher who has been taught

[58:35]from Allah meaning he does not attribute those actions even after the

[58:39]interpretation he doesn't get credit for them he doesn't even get credit

[58:44]for them he says what that is not my own I didn't

[58:46]do it for my own don't think that as much as I

[58:49]might Advance a knowledge I would I would take the credit for

[58:54]the actions to I would not attribute it to myself and that's

[58:57]the beautiful point of humbleness as we explained last night and the

[59:00]notion of when Allah subhana wa taala um he spoke about the

[59:04]characteristics of the Servants of the all beneficent what did he say

[59:09]say that the ones who walk with humbleness and that's the whole

[59:14]notion of humbleness I did not do do that out of my

[59:17]own accord this is the interpret interpretation of that over which you

[59:26]could not maintain patience is that understand mus that first of all

[59:33]I did not do those actions I will not attribute them to

[59:37]I've just been inspired from Allah subhanahu wa ta'ala and thereupon those

[59:42]actions have an interpretation right and this is what uh this this

[59:47]this interpretation is which you could not maintain patience over and therefore

[59:52]here the story of ends here it is worthy to mention a

[60:00]beautiful narration in this regard one time it is narrated that musam

[60:02]by the end of his life he was asked a question is

[60:08]that what was the hardest examination on you as a prophet of

[60:12]Allah and notice that mus Alam went through so many struggles as

[60:15]we mentioned before it's almost like he was a traveler so almost

[60:20]that he was destined to never settle down his life consisted of

[60:23]one Journey after the other faced far confronted far right confronted a

[60:29]confronted yet he says the hardest thing on my heart was when

[60:33]I got to the point of part ways with Al do you

[60:38]imagine that because that was a that he was he wanted to

[60:43]learn um desperately so it could help him out with a different

[60:46]stage of his life and this moves us to the second point

[60:51]of our discussion tonight is that let's reflect on the most symbolic

[60:54]lessons we can learn from that story because we mentioned before we

[60:58]are not going to narrate history for the sake of history but

[61:02]for the sake of learning and reflecting on such stories mentioned in

[61:06]the Holy Quran the first lesson I would say and I in

[61:12]my humble opinion the far most important one is the importance of

[61:15]finding the righteous leadership you see mus Alam was a messenger of

[61:22]Allah but that messenger of Allah also required to learn learn a

[61:29]new science a new knowledge which will help help him to achieve

[61:32]a certain thing on a new stage in his life and thereupon

[61:37]he strived and went on a journey just to find that leader

[61:41]and therefore what did he say to to Alam he said that

[61:45]I shall follow you meaning you lead and I shall follow it's

[61:48]so important to find the righteous leadership in the school of thought

[61:51]we are always pushed and motivated to always find leadership leadership has

