[SPEAKER_02]: So when you have a life that is characterized by change and you have a human heart that is characterized by its nature and with change the outcome is going to be persisted to change.
[SPEAKER_02]: So they dug a third grave that was deeper than the one before and the third day came and they noticed he was on the surface of the ground.
[SPEAKER_02]: So they recognized that it was a deus that was rejected.
[SPEAKER_02]: to vomiting him out.
[SPEAKER_02]: He does not want this person in its belly.
[SPEAKER_02]: So he sees this woman and he is obsessed and he says to her, how can I get to you?
[SPEAKER_02]: He communicated with her, asking her, what is the way?
[SPEAKER_02]: He said to him, you'll need to become a Christian fast, then you make your way to me.
[SPEAKER_02]: So he said to her, say no more, and he left his religion and he made his way up to the lady.
[SPEAKER_02]: And he was ready to her, and he renounced his faith.
[SPEAKER_02]: I have forgotten, he said to them, I have to learn every eye of the Quran.
[SPEAKER_02]: Except one eye, where Allah Almighty said, in sort of the hedger,
[SPEAKER_02]: So the nature of the human being is that His heart is always yearning for what other people's hands possess the mind is always roaming
[SPEAKER_02]: and always interested to see what lies on the other side of the fence, you know, the grass apparently is always greener.
[SPEAKER_02]: But as a Muslim, we acknowledge and accept that the greatest thing that a human being could possess in life is knowledge of Allah Subhaner Akala and an active connection with Him through Aiba.
[SPEAKER_02]: The person who has been given this Nama has been given everything and one who has been deprived of this
[SPEAKER_02]: has been deprived of everything.
[SPEAKER_02]: And that's why when Allah Subhan Allah speaks about the one who has been given He'diah guidance, as opposed to the one who is unguided.
[SPEAKER_02]: The analogy is the difference between someone who is dead in a life.
[SPEAKER_02]: You can't get any more extreme than that.
[SPEAKER_02]: So Allah said, Awam and Kenna, but you can.
[SPEAKER_02]: Have you not considered the one who was dead for a hearing now, then we gave him life.
[SPEAKER_02]: And we gave him a light with which he walks with the people with it.
[SPEAKER_02]: Can Mammothaluhu feel a little mad?
[SPEAKER_02]: Is this like the person who is stuck in darkness?
[SPEAKER_02]: Lacer Biharajan never emerging from it?
[SPEAKER_02]: But this neama of being a Muslim, whether this is something that you have found later on in life,
[SPEAKER_02]: through research or friendship, whether it's something that we were born with, as is the case with most of us here, that doesn't cause the believer to love in the preservation of this Neama, but rather he is afraid of losing it.
[SPEAKER_02]: And the eagerness that you have to preserve your E-Man is directly connected to the value that you have attached to your E-Man.
[SPEAKER_02]: So the greater that value that you ascribe to it, the higher the esteem that you see it in, the more eager you are to protect it from anything that may scale it in anyway.
[SPEAKER_02]: That's why you find that the predecessors, they were so afraid of the idea of dying as non-Muslims.
[SPEAKER_02]: Although that's not a thought that's very intuitive to us, because maybe we are a memorizing Quran or studying religion, it doesn't come to us naturally to think that, oh, what if I die as a non-Muslim, but actually a sign of true e-man and true knowledge, what Rasihun Effil alim, is that you are afraid of going the straight.
[SPEAKER_02]: So you have the likes of Sufian al-Thode, Rahim al-Mah from the Tabiata, the ayin of Usahid.
[SPEAKER_02]: And one of his companions, one of his friends,
[SPEAKER_02]: by the name of Muji, Ibn Umus, and Asbahani.
[SPEAKER_02]: He says that I was ideal of Sufihan.
[SPEAKER_02]: I was the travel mate of Sufihan when we were making our way to make it for Hajj.
[SPEAKER_02]: And I would find that he would break into heavy crying frequently.
[SPEAKER_02]: And I would say to him, I would say, what is it that causes you to cry in this way?
[SPEAKER_02]: Is it your fear of your sins?
[SPEAKER_02]: We're making our way for Hajj.
[SPEAKER_02]: This is the opportunity for a lot to forgive our sins.
[SPEAKER_02]: Is it your sins?
[SPEAKER_02]: So Fiyan, he lent to the ground and he picked up a stick.
[SPEAKER_02]: And he said, well, La, la, la, la, la, la, la, la, la, la, la.
[SPEAKER_02]: He said, my sins.
[SPEAKER_02]: They are so insignificant in my eyes, even more insignificant than this.
[SPEAKER_02]: So why is he crying?
[SPEAKER_02]: He said, well, I can meet a half on Musulebel Eman.
[SPEAKER_02]: I am afraid of the prospect of having Eman taken away from me, dying as a non-Musulebel.
[SPEAKER_02]: So they recognized that al-Ahmadu al-Hawati actions are by their endings.
[SPEAKER_02]: They recognized that somebody who fasts a long, summers day, but then intentionally nibbles on something just before the sun sets.
[SPEAKER_02]: The fasting is void.
[SPEAKER_02]: Someone who carries out a long, salah loses their rule before they give Salam.
[SPEAKER_02]: The salah is void.
[SPEAKER_02]: And likewise somebody who lives a long life of out to a practice of Islam.
[SPEAKER_02]: If they crumble before the finish line, then it could be eternal damnation.
[SPEAKER_02]: So we want to speak about the topic I shared with you called, what was the word we use in Arabic?
[SPEAKER_02]: Al-inti-kasa.
[SPEAKER_02]: What does it mean?
[SPEAKER_02]: Al-inti-kasa.
[SPEAKER_02]: We translated it as what, Omar.
[SPEAKER_02]: Al-inti-kasa, how did we translate it?
[SPEAKER_02]: You don't remember?
[SPEAKER_02]: The relapse of E-man.
[SPEAKER_02]: What are we specifically speaking about if you can maybe just open up that definition for us?
[SPEAKER_02]: Help us understand, what are we discussing this morning?
[SPEAKER_02]: Howms are you want to say something?
[SPEAKER_02]: Having your state overturned or corrupted?
[SPEAKER_02]: Excellent.
[SPEAKER_02]: Any other dimensions that we're treating this morning?
[SPEAKER_02]: to go through periods where your e-man is low.
[SPEAKER_02]: And look at the dimension here of low as opposed to high, because the word in t-casa by its nature has the idea of replacing what is high and putting it in a lower position, just from a linguistic perspective.
[SPEAKER_02]: Very good.
[SPEAKER_02]: Anything else?
[SPEAKER_02]: Change in direction.
[SPEAKER_02]: Good.
[SPEAKER_02]: Yeah.
[SPEAKER_02]: very good.
[SPEAKER_02]: So in Tikaasa that we've translated loosely as relapsing, technically it's simply territorial hali ilasu, a situation that changes for the West.
[SPEAKER_02]: All right, a change for the West.
[SPEAKER_02]: So that could be an Islamic chain for the West.
[SPEAKER_02]: And in Tikaasa, we say fulla and onentaka, so and so intaka has relapsed.
[SPEAKER_02]: It could be all out to Riddha.
[SPEAKER_02]: So from Islam to disbelief, this can also be covered in the word in T-Casa.
[SPEAKER_02]: Someone who was praying and stopped, this is an in T-Casa.
[SPEAKER_02]: But it could be from a worldly perspective as well.
[SPEAKER_02]: So a person who was healthy, then they turned ill, they say Fulian on in T-Casa.
[SPEAKER_02]: They experienced a physical in T-Casa.
[SPEAKER_02]: So they were healthy, they're not so healthy now.
[SPEAKER_02]: So that is what we are speaking about.
[SPEAKER_02]: Why is it an important topic?
[SPEAKER_02]: And why is it an important topic today, particularly in light of the grand geopolitical happenings abroad?
[SPEAKER_02]: But also some of the changes happening locally as well.
[SPEAKER_02]: Why is this topic essential for us to cover from time to time?
[SPEAKER_02]: Especially today, what do you think of it?
[SPEAKER_02]: So, e-manned by it's nature of fluctuates and events will amplify it.
[SPEAKER_02]: We're good.
[SPEAKER_02]: What else?
[SPEAKER_02]: Very good, yeah, people are struggling to make sense of what is happening to the Muslims.
[SPEAKER_02]: We've been exposed to quite grotesque scenes, like never before, and that's really that causes people to ask questions, and doubt certain principles, certain foundational beliefs.
[SPEAKER_02]: Okay, good.
[SPEAKER_02]: Why is this topic important for you as well, personally?
[SPEAKER_02]: Don't just try to give the right answer, but also for you as a human being.
[SPEAKER_02]: Why is this topic important for you?
[SPEAKER_02]: relapse begins often with confusion and emotional overload.
[SPEAKER_02]: Very good.
[SPEAKER_02]: Yeah, so a lot of the questions are people are asking if they are not treated properly, then it could be the precursor for an Islamic relapse.
[SPEAKER_02]: Good.
[SPEAKER_02]: But there's something else that I can sense in your answer, Hansa, which is the idea that
[SPEAKER_02]: It's gradual.
[SPEAKER_02]: It can sometimes be a, it can, it can, it can jump on you in a silent way.
[SPEAKER_02]: So you are relapsing over a period of time, but you don't notice it.
[SPEAKER_02]: And you may only notice it when it's too late.
[SPEAKER_02]: When, what happens?
[SPEAKER_02]: When what happens?
[SPEAKER_02]: Yeah, when something, a pound of Islam, big change happens in your life, or a big test comes your way.
[SPEAKER_02]: You crumble.
[SPEAKER_02]: Like people, you would know the doctor, for example, who have some sort of arthritis, or they have some weakening in their bones.
[SPEAKER_02]: And they don't know until they jump, right, or they engage in a marathon, or they do something straight in the US, and then you're bone snaps.
[SPEAKER_02]: And then you're told that you'd be deteriorating for quite some time now.
[SPEAKER_02]: That happens either.
[SPEAKER_02]: Sometimes there's no alarms to indicate that your e-man is deteriorating.
[SPEAKER_02]: And this is the idea before we get into the core of what we want to speak about this morning.
[SPEAKER_02]: The idea of Emmanuel Mujmel, the Jacob de Slabib de Tamiya speaks about in his much more in Fatella.
[SPEAKER_02]: It's a fascinating concept and quite frightening, which is surface level belief.
[SPEAKER_02]: Emmanuel Mujmel, meaning general Eman, he says that most people subscribe to,
[SPEAKER_02]: It is not enough to push you outside of the fold of Islam and make you a disbeliever.
[SPEAKER_02]: You are a believer.
[SPEAKER_02]: But because it is a Muslim, it is a surface.
[SPEAKER_02]: It is basic.
[SPEAKER_02]: The realities of Imam have not come into the heart.
[SPEAKER_02]: He said, so if this person is told to make a sacrifice for the sake of Allah, this person could relapse.
[SPEAKER_02]: This person could go back.
[SPEAKER_02]: So he says, this person with a Muslim Muslim is safe as long as they are not tested.
[SPEAKER_02]: He says, either not disbelievers or hypocrites.
[SPEAKER_02]: And if they die, without a test, in Shala, they can enter a gender.
[SPEAKER_02]: But if they are tested in their life, they may regress and end up falling out of Islam and becoming of the hypocrites.
[SPEAKER_02]: So that person was not necessarily a practicing Muslim because of strength or faith.
[SPEAKER_02]: This person was a practicing Muslim because he or she was not tested.
[SPEAKER_02]: And that's a frightening concept for us to think about for ourselves.
[SPEAKER_02]: The e-man that I'm upon now, the confidence I have in a loss of Hanukkah.
[SPEAKER_02]: Is that because of study and du'a and I bad and real work that I've put in?
[SPEAKER_02]: Or is it simply because I haven't been putting to the front lines?
[SPEAKER_02]: I haven't been put into any hot fire.
[SPEAKER_02]: And some of the examples I'm going to share with you in Charlotte this morning shows you what happens when this general e-man that hasn't been polished and primed is tested.
[SPEAKER_02]: What could happen?
[SPEAKER_02]: So I was able to also mention something about this topic being key because of the constant change that we live in, live in a world of change.
[SPEAKER_02]: Everything around us, if we were to use one word to describe much of what is happening externally and internally, abroad and at home, the word change.
[SPEAKER_02]: Constant fluctuation is probably a common denominator that would cover all of it.
[SPEAKER_02]: So whether you talk about norms and talk about customs, they are changing.
[SPEAKER_02]: There's nothing fixed anymore.
[SPEAKER_02]: Call it family values, call it religious values, call it culture.
[SPEAKER_02]: There's nothing that is fixated anymore.
[SPEAKER_02]: There was a movement, feminism.
[SPEAKER_02]: You have now the red pill pushing from the other side.
[SPEAKER_02]: LGBT movement that we saw growing and ascending to its peak and its maturity in our lifetimes.
[SPEAKER_02]: We're now seeing it go in full circle in parts of the west, right?
[SPEAKER_02]: So what is consistent?
[SPEAKER_02]: What is constant?
[SPEAKER_02]: Nothing.
[SPEAKER_02]: Everything is subject to change.
[SPEAKER_02]: Before October seventh, the canal was about the environment.
[SPEAKER_02]: What aspect of the environment, the change in the environment?
[SPEAKER_02]: AI.
[SPEAKER_02]: what aspect of AI, the change that is going to cause in our lives.
[SPEAKER_02]: Manhood, what aspect of manhood, the change that it needs to cause in your life, it's all about change.
[SPEAKER_02]: Then October seventh happened and the events have led us to the genocide that we see today.
[SPEAKER_02]: And now the entire world order has changed.
[SPEAKER_02]: It's like people have lost confidence, the entire system, the entire so-called civilized world, the rules of combat have changed.
[SPEAKER_02]: Rules of warfare have changed.
[SPEAKER_02]: There is nothing that is consistent in our Hamkum Allah.
[SPEAKER_02]: The only consistent it seems in the universe is this ice and cold change.
[SPEAKER_02]: Then when you act to all of this and by the way it's important to note that Nithin Yaahu himself, what did he say about his intention for the Middle East?
[SPEAKER_02]: We want to change the face of the Middle East, right?
[SPEAKER_02]: So that's one dimension, a universe that is characterized by perpetual change.
[SPEAKER_02]: And then on top of that, and another layer of complexity, which is the nature of the human heart, which is of what?
[SPEAKER_02]: Change.
[SPEAKER_02]: And that's why the Prophet Muhammad ﷺ, he said in the Hadith, which he would imagine in the right, some new authority, Babu Mousel Ashari, he said, method will call be.
[SPEAKER_02]: The method of rishati, be fela, to calibu herriya, the example of the human heart is like the example of a feather that's tossed about in an open land.
[SPEAKER_02]: You have no idea on what side this feather is going to land.
[SPEAKER_02]: That's the nature of the heart.
[SPEAKER_02]: It's frightening, right?
[SPEAKER_02]: And it's very name, al-Qalb.
[SPEAKER_02]: In reference to that, which is yet al-Qalb constantly changing, my sumi al-Qalb al-Qalb al-Qalb al-Ban illam, int al-Qalb al-Bihif, ah, al-Qalb al-Bim, int al-Bim, al-Bim, wa-tahwili, as the Portuguese.
[SPEAKER_02]: It is always changing.
[SPEAKER_02]: So when you have a life that is characterized by change, and you have a human heart that is characterized by its nature, and with change, the outcome is going to be persisted change.
[SPEAKER_02]: And that's why this topic of alintika or spiritual relapsing is of the essence of discuss.
[SPEAKER_02]: It's causes, examples of it, and certain solutions to keep ourselves grounded, to protect it from this change as much as possible.
[SPEAKER_02]: But I want to share with you any comments before I continue, by the way.
[SPEAKER_02]: You think you want to add before I continue?
[SPEAKER_02]: I share with you, brothers, just a few case studies of Inticas.
[SPEAKER_02]: of relapse.
[SPEAKER_02]: And I don't share these examples with you to, you know, God forbid create pessimism or negativity or for us to lose hope, create despair lights.
[SPEAKER_02]: It's for us to realize that this is a reality.
[SPEAKER_02]: But I'm sure you've seen it in your own personal life.
[SPEAKER_02]: Others outside of your life who have relapsed.
[SPEAKER_02]: But the Quran does emphasize the idea of covering the stories of people who have relapsed so that people may take a lesson.
[SPEAKER_02]: So, for example, Allah Subhanahu Wa Ta'ala he says, speaking about one story of a person who relapsed majorly.
[SPEAKER_02]: What will I lay him never a leddy?
[SPEAKER_02]: A'atayna who?