[61:57]to exist in every single stage of our life be it in

[62:02]our relationships for example in the household there has to be a

[62:07]leader in the community there has to be a leader the school

[62:09]of thought we say our leader is IM isn't it there has

[62:15]to be an IM in this regard and thereupon in the times

[62:18]of occultation our leaders are who are the mar and therefore we

[62:24]say that our actions have to be in reference to because they

[62:29]are leaders and note brothers and sisters by the way throughout history

[62:33]mainly after the time of occultation meaning during when the Shia were

[62:38]living during the times of the imams you find that the attack

[62:43]on the Shia was would always start with who with the imams

[62:46]why because as soon as you attack the leader as soon as

[62:51]you detach a community from its own leader then that Community will

[62:53]be easy to control and therefore the sh would always connected to

[62:57]their imams we always relate to their imams isn't it you find

[63:00]that the rulers that came mainly after carala the main attack was

[63:03]always on the imams and so much so to the point that

[63:08]our imams endured so much so much torture from the rulers that

[63:12]they live under being theay the Oma's Dynasty or even the Abbasi

[63:18]Dynasty so it is important to always connect to the leader in

[63:21]the times of occultation right the imams told us to refer to

[63:28]the people of which who are our jurists and our our and

[63:30]believe it or not many of us might think sometimes that the

[63:34]idea of for example because nowadays believe it or not and even

[63:37]from back in the days if you were to ask from the

[63:40]times of the occultation of our awaited IM the notion of was

[63:46]always attacked right and the attacks are still the same by the

[63:48]way they're still the same even now how many times do you

[63:51]hear that why do you have to follow a person that lives

[63:53]in Iraq or in according to you Americans call it Iraq Iraq

[63:59]or Iran I don't know why they Italy right no it's Italy

[64:03]anyways so you find that what why do you have to follow

[64:07]a person that just lives there he doesn't know what's going on

[64:08]when in reality you notice that if there's anything that kept theit

[64:14]school of thought the success of the ahit school of thought why

[64:17]the Shia are striving and still striving and still are victorious until

[64:21]this day is simply because of the concept of leadership which repres

[64:25]is represented in what in but that attack always existed by the

[64:29]way and if you were to focus on the biography of the

[64:35]life of IM and IM you will no e e e e

[67:24]e e e e e and invite them to guidance that's your

[69:46]job you're supposed to influence them positively in this regard right the

[69:50]ones that are guided alhamdulillah they're good but you need to go

[69:54]look for the ones that are misguided this is the job nevertheless

[69:57]you find IM he went and stood in front of the house

[70:01]ofi and then one of the slaves of Bishi came out so

[70:06]she can fill up more alcohol more wine IM looked at her

[70:14]and he said um are you owned by Bish she said yes

[70:17]he said he said is your master a free man or a

[70:27]Slave she said no of course he's a free man he said

[70:35]if he was to be a slave of God then he would

[70:39]been ashamed of Allah and then right away she shivered she went

[70:43]back and then when Bishi saw her his name was not Ali

[70:48]his name was Bish said when Bish meaning the one who bare

[70:50]feet is that he saw her he said what's wrong with you

[70:54]she said I saw a man outside and he told me so

[70:57]and so the narration says that Bish on the spot he ran

[71:00]after the IM bare feet and he did TBA and he became

[71:05]one of the even Saints referred to as now one of Thea

[71:11]and one of the spiritual uh men in society after he did

[71:14]TBA so the whole notion of Salvation is important to understand in

[71:17]this regard and that's why Allah subhana T says what and that's

[71:24]why Allah it is almost as if Allah subh is telling you

[71:26]that the more you humiliate yourself in the eyes of Allah before

[71:29]Allah subhana tala the higher Allah raises you in ranks and that's

[71:36]the second lesson the third lesson is the importance of possessing the

[71:40]level of intellect intellect to be able to understand the actions and

[71:46]not alone the Holy Quran but the actions of and Al sometimes

[71:49]we said that the first lesson is finding the righteous leadership the

[71:52]third lesson that I would like to focus on is understanding also

[71:57]having that level of intellect to understand the decisions of that righteous

[72:01]leadership we gave an example in previous nights about the of IM

[72:04]alassan the peace treaty of IM Hassan that many of the Shia

[72:08]at that time they rebelled against IM alassan Alam they got angry

[72:12]at IM Hassan and in one of the believe it or not

[72:16]one of the reasons of the peace treaty of IM Hassan I

[72:20]know that I won't be here on the night of the birth

[72:21]of IM Hassan Alam I would have loved to dissect it but

[72:25]I'm definitely sure more certain that say may Allah protect him and

[72:28]lengthen his life that Godly scholar indeed will do the job in

[72:31]this regard but one of the reasons of the Sal Hassan was

[72:36]what was to stop the infiltration of the Roman Empire in the

[72:39]Islamic umah that he was willing to put his hand in the

[72:44]hands of mua in this regard and what does this tell me

[72:48]this tells me sometimes when give a certain fatwa or a certain

[72:52]opinion in regard of preserving the Islamic umah in general and encouraging

[72:57]Unity between Muslims it is for a reason they're farsighted they know

[73:01]exactly what they're talking about and the unfortunate reality is that sometimes

[73:05]those fatwas are met with an uproar isn't it you find that

[73:09]as soon as Mar gives an opinion let's say refrain from saying

[73:12]so and so or refrain from addressing certain people or refrain from

[73:17]doing L you find that there's an uproar upward in community when

[73:22]in reality that they know exactly what they're doing and nowadays what

[73:25]is the best time right now to just encourage Unity especially with

[73:29]the events that are occurring in Palestine may Allah may Allah subhanahu

[73:34]wa'ta'ala grant them Victory and what they are patient over so it's

[73:39]important to understand that our Maraj our leader our leaders are farsighted