[SPEAKER_02]: A'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'atayna, a'at
[SPEAKER_02]: What was the sign that Allah Almighty gave him?
[SPEAKER_02]: Some they say it was knowledge of Allah, Subhanahu Wa'Ta'al, as a greatest name.
[SPEAKER_02]: So his duaat was always answered.
[SPEAKER_02]: Allah knows best.
[SPEAKER_02]: But this is a man from Beni Isra'a'id, as Abdullah Ibn Masawad, he said.
[SPEAKER_02]: By the name of Bul'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a
[SPEAKER_02]: But he turned away from all of it.
[SPEAKER_02]: Faitaba was shaitan, so shaitan pursued him.
[SPEAKER_02]: Faitaba came in and he became of the deviators.
[SPEAKER_02]: Now, in some of the closing ayat, speaking about this case that the Quran goes on to say, Fakwusus, al-Kasal al-Allahumyat, Fakkarul, relate to the people, the stories so that they may reflect.
[SPEAKER_02]: Did you get this brothers?
[SPEAKER_02]: Relate to them, the stories so that they may,
[SPEAKER_02]: Reflect.
[SPEAKER_02]: So we want to understand case studies, examples of those who have relapsed from the past, from the time of the Prophet ﷺ, and from people who you may remember from today, why la ilaha m'yata Fakatut.
[SPEAKER_02]: So that they may reflect.
[SPEAKER_02]: The first of these stories or case studies belongs to a Christian individual who became Muslim at the time of the Prophet ﷺ in Medina.
[SPEAKER_02]: When this hadith is in Oghari al-Muslim, on your thought you have anus.
[SPEAKER_02]: He said, Cana, Rajulun, Nasseraniyun, for us in them.
[SPEAKER_02]: There was a Christian man who embraced Islam.
[SPEAKER_02]: Cana, Yaqqara, Unbakara, and Al-Aimuraan.
[SPEAKER_02]: And he had memorized all the Bachar and so on.
[SPEAKER_02]: By the way, brothers, you know, when the Habi, they say that so and so had memorized the Bachar and so on, it's not like our memorization of Bachar and so on.
[SPEAKER_02]: And for them, all the Bachar, particularly, was a course for celebration, you know, right?
[SPEAKER_02]: Not just because it was the longest sort of the Quran, but because it contains true gems and the majority you can see of the rulings of the Quran, are found in all the Bachar.
[SPEAKER_02]: So to memorize it, according to the companion, is to understand it and to apply it.
[SPEAKER_02]: And that's why someone like Abdullah Haibn Omar, he made a feast, public feast when he memorized the Oral Bakr.
[SPEAKER_02]: It was a huge celebration, right?
[SPEAKER_02]: And it's narrated that it took him ten years to memorize it.
[SPEAKER_02]: Some of our kids memorize it in two days, three days now, if they go to an intensive laughing class, a week, it's done.
[SPEAKER_02]: So when we say,
[SPEAKER_02]: that this man had memorized Al-Bakhara and Al-Yamran.
[SPEAKER_02]: That's a big deal, right?
[SPEAKER_02]: So this Christian individual had memorized Al-Yamran.
[SPEAKER_02]: At the time of the Prophet, Salah, Salah, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the Prophet, and he used to write the revelation for the
[SPEAKER_02]: He said Muhammad, Salah, Salam has no idea what he is saying.
[SPEAKER_02]: There's no knowledge that comes to him other than what I teach him.
[SPEAKER_02]: Safirullah.
[SPEAKER_02]: Then this man, he went back to Christianity and he passed away soon after and his people, they dug for him, are you grave?
[SPEAKER_02]: And the next day came and he was on the surface of the ground.
[SPEAKER_02]: So his friends said, this is of the doing of Muhammad and his
[SPEAKER_02]: friends, because he left their religion so they did this in spite.
[SPEAKER_02]: So they dug a second grave for him deeper than the one that they did before and they buried him.
[SPEAKER_02]: And the next day he was on the surface of the ground.
[SPEAKER_02]: They said, this is the doing of Muhammad ﷺ in his friends.
[SPEAKER_02]: So they dug a third grave that was deeper than the one before it.
[SPEAKER_02]: And the third day came and they noticed he was on the surface of the ground.
[SPEAKER_02]: So they recognized that it was the us that was rejecting him.
[SPEAKER_02]: It was vomiting him out.
[SPEAKER_02]: It does not want this person in it's belly.
[SPEAKER_02]: So that is an example of one person who had a major in tqasah.
[SPEAKER_02]: At the time of the Prophet Muhammad ﷺ. We will notice that the stories of relapse or apostasy, it's interesting, isn't it?
[SPEAKER_02]: It happened in Medina.
[SPEAKER_02]: didn't happen in mecca.
[SPEAKER_02]: It's counter-intuitive.
[SPEAKER_02]: You'd think that any apostasy or relapse would happen in mecca when the torture was extreme, not in Medina when you got a state.
[SPEAKER_02]: But there was nothing in mecca.
[SPEAKER_02]: What happened was in Medina.
[SPEAKER_02]: We will speak about that in a moment and why that may have been the case.
[SPEAKER_02]: The second case belongs to a person by the name of Abda Ibn Abda Rahim.
[SPEAKER_02]: Abda, son of Abda Rahim.
[SPEAKER_02]: And Ibn Oujouzi, he said, speaking about him.
[SPEAKER_02]: This was a man who used to fight a lot of jihad with the Muslims in the land of the Romans.
[SPEAKER_02]: So this was not a person who was just a regular attendee of a halak or a mess, yet.
[SPEAKER_02]: This was somebody who was frequently putting his life on the line.
[SPEAKER_02]: Fisabiri Allah, in the path of Allah, Subhanahu ta'ala.
[SPEAKER_02]: Show you that no one is safe, ah, no one is safe.
[SPEAKER_02]: La ilaha illa Allah.
[SPEAKER_02]: And on one event when the Muslims were besieging one of the Roman forts, an abdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdubdub
[SPEAKER_02]: And how I desire, and this unrestrained came, can become a shubha, which can become a cause for theological apostasy.
[SPEAKER_02]: So he sees this woman and he is obsessed.
[SPEAKER_02]: And he says to her, I must say, you don't really know how can I get to you.
[SPEAKER_02]: If you communicated with her, asking her, what is the way?
[SPEAKER_02]: If you said to him, you'll need to become a Christian fast, then you make your way to me.
[SPEAKER_02]: So he said to her, say no more.
[SPEAKER_02]: and he left his religion and he made his way up to the lady and he was wedded to her and he renounced his faith.
[SPEAKER_02]: This caused an immense amount of grief and stress for the Muslims because you know the camaraderie that happens when you travel with someone you eat with someone, you do sports with someone.
[SPEAKER_02]: It's a special relationship when you go camping with someone, imagine someone you've traveled country to country with, fighting in the path of Allah with them.
[SPEAKER_02]: You've seen them in their happy moments, you've seen them in their vulnerable.
[SPEAKER_02]: So this caused them immense grief to see this outcome happening to have the son of Abdul Rahim.
[SPEAKER_02]: And they left him.
[SPEAKER_02]: And on another military expedition, they were passing by the fort.
[SPEAKER_02]: And they saw him from the balcony and they called out to him.
[SPEAKER_02]: And they said to him, yeah, Fulaan, so on.
[SPEAKER_02]: So, mafah al-Quranuk.
[SPEAKER_02]: What happened to your Quran?
[SPEAKER_02]: Mafah al-Tsalatuq, what happened to your Salah?
[SPEAKER_02]: Mafah al-Sliyam, what happened to your fasting?
[SPEAKER_02]: Mafah al-Jihad, what happened to your Jihad?
[SPEAKER_02]: And he said to them, yeah, Ilamu, and me, on seat on Quranah, I have Fulgaran, he said to them, I have Fulgaran, every ayah of the Quran, except one ayah, where Allah Almighty said in Surah Al-Hajir, which ayah is it?
[SPEAKER_02]: Rubana, Yawad Dulladina Kafaru, Laukanu Muslimi, where Allah says, perhaps it may be that the disbelievers will wish that they will Muslims.
[SPEAKER_02]: Daruhum Yakulu wa Yatemattau, leave them to eat and to enjoy themselves while you'll hear him will amel and allow them to be distracted with hope.
[SPEAKER_02]: He said, I have forgotten everything of the Qur'an except these ayat.
[SPEAKER_02]: Wakatsar Ali, Fijim, Malun, or Walad.
[SPEAKER_02]: And now I have wealth and family in their midst.
[SPEAKER_02]: In other words, I can't leave them.
[SPEAKER_02]: So that is a habit of not the Rahim.
[SPEAKER_02]: A second example.
[SPEAKER_02]: A third example belongs to someone called Jabalah Ibn Al-Ahyham.
[SPEAKER_02]: I don't know if you're familiar with the story of Jabalah.
[SPEAKER_02]: I mentioned his story about twelve years ago in Al-Manar, by the way.
[SPEAKER_02]: So it was interesting to see if anybody still remembers.
[SPEAKER_02]: Yaba Ibn Al-Aiham, he was documented abundantly by our historians, even though I say I can understand it for too much when others.
[SPEAKER_02]: And he was a Ratsani, Ratsani meaning he was from the tribe of Ratsani, who were living on the peripheries of Medina and their allegiance were to the Roman Empire.
[SPEAKER_02]: And they were Christian Arabs.
[SPEAKER_02]: And he was like a kind of a buffer space between the Arabian Peninsula and Rome.
[SPEAKER_02]: And Jabalah was a king.
[SPEAKER_02]: Jabalah was a respected figure in his community.
[SPEAKER_02]: And he communicated with Amidul Umin Omar.
[SPEAKER_02]: During Omar's reign as Khalifa, saying to him, I would like to come to Medina and embrace Islam.
[SPEAKER_02]: And of course, Islam was expanding at the time of Omar al-Rahman, who making it to a Roman purge, so people were impressed by the sight of power.
[SPEAKER_02]: And Jabalah was one of the people who was impressed.
[SPEAKER_02]: Omar, he communicates back to Jabal, and he said to him, Ahlan was saying, Ahlan, come, we would love to host you as a believer, and as a Muslim, for you is what is for us, and upon you is what is upon us, you will be made in equal to us.
[SPEAKER_02]: So the books describe the arrival of Jabal, Ahlan, into Medina within an entourage of five hundred people.
[SPEAKER_02]: He came wearing a crown, and the finest clothes, and his men were wearing all sorts of delicate, brocade and expensive attire.
[SPEAKER_02]: and Omar he greeted him and all of the women and the children came out to observe the spectacle as they were coming into Medina.
[SPEAKER_02]: Omar greeted him and he showed him how to become a Muslim and alhamdulillah they became close and now it was the time to go for Hajj and Omar and Jabalah and others they made their way to make him.
[SPEAKER_02]: During the Tawaf, the circumamulation, there was a man from the Tribal Fazara from Benifazara, who accidentally stepped on the lower garment of Jabalah.
[SPEAKER_02]: And it tugged at it.
[SPEAKER_02]: So Jabala only turned round and punched him in his face and broke his nose.
[SPEAKER_02]: So this man from the tribe of Fazara was devastated by what had just happened.
[SPEAKER_02]: And he knows that justice will be served in the court of Omar, Rati Allah, and who?
[SPEAKER_02]: So he lodged a complaint against Jabala.
[SPEAKER_02]: And Amir alam alam alamar, he summoned Jabala.
[SPEAKER_02]: He said to him, what happened?
[SPEAKER_02]: Why did you break the nose of your brother from the tribe of Hazara?
[SPEAKER_02]: He said, well, leader of the believers.
[SPEAKER_02]: We were circulating around the cabin.
[SPEAKER_02]: He stepped on my entire.
[SPEAKER_02]: And if it wasn't for the sanctity of the cabin, I would have executed him.
[SPEAKER_02]: I would have cut off his head.
[SPEAKER_02]: Omar said to him, so you've just essentially testified against yourself.
[SPEAKER_02]: You've admitted what you've done.
[SPEAKER_02]: So there's only two paths for you now.
[SPEAKER_02]: You either get your brother to forgive you.
[SPEAKER_02]: Or we're going to have to exact retribution on you.
[SPEAKER_02]: He said to him, exact retribution on me, he went, I'm a king and he's a commoner.
[SPEAKER_02]: He said to him, don't talk in that language, Jabala, because Islam has made us all equals.
[SPEAKER_02]: He said to him, Nakhad Kuntu, Arjuna, Akku, Nafil, Islami, Azam, and Nifil Jaihim.
[SPEAKER_02]: He said, I had hopes that by becoming a Muslim, my status would be even higher than it was in the times of Jaihim.
[SPEAKER_02]: Omar, he said to him, there's two paths for you now.
[SPEAKER_02]: You get your brother to forgive you, always going to be retribution.
[SPEAKER_02]: Jabal, I said, I'll become a Christian, then I'll leave your religion.
[SPEAKER_02]: Omar said, then I'll execute you, for apostasy.
[SPEAKER_02]: He said, to me, do the believers, can you just give me until the evening so that I can just think about what I'm going to do?
[SPEAKER_02]: He said, yeah, probably.
[SPEAKER_02]: Later that evening, what did Jabal do?
[SPEAKER_02]: Gathered his man, his gold, and his brocade, and they fled back to Constantinople.
[SPEAKER_02]: And he left Islam and renounces religion.
[SPEAKER_02]: And there he was received by the Christian delegates, and they gave him the position that he had once upon a time.
[SPEAKER_02]: And again, this grieved armor a lot.
[SPEAKER_02]: And armor would remember him.
[SPEAKER_02]: And he would send a mystery to go and check on him, see how he is, and type of life he's living.
[SPEAKER_02]: And on one occasion, when he sent a group to visit Jabala,
[SPEAKER_02]: Jabalah was heartbroken by the idea of not being close to the Muslims anymore, because he loved being in their company.
[SPEAKER_02]: He made friends like with the Hassan, that'll be a lot of Thailand who, and he was close with a lot of the companions, but he was the arrogance.
[SPEAKER_02]: And the Muslim emissaries found that Jabalah had been made into a king.
[SPEAKER_02]: He was honored, lavished for leaving his religion.
[SPEAKER_02]: He was sat on a throne, he had a crown, he had expensive clothes, there was alcohol, and there were women all around him.
[SPEAKER_02]: And he asked the emissaries, how was so-and-so, and how was Hassan, how was so-and-so, take this money and give it to so-and-so.
[SPEAKER_02]: He missed them, but his arrogance wouldn't allow him to come back.
[SPEAKER_02]: And he drank alcohol, and then he got drunk.
[SPEAKER_02]: And then he said to the girls, to the women around him, sing for me.
[SPEAKER_02]: So they began to sing to him words of the following.
[SPEAKER_02]: They said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said, they said
[SPEAKER_02]: So these are basically a couple of poetry where he is expressing through their words, his regret, through his arrogance.
[SPEAKER_02]: For leaving Islam because of a slap, he said, how I exchanged an eye that conceived from eye that is blind,
[SPEAKER_02]: And I wish that my mother had never given birth to me.
[SPEAKER_02]: And I wish I had gone to this, surrendered to the opinion of Allah.
[SPEAKER_02]: He was weeping as they were singing these couplets of how it was.
[SPEAKER_02]: Then came the time of Mu'a'a, we are of the Allah who asked Khalifa of the believers.
[SPEAKER_02]: He communicated with Jabalah.
[SPEAKER_02]: And they almost reached a settlement to bring him back to Hashem.
[SPEAKER_02]: And there was a lot of negotiations that Jabalah wanted this.
[SPEAKER_02]: He wanted that.
[SPEAKER_02]: And before those negotiations could finish, Jabalah died in this horrible state.
[SPEAKER_02]: without the religion of Allah's ﷻ. So you see brothers, Yanyan and people come into their religion of Islam as although they were tourists, like, you know, they've gone to a marketplace and they see what suits them.
[SPEAKER_02]: We put it into the basket and what's not known as it was mostly the one you keep it to one side.
[SPEAKER_02]: So they're treating their religion of Islam like their passage through, not like they're there to settle or to surrender.
[SPEAKER_02]: They've come to Islam to sample.
[SPEAKER_02]: Things go well, Hamdilawi, we hold on to it.
[SPEAKER_02]: If things go a parachute, we leave it.
[SPEAKER_02]: Now let's talk about these people in Nukura.
[SPEAKER_02]: And what did he say?
[SPEAKER_02]: Which, yeah, I'm a shaykh.
[SPEAKER_02]: Those who worship Allah on an edge.
[SPEAKER_02]: What is the eye?
[SPEAKER_02]: Oh, I see.
[SPEAKER_02]: Allah says, we'll meet in Nasi.
[SPEAKER_02]: There are some people.
[SPEAKER_02]: May Allah al-Harf, the worship Allah on the verge of faith on an edge.
[SPEAKER_02]: If good touches them, then they settle.
[SPEAKER_02]: If good touches them, they settle.
[SPEAKER_02]: If good touches them.
[SPEAKER_02]: If good touches them, they
[SPEAKER_02]: The basic surface-level E-man doesn't really penetrate the depths of the heart, and you are safe, as long as you are not tested.
[SPEAKER_02]: If a test comes your way, it could send you to hypocrisy.
[SPEAKER_02]: That was an example of one right there.
[SPEAKER_02]: Jabba le no le.
[SPEAKER_02]: The fourth and final example I'll share with you my brothers is of E-man, of Saudi and Egyptian origins,
[SPEAKER_02]: By the name of Muhammad Ibn Ali Al-Kasimi.
[SPEAKER_02]: This is a contemporary.
[SPEAKER_02]: Some of you may be familiar with.
[SPEAKER_02]: Certainly some of your parents.
[SPEAKER_02]: His name is of course Al-Kasimi.
[SPEAKER_02]: He has that nickname because he lived in Al-Kasim in Saudi Arabia.
[SPEAKER_02]: Though his father was an Egyptian.
[SPEAKER_02]: And he died in January, in late States, two long ago.
[SPEAKER_02]: But I mentioned his name because he rose to fame.
[SPEAKER_02]: during his peak.
[SPEAKER_02]: And he was, you can say a true scholar of the religion, or let us say a true defender of the Sunnah of the Prophet Muhammad.
[SPEAKER_02]: Sallallahu alaihi wa sallam.
[SPEAKER_02]: And a true defender, let's not use the word true, a defender of orthodoxy, of classical understanding of Islam.
[SPEAKER_02]: And the state praised him.
[SPEAKER_02]: He was all over the news.
[SPEAKER_02]: And his obsession in life was Sahih Hadbu-Hari, was committed to it.
[SPEAKER_02]: And those who lived during his time, they said, lemnarahu illa, mutatabbitan likitab.
[SPEAKER_02]: We only ever saw him with a book under his arm.
[SPEAKER_02]: Only ever saw him carrying a book with him, yeah.
[SPEAKER_02]: And he authored mini books, one of which was Masterpiece, you can say.
[SPEAKER_02]: It's one of the really the encyclopedic references in the topic of defense of the Sunnah and debunking the Shubuahat, the doubts around it, called Surah on Bain and Islami, one of what they knew.
[SPEAKER_02]: Yeah, the struggle between Islam and paganism.
[SPEAKER_02]: Masterpiece, monumental work, two volumes, two thousand five hundred pages.
[SPEAKER_02]: And it was praised by the scholars of the time.
[SPEAKER_02]: It was printed by the kingdom.
[SPEAKER_02]: It was a bestseller.
[SPEAKER_02]: And many people even saw that there were like echoes of Shaikhul Islamib Nuttemiya in this man.
[SPEAKER_00]: Right.
[SPEAKER_02]: And it got to a level where he was praised on the member of the Haram of Mecca.
[SPEAKER_02]: Next to the iqabas or Hanallah, you have the late Sheikh Abdullah here, Abu Sama, who said praising al-Kasimi in capitalists of poetry, he said, Sahirah on bainah islamin wa kufrin, yahu mubih al-Kasimiyyuh shu jauh, khabirun bilbutul at yab kariyun nahu filaymi wa lburhani bauh.
[SPEAKER_02]: He's the intelligent man and your talk is like a river that floods everything beneath it and
[SPEAKER_02]: But somehow it seemed as though he didn't attain the position of fame and recognition that he wanted.
[SPEAKER_02]: And he made his way to eat it, then he met with some corrupted individual.
[SPEAKER_02]: And he started to retract some of his previously held convictions.
[SPEAKER_02]: And then eventually he continued to deteriorate until he authored a book titled, Have He He Allah.
[SPEAKER_02]: These are the chains, saying essentially that Islam is a religion of chains that shackles you from thinking, believing and expressing.
[SPEAKER_02]: And much of it was mockery of religion.
[SPEAKER_02]: And he continued to write with his venomous ink, until his works were all out mockery of Allah and his messages and I said, I never really knew of Islam.
[SPEAKER_02]: And on one occasion when he was in Egypt and he was visiting the minister of Egypt.
[SPEAKER_02]: And they were talking and Sheikh Muhammad Mutuali Sharaoui, Rahimah Allah, the famous mufassar of the Qur'an, was present.
[SPEAKER_02]: And he couldn't believe what Al-Qasimi was saying.
[SPEAKER_02]: Blate and kufr.
[SPEAKER_02]: So he was heartbroken, he was left without words and Sheikh Sharaoui Rahimah Allah, he got up from the gathering and he laughed.
[SPEAKER_02]: And he was reciting the verse from the Qur'an, where Allah says, where either samyatu, ayat, ilah, ilah, yukfar, al-Bihar.
[SPEAKER_02]: And he continued dwindling down this path until he got to the age of around nine years old.
[SPEAKER_02]: And he was seen as one of the major advocates for
[SPEAKER_02]: this belief in atheism during his time, and he died at the age of ninety in Jordan.
[SPEAKER_02]: Now he will inhale in here, Ajahn.
[SPEAKER_02]: And of course, after that, you know, King Abilaziz of Saudi Arabia instructed that all of his books were to be removed from these shelves, and he commissioned the scholars to write refutations and rebuttals of his ideas.
[SPEAKER_02]: And that's what they got to happen inside the Arabian all across the Arab speaking realm.
[SPEAKER_02]: Wa minna nasi ma'yam bur Allah'a ala harf, there are some people who worship Allah on the end.
[SPEAKER_02]: And that's why Ya Shabbat, Prophet ﷺ he said, in a phenomenal head-eat, which hadaif al-Dallahu al-Hunraiths.
[SPEAKER_02]: He said, in ahwa fama, ahwa alaikum, he said, the thing that I fear the most for you as Muslims.
[SPEAKER_02]: What did he say?
[SPEAKER_02]: Qurajulun kara al-Quran, a person who had once upon a time memorized the Quraían, understood
[SPEAKER_02]: The Qur'an.
[SPEAKER_02]: He had wrote yet alaihi bhajjatu, until the radians of the Qur'an became apparent from him.
[SPEAKER_02]: The brilliance of the Qur'an was evident from him.
[SPEAKER_02]: Thum man-salah-khamin-hu, wa-neba-deh-hu-wara-aw-wari, then he turns away from the Qur'an and he casted beside it before it.
[SPEAKER_02]: He casted behind him.
[SPEAKER_02]: That is the most thing he said that I fear for you.
[SPEAKER_02]: It's terrifying.
[SPEAKER_02]: And what is even more frightening is that when you read the works of Al-Qasli Me, the type of dua that He would make, the type of supplications that He would say, the type of your pain, certainty that He exhibited at the time, you wouldn't think that this would be the outcome of a man like Him.
[SPEAKER_02]: So one of the things that He writes, listen to these words.
[SPEAKER_02]: He says in His dua, Allah Almighty, in the, in the, in the, in the, in the, in the, in the, in the, in the.
[SPEAKER_02]: And we seek refuge in you from doubt and confusion.
[SPEAKER_02]: And we gift the greatest glorifications and praise to you all Allah.
[SPEAKER_02]: He said that once upon a time, in his book, in Mushkelah, to the Hadith and the Bawir, defending the Sunnah of the Prophet ﷺ. And in another passage, he says,
[SPEAKER_02]: He said, in my life, I have never come across the biography of a person.
[SPEAKER_02]: who purified himself with so hate and removed himself from the field of shirk who then turned back on his ways.
[SPEAKER_02]: So I can never come across a person like that and he became that person himself.
[SPEAKER_02]: Terrifying.
[SPEAKER_02]: Now, we're going to get to Al-Qaslimi for a moment understand what went wrong and Allah knows best.
[SPEAKER_02]: We're going to see that this wasn't a theological deviation.
[SPEAKER_02]: Something deeper I play happened in his mind and in his heart.
[SPEAKER_02]: because it is alarming, I appreciate mentioning a story like Al-Qasli means.
[SPEAKER_02]: And I remember when I was wanting to include this case in one of the books that I authored, some of the brothers who I worked with, they really push back and they said, I don't think it's a good idea.
[SPEAKER_02]: This is a fitner for people, right?
[SPEAKER_02]: But I explained to them that when we understand the mentality of this man, well, what brought him here, he realized it's not a Islamic worry per se, but it was a behavioral aspect that he struggled with.
[SPEAKER_02]: We'll speak about that in a moment in Shallah.
[SPEAKER_02]: Thank you.
[SPEAKER_02]: Let me ask you a question, brothers.
[SPEAKER_02]: What do we do to protect ourselves from this type of outcome?
[SPEAKER_02]: Whether it's a full-fledged relapse, taking us outside of the fall of Islam, and we have discovered that this is something that's possible for everyone of us.
[SPEAKER_02]: But Ahimali, he said, um, the Imam of the Monothees, he says, what do you normally, what they need, and now, but also now, protecting me and my children from worshiping Righto.
[SPEAKER_02]: And if it would not be one acre, he said, I met three of the companions, all of them feared hypocrisy for themselves.
[SPEAKER_02]: What do we do to protect ourselves from that complete relapse, or even the partial relapse, where there is a major dipping e-man that begins to affect our commitments to a loss of Hanoatana?
[SPEAKER_02]: What can we do to roughly stay within those parameters?
[SPEAKER_02]: We have to understand why this happens, isn't it?
[SPEAKER_02]: We have to get to the bottom of it, or at least try to make sense of why this could happen to a person, because someone may say it's unfair,
[SPEAKER_02]: But we say no, Allah Almighty is Shakur.
[SPEAKER_02]: What does Shakur mean?
[SPEAKER_02]: Allah is appreciative.
[SPEAKER_02]: So if you're living upon the path of Islam, and you've given your life to Allah Almighty, everything about you is defined by Islam, and then all of a sudden you begin to regress, then there must be something about you that you're hiding.
[SPEAKER_02]: but hasn't been treated.
[SPEAKER_02]: Because Allah is grateful, He's appreciative.
[SPEAKER_02]: If you show Him sincerity, He gives you more.
[SPEAKER_02]: Ya Allah, you're redoing your tool by Alikum.
[SPEAKER_02]: Allah wants to turn to people with forgiveness.
[SPEAKER_02]: So what are some of the causes of these major and minor relapses in our lives and what are some of their solutions if you can share with us some of your thoughts?
[SPEAKER_02]: Amazing.
[SPEAKER_02]: Yeah, focus and purely on the outward dimension of Islam, and ignoring your behavior behind closed doors, and you add it, not giving enough attention to treating the heart from its illnesses.
[SPEAKER_02]: Excellent.
[SPEAKER_02]: Yeah, make it like a discussion about this.
[SPEAKER_02]: Yeah, don't feel that it has to be a bite size, one line is.
[SPEAKER_02]: Pride and arrogance is a major hijab, major veil.
[SPEAKER_02]: between the heart and the reality of e-manned.
[SPEAKER_02]: Very good.
[SPEAKER_01]: It seems as if you had been the example of the infinite accident.
[SPEAKER_02]: Amazing.
[SPEAKER_02]: Yeah, the idea of companionship, we surround ourselves with.
[SPEAKER_02]: Yeah, we followed the religion of our friends, brilliant.
[SPEAKER_02]: You know, with that statement, I tried to find, did he really say it?
[SPEAKER_02]: And I went through all of his books.
[SPEAKER_02]: And I've quoted it as Ibn Qayim said.
[SPEAKER_02]: But it is true.
[SPEAKER_02]: Yeah, that the adi-phone, those who understand who know a lot of my tea, I've reached a consensus that the root cause of all relapses is what
[SPEAKER_02]: since of the private.
[SPEAKER_02]: And the root cause of steadfastness is worship of the private.
[SPEAKER_02]: Do something like that, bosonin?
[SPEAKER_02]: Yeah.
[SPEAKER_02]: If you're able to find the reference for me, I'll be very grateful for you.
[SPEAKER_02]: Yeah, but I couldn't find it, actually, due to shaykhul Islam.
[SPEAKER_02]: Amazing statement.
[SPEAKER_02]: So Hamza's an obvious point to quite similar there.
[SPEAKER_02]: Let us share, in addition to some of the great answers that you've given, brothers, some of the main causes for Alintikasa.
[SPEAKER_02]: This is not all of them, but I've tried to find you milestones rather than doing, like you said, Hamza, you have forty items or the fifty items.
[SPEAKER_02]: There is scope for that detailed discussion.
[SPEAKER_02]: I personally prefer to take the milestones approach, which is
[SPEAKER_02]: broad headings and we can put many things beneath them.
[SPEAKER_02]: So one of these milestones, one of these major causes, is personality driven e-man.
[SPEAKER_02]: What do we mean by personality driven e-man?
[SPEAKER_02]: Omar, we haven't heard from you.
[SPEAKER_02]: He's shiny personality driven e-man.
[SPEAKER_02]: Why would that be a cause for relapse?
[SPEAKER_02]: Okay, so you're saying different personalities can bring about different levels of EMA, different levels of steadfastness.
[SPEAKER_02]: You're saying this?
[SPEAKER_02]: Okay.
[SPEAKER_02]: I'm not tackling it from that perspective.
[SPEAKER_02]: No.
[SPEAKER_02]: Good.
[SPEAKER_02]: So it's clear that I haven't chosen the
[SPEAKER_02]: But the right wording, you are defining something that is correct according to the words I've used, but maybe this is not what I'm trying to communicate.
[SPEAKER_02]: What I mean by personality driven iman is iman that is connected to personalities as opposed to iman that is tethered on Allah's order.
[SPEAKER_02]: Iman that is attached to representatives to personalities
[SPEAKER_02]: as opposed to Allah, Subhanahu Wa Ta'ala himself.
[SPEAKER_02]: Therefore, when this person is the subject to a fake or a real scandal, many people's demands drop with it accordingly because their demand was focused on the wrong thing.
[SPEAKER_02]: Does that make sense?
[SPEAKER_02]: So we're always very busy telling the non Muslims, right?
[SPEAKER_02]: In our dialogue to differentiate between Islam and the Muslims.
[SPEAKER_02]: You've used that line before.
[SPEAKER_02]: Hey guys, you know, don't judge Islam by the Muslims.
[SPEAKER_02]: Islam is perfect, but Muslims who are the carriers.
[SPEAKER_02]: They are imperfect as a difference between the two.
[SPEAKER_02]: But we are, yeah, we can sometimes fall guilty of doing that ourselves in our own circles.
[SPEAKER_02]: Yeah.
[SPEAKER_02]: We're just as vulnerable of this concept.
[SPEAKER_02]: We need to be reminded from time to time that Islam is not the Sheikh.
[SPEAKER_02]: Islam is not the car.
[SPEAKER_02]: Islam is not the Muslim politician, right?
[SPEAKER_02]: I have to, this person is not safe-guarded, but the religion of Islam is.
[SPEAKER_02]: Right.
[SPEAKER_02]: And much of the relapse that people have in their faith is because they have put too much hope, too much ambition, onto a person who, for them, was to be all and end all of Islam.
[SPEAKER_02]: As I said, that could be a Sheikh, who is exposed for doing something very indecent, when people say, this is, it's not because this person was teaching the Quran, or maybe say a wife who is the subject of, say, domestic abuse by a man with a beard and who has a soul, but is teaching Islam in the magic, and he's extending a bruising fist to his wife at home.
[SPEAKER_02]: So the moment she gets her separation from her husband, what does she do?
[SPEAKER_02]: She takes off her India, for example.
[SPEAKER_02]: Stop spraying, because I want to break away from everything that he represents.
[SPEAKER_02]: What is at the core of that behavior, brothers?
[SPEAKER_02]: Yes, there is a personality issue going on here.
[SPEAKER_02]: No doubt, there is some trauma that needs to be addressed.
[SPEAKER_02]: I appreciate that.
[SPEAKER_02]: But at the core of it, it's a man that was not tethered on Allah.
[SPEAKER_02]: He was putting too much emphasis on people.
[SPEAKER_02]: And that's why the Qur'an was preparing the Muslims very early on.
[SPEAKER_02]: That there's going to come a time when the Prophet will die.
[SPEAKER_02]: It was a preparation for them.
[SPEAKER_02]: Wasn't it?
[SPEAKER_02]: The eye of Allah says what?
[SPEAKER_02]: Wama Muhammadun illa Rasulun, on Qadqalat, minqabli Rasul, Muhammad is nothing but a messenger, Surah Asalam, before him were many messenger.
[SPEAKER_02]: If he dies or he is killed, will you turn back on your heels?
[SPEAKER_02]: Will he relapse on your face?
[SPEAKER_02]: Was this ayah revealed when he died, brothers?
[SPEAKER_02]: No, that is, I was revealed a long time before he died.
[SPEAKER_02]: It was a preparation for the believers that you are obsessed with the individual, no doubt, and you would sacrifice everything for him, and you love him more than your family and children and your wealth, but you're old to my obsession.
[SPEAKER_02]: You're old to my hope and ambition.
[SPEAKER_02]: There's a lot in the Jelano, right?
[SPEAKER_02]: And that's why the Prophet ﷺ was keen to often create that separation.
[SPEAKER_02]: When a mistake happens, between the representative who fell, the religion that can never fall.
[SPEAKER_02]: So, Khalid, al-Dawd Al-Alan, when he made a mistake in one of the battles, we don't want to discuss it now and detail, it's not the place, right?
[SPEAKER_02]: Our Prophet ﷺ quickly announced, and what did you say publicly, Allah Muhammad ﷺ
[SPEAKER_02]: Oh, Allah, I free myself from what Khalid just did.
[SPEAKER_02]: Did that take away from him the title of, say, for Allah, He'll mislead the unsheed sword of Allah.
[SPEAKER_02]: He didn't take away the title from him.
[SPEAKER_02]: He's still the sword of Allah.
[SPEAKER_02]: He's still the great ally of Allah, Subhan Allah, who is loved by Allah in his messenger.
[SPEAKER_02]: But in that moment, there needed to be a separation between a human action.
[SPEAKER_02]: and the perfect religion of Islam, so that people's imman is not going up and down, depending on personalities that come and go in their lives, right, or scandals that are proved or disproved.
[SPEAKER_02]: Earlier, what did we say?
[SPEAKER_02]: We said that the cases of apostasy only happened in Medina, not in Mecca.
[SPEAKER_02]: It is counterintuitive, you'd think that if there was going to be apostasy, it would be in Mecca, in the beginning of Islam.
[SPEAKER_02]: When you were on minority, when you were persecuted, when people died, like Khadija and others, and the parents of Ammar,
[SPEAKER_02]: But we don't have a case of apostasy in my case far as I know.
[SPEAKER_02]: I'm only started.
[SPEAKER_02]: They were individual cases, of course, in Medina.
[SPEAKER_02]: And of course, the mass apostasy that happened when the prophesies and them died.
[SPEAKER_02]: Why did they supposed to see Hathen in Medina when the Prophet ﷺ died?
[SPEAKER_02]: Now it wasn't the majority of the companions astaghfirullah.
[SPEAKER_02]: It was people who lived in the peripheries of the peninsula, who never saw the Prophet ﷺ or let us say they never interacted with him.
[SPEAKER_02]: They never learnt, they never got the tell to be here from him.
[SPEAKER_02]: Your connection is to Allah Jalla Jalla.
[SPEAKER_02]: So their attachment was to the individual as opposed to the message.
[SPEAKER_02]: But as for the other companions who saw the Prophet ﷺ as the insang of the human being, yes, a perfect human being, perfectly in his humanity, a perfect in his humanity or humanly perfect.
[SPEAKER_02]: But they saw a man who ate man who drank, man who fell ill, man who fevered, man who became angry, man who laughed, the man who travelled, the man who fell asleep, he woke up and the man who, he would walk humbly in the broken marketplace, the man who lived and died.
[SPEAKER_02]: So while they were in love with the individual, and they put him above anything in their lives, but those who had not met him and seen the humanity of the Prophet, so I said them, when their rep presented it, died, their e-man died with it as well.
[SPEAKER_02]: They left Islam.
[SPEAKER_02]: He's gone, we don't want it.
[SPEAKER_02]: Had there attachment, being to a loss of Hanoat, alaihi al-Qun, would be different.
[SPEAKER_02]: And that's why in the Quran, you see that there's always this emphasis of connecting good outcomes to Allah.
[SPEAKER_02]: connecting outcomes to Allah, removing the representative in many cases.
[SPEAKER_02]: So it's a little unfailed that that love beder, one of the greatest successes of the Muslims, that's how we would see it.
[SPEAKER_02]: How does Allah comment on it?
[SPEAKER_02]: It's like there were no people fighting.
[SPEAKER_02]: It's like Allah, SubhanAllah, I did everything and Allah Almighty certainly did do everything.
[SPEAKER_02]: People were removed from the equation.
[SPEAKER_02]: Everything was attributed, everything was attributed to Allah, SubhanAllah,
[SPEAKER_02]: Falam taktuluhum, walaqin nallahaqat alahum.
[SPEAKER_02]: Allah said, you didn't kill them.
[SPEAKER_02]: Allah killed them.
[SPEAKER_02]: Wa mārāma'i t-ta'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rāma'i t-ta'i rā
[SPEAKER_02]: Aliyr al-Lawan, when he was speaking about his dual with the pagans, he said, Alhamdulillah, Allah killed him.
[SPEAKER_02]: He, Aliyy killed him.
[SPEAKER_02]: He said, Allah Almighty killed him.
[SPEAKER_02]: Do you see how the third of your words?
[SPEAKER_02]: It was Allah, Jalla Jalalum.
[SPEAKER_02]: So, a person who was tethered upon his Lord like this, yes?
[SPEAKER_02]: Look, let's be realistic.
[SPEAKER_02]: We're not here to say, don't have an attachment to Muslim personalities.
[SPEAKER_02]: It's not even realistic.
[SPEAKER_02]: Right.
[SPEAKER_02]: Don't be attached to the Muslim personalities.
[SPEAKER_02]: You know, just make your attachment to Allah Subhanahu Ta'ala and the Quran and the meanings of the Quran.
[SPEAKER_02]: Yes, of course, but it's not realistic to detach yourself emotionally from Muslim representatives.
[SPEAKER_02]: It's a health issue, actually.
[SPEAKER_02]: It's part of allegiance to the believers.
[SPEAKER_02]: Al-Habb-Bufillah to love in the path of Allah, is an act of Ayyidah.
[SPEAKER_02]: But there has to be a point where you draw the line.
[SPEAKER_02]: all what you know is the love of the representatives, but then you ask, what about the one who sent these representatives?
[SPEAKER_02]: And you can't say much, you don't know much.
[SPEAKER_02]: Then you know that you are susceptible to every lapse.
[SPEAKER_02]: Clear?
[SPEAKER_02]: So how can we remedy this, brothers?
[SPEAKER_02]: I don't want to give just causes.
[SPEAKER_02]: Let's give quick remedies.
[SPEAKER_02]: What can we do to remedy this?
[SPEAKER_02]: Practical steps like you said, now.
[SPEAKER_02]: What can we do?
[SPEAKER_01]: God willing, or a session without the one, particularly the group.
[SPEAKER_02]: Yeah, great, great.
[SPEAKER_02]: Yeah, not to place all of your allegiances and all of your hopes on anyone individual or anyone group, even though it's labels may be beautifully authentic, or so they may claim.
[SPEAKER_02]: Very good.
[SPEAKER_02]: What else?
[SPEAKER_02]: Yeah, I don't know, but it's really, yeah, practical study of the names of Allah, Subhan Allah, to know him.
[SPEAKER_02]: There's never a point in your life that you will outgrow the study of the names of Allah.
[SPEAKER_02]: There's a matter how much Quran you know or tell you, it doesn't matter how much you reach in terms of pay.
[SPEAKER_02]: There's never a point where you can say, I've done the study of the names of a library, a library book, a tenet of course.
[SPEAKER_02]: Each one of the names of Allah Almighty is a doorway to nearness to him.
[SPEAKER_02]: You choose how many of those doors you want to walk through.
[SPEAKER_02]: Like you said, to develop an intimate connection with each of the names of Allah Subhanahu Wa Ta'ala practically.
[SPEAKER_02]: There is something in your life that you don't have an answer for, big Allah Almighty through his name of the Hakeem.
[SPEAKER_02]: Why is one guide me to what is why is here, Allah?
[SPEAKER_02]: That you need a safe escape from a complex situation.
[SPEAKER_02]: You know you need the loot of the subtlety of Allah.
[SPEAKER_02]: Ya al-Aliwif.
[SPEAKER_02]: O Allah who is an atlif.
[SPEAKER_02]: Alt of B. Show me your subtlety on Allah, Subhanallah.
[SPEAKER_02]: Farahma, you feel that life has smashed you to smithereens.
[SPEAKER_02]: Ya Rahim, have mercy on me.
[SPEAKER_02]: Ya Allah, connect with his names.
[SPEAKER_02]: Ya, very good.
[SPEAKER_02]: Connecting to the Qur'an is another way of connecting to Allah Almighty and ending that connection or loosening that connection to representatives.
[SPEAKER_02]: The Qur'an is the rock in your life.
[SPEAKER_02]: And the Qur'an has a huge emphasis on the topic of mountains, perhaps we've spoken about this before.
[SPEAKER_02]: The Qur'an speaks about mountains a lot, or in the Sharia, there's a big emphasis on mountains.
[SPEAKER_02]: So the Wahi began it
[SPEAKER_02]: the Mount of Light.
[SPEAKER_02]: Some of the last bits of revelation were came on that Mount of Arafah.
[SPEAKER_02]: And Allah said about Prophet Musa, now they know whom in January the Torah, we called him at Mount Torah.
[SPEAKER_02]: I say, I lay His salam towards the end of time, we'll take His people to Mount Torah from Yajujah and Medjujah.
[SPEAKER_02]: Why?
[SPEAKER_02]: Because it's always as if we're being told that just as mountain's role is to stabilize the earth, from movement, the role of the Quran is to stabilize hearts.
[SPEAKER_02]: when everything else begins to move in your life.
[SPEAKER_02]: It's to stabilize human when things around you are shaking.
[SPEAKER_02]: So connect to Allah Almighty through a study of His names, through a connection to His names, through a recitation of Allah, through maximizing your abadah, these are ways of drawing closer to Allah, and tethering your human to Him so that it doesn't buckle, even if everything arouse, even if everything else buckles and fails.
[SPEAKER_02]: A second, item very quickly.
[SPEAKER_02]: the following of Iranian opinions.
[SPEAKER_02]: Fundamental enough, this is also a cause of relapse in human.
[SPEAKER_02]: Someone who approaches their religion, not with a bad that surrendering to a light in mind or looking for what pleases him, but looking for what is most convenient.
[SPEAKER_02]: That mentality can cause frailty in human.
[SPEAKER_02]: and the removal of the greatness of Allah Almighty in your heart.
[SPEAKER_02]: If that becomes a man who has a methodology in your life.
[SPEAKER_02]: So, free mixing is a problem for some brothers.
[SPEAKER_02]: They don't want to not free mix.
[SPEAKER_02]: So they manage to find they some erroneous opinion that goes against consensus or may go against the vast majority of scholars in an aspect of discussion, and they see but sheikh so and so said.
[SPEAKER_02]: Then you move on to the topic of alcohol.
[SPEAKER_02]: The vast majority of you don't have said this, the consensus is here, but then I find a char than erroneous opinion here.
[SPEAKER_02]: You cling on to it.
[SPEAKER_02]: And then the ribba, ribba, it's becoming inconvenient for you to avoid the ribba and its totality.
[SPEAKER_02]: So you manage to find a char than erroneous opinion says, erieba is okay, right?
[SPEAKER_02]: With this or that justification.
[SPEAKER_02]: And he's agreed that the hijab is an obligation from Allah SWT.
[SPEAKER_02]: And then you managed to find this TEDx speaker, or this religious representative who says that hijab is actually an Arab backward custom.
[SPEAKER_02]: You hold on to it.
[SPEAKER_02]: Why?
[SPEAKER_02]: But this Sheikh said, what is the image of the person at the end of all of this?
[SPEAKER_02]: So do you see why this person now, with the passage of time, he's choosing convenience over surrendering, and therefore the glorification of Allah, begins to diminish in his or her heart.
[SPEAKER_02]: Until there is nothing left of there Islam.
[SPEAKER_02]: This is why.
[SPEAKER_02]: Amir al-Lamut minim al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-Allahu al-
[SPEAKER_02]: Because you have something that doesn't look like Islam at all at the end of it.
[SPEAKER_02]: Like somebody who says, yeah, I would like to marry a woman.
[SPEAKER_02]: Where's the woman?
[SPEAKER_02]: One lie, Imam, so-and-so, in Bethlehem, so-and-so.
[SPEAKER_02]: It may not be an erroneous opinion, sometimes.
[SPEAKER_02]: But putting it all together, you see the point here, putting it all together, you have a disfigured form of religion now.
[SPEAKER_02]: So I want to marry someone, so where's your, where's her of guardian?
[SPEAKER_02]: Now I'll let him have such and such no guardian is needed.
[SPEAKER_02]: Okay.
[SPEAKER_02]: Where's the witnesses?
[SPEAKER_02]: No, no, witnesses are not needed, because in this method, the witness is actually not a condition.
[SPEAKER_02]: All right, what about the Alain, like making a public?
[SPEAKER_02]: The Alain?
[SPEAKER_02]: No, they won't be in Alain either, because in this method, there's no Alain needed.
[SPEAKER_02]: Although in the method that says you don't need Olli, it says you need witnesses.
[SPEAKER_02]: And the method that says you don't need witnesses, you will need Alain to make a public.
[SPEAKER_02]: So in essence, you just want to grab a woman from the street,
[SPEAKER_02]: and say to her, I marry yourself to me, or you marry yourself to, and that's it, Allah's.
[SPEAKER_02]: We're in a package that apparently is Islamic.
[SPEAKER_02]: Do you see, when you put together the, and that's why, if Rahimib and Adam, he said, when Ahadah bin Awa did Al-Alamah, he said, he, Sharrun Khathir, whoever takes the erroneous opinions of scholars, it becomes his methodology to gather them, and live by them, a lot of evil gathers inside of him.
[SPEAKER_02]: So that's another cause of people slowly relapsing out of faith.
[SPEAKER_02]: If you see somebody going down this path, don't you?
[SPEAKER_02]: They know they are upon a slippery path.
[SPEAKER_02]: They may end up relouncing religion altogether because they're not looking to glorify themself, they're looking for convenience.
[SPEAKER_02]: How do you deal with this?
[SPEAKER_02]: How do you remedy this?
[SPEAKER_02]: Be consensus inclined.
[SPEAKER_02]: Follow the consensus of the Ummah.
[SPEAKER_02]: or follow at least the vast majority of what the Ummah is upon the well-trodden path.
[SPEAKER_02]: Now, that isn't to say, we're going to get it right every time.
[SPEAKER_02]: We're going to pick mistakes.
[SPEAKER_02]: We will commit sins.
[SPEAKER_02]: We will foreshort.
[SPEAKER_02]: The idea is, intellectually, you're following what is true.
[SPEAKER_02]: You're not justifying it, too.
[SPEAKER_02]: Justifying a sin.
[SPEAKER_02]: To stop the Nafsul la Wama, the blaming soul by giving it an Islamic garment.
[SPEAKER_02]: That is what may take out the light of Eman.
[SPEAKER_02]: Practically speaking, we're going to make mistakes for humans, but don't go rationalizing it.
[SPEAKER_02]: Don't go trying to find an Islamic glass, not to paint over it.
[SPEAKER_02]: These hearts are close to safety.
[SPEAKER_02]: Close to the Rahm of Allah Almighty, with their mistakes.
[SPEAKER_02]: That's number one.
[SPEAKER_02]: Number two.
[SPEAKER_02]: Number three.
[SPEAKER_02]: Lingering ties with sins is an eventual cause for a relapse sooner or later.
[SPEAKER_02]: sins are causes for the diminishing of the light of e-men.
[SPEAKER_02]: And the longer that sin lingers, the more likely that that relapses going to happen.
[SPEAKER_02]: Reaching perfection is unlikely, but working towards perfection is an obligation, whilst acknowledging we will not reach perfection.
[SPEAKER_02]: And that is why the Prophet ﷺ said, speaking about the relationship of sins and hearts,
[SPEAKER_02]: He says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says, he says,
[SPEAKER_02]: stick by stick until it becomes a full mat.
[SPEAKER_02]: So any heart that absorbs the sin doesn't reject it, it doesn't fight back, it doesn't repent.
[SPEAKER_02]: The heart absorbs it and the black dot is placed on the heart figuratively, black dot is placed.
[SPEAKER_02]: Why do you call me in Ankara, but any heart that rejects the sin?
[SPEAKER_02]: Although it hurts, it upsets you, even may cause you to cry