[73:44]they can see sometimes what we do not see and then the

[73:47]final me lesson that I would like to highlight tonight is that

[73:53]the story gives us a more clear understanding of some of the

[73:57]positions taken by our IMS and we gave as an example right

[74:03]now IM or even IMI focus on the words of yes he

[74:15]says is that I endured patience even though there's pricking in the

[74:21]eye could you imagine the expression of alib Abu Talib and suffocating

[74:24]in this in in the throat watching The plung Rance of my

[74:30]my own inheritance but simply why is simply for to keep the

[74:34]religion with it uh the religion itself in its whole and this

[74:39]is was the role always of our imams and the infallibles is

[74:43]that they always favored the bigger picture in terms of creating and

[74:48]and and keeping that strengthening that Unity amongst the Muslims even if

[74:53]it was under the expense of Their Own lives and these are

[74:57]the lessons that I wanted to focus on leading on to the

[74:59]final thing that I would like to wrap up with is that

[75:04]how does the story relate to our awaited IM inshallah I will

[75:06]try to be as quick as possible because of the time but

[75:11]the first thing that we need to understand is that notice that

[75:13]when was told about Al he was oblivious about a person that

[75:21]lived amongst his time that possesses aim that he himself as a

[75:25]messenger of Allah does not have and this tells me what is

[75:30]that and not only he didn't just only possess that because Allah

[75:33]does not provide someone with unless it is for a reason and

[75:36]they need to act upon it and was a hidden of Allah

[75:45]subhanahu waala the acts upon what God's will right as the Quran

[75:47]says I did not do that out of my own accord so

[75:51]he is a hidden H not a messenger of Allah not a

[75:57]prophet but he is aah of Allah he's a proof of Allah

[75:59]subhana wa ta'ala that acts upon Allah upon God's Will and when

[76:04]I reflect on my awaited IM he's a hidden isn't he but

[76:12]there are actions that are committed by Iman that we might not

[76:16]see them when mus went on a journey with Al that Journey

[76:22]arguably was in a different dimension the actions committed by Al affect

[76:26]Ed the future isn't it just like the wall he rebuilt just

[76:29]like that boy he killed just like that uh uh the boat

[76:33]he created the damage in isn't it they affected the future who

[76:38]knows what our awaited IM does but we cannot see right so

[76:45]the the parent H if we were to use as that as

[76:46]a proof for the existence of our awaited IM second second relation

[76:54]was the name of Al mentioned in the Quran no Allah says

[77:01]they found one of our servants but that man who's mentioned in

[77:06]the Quran not even identified with a name is on such a

[77:12]high status such a high rank that he is one a of

[77:16]Allah subh T and two acts upon the go the will of

[77:17]Allah subhana tala thereupon when we read in our narrations that even

[77:25]the name of our awaited Imam was isn't it because some people

[77:28]use that as a proof that the IM doesn't exist what's his

[77:31]name see Allah subhah did not even mention the name of Al

[77:36]even when met with Al the verses do not tell us the

[77:42]name why because there is a sense of secrecy around Al as

[77:48]being a of Allah subh and that secrecy had to be upheld

[77:53]because Al had a task hidden from us that we don't know

[78:02]the wisdom behind it except when he Comm committed those actions and

[78:07]explained them to musam so that's why sometimes even the name of

[78:12]our awaited was hidden from authorities at that time and from the

[78:16]society to the point that even the Shia were commanded to do

[78:19]what to never mention even the name of IM in society even

[78:24]the name do not mention it it is even said in one

[78:30]of the letters IM wrote to he said tell our that even

[78:32]if they see us even if they see me on the on

[78:35]the street or even they see me in public to not even

[78:40]come towards me and salute me and that's the second one the

[78:43]third one is that the the age of Al what did we

[78:47]say we said that Al was one of the generals of he

[78:50]drank from the Fountain of Life and he stayed alive and he

[78:55]is still alive according to the unanimous decisions of the Muslims so

[78:59]the least he's been alive for is what is at least two

[79:02]to 3,000 years so when we say that Allah subhana wa ta'ala

[79:08]hides a huah protects him provides him with secrecy even when it

[79:13]comes to his own name and is still alive that could be

[79:17]possible if it's possible for one person then it's possible isn't it

[79:19]as the age and the third one the IDE identity of Al

[79:27]when met with Al he recognized him by the identity when in

[79:33]reality he is absent as a person s sorry he's not absent

[79:39]with a as a person he was absent with identity he existed

[79:41]during the time of mus Alam he lived during the time he

[79:47]was alive during the time of mus Alam but mus Alam was

[79:49]unaware of Al in terms of identity he might have seen Al

[79:55]maybe but he never recognized them in terms of identity and the

[79:58]same thing with our awaited IM and therefore you find in the

[80:02]narrations that many of us when the Imam would reappear we would

[80:07]say to ourselves that I've seen the Imam before and maybe because

[80:10]the narration say that the Imam is present in every single occasion

[80:17]such as so how many of us might have seen the Imam

[80:19]but without even recognizing the identity so in Persona he's present he

[80:24]is in person he's not in in person but he's in in

[80:29]terms of what in terms of identity if we were to be

[80:34]able to acknowledge the identity of the Imam then trust me we

[80:37]would meet our Imam all the time I will end with this

[80:42]and I will end with the following Dua for

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التالي

Mussa & Khidr, The Interpretation - Sheikh Wael (Ramadan 2024)

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التالي

Mussa & Khidr, The Interpretation - Sheikh Wael (Ramadan 2024)

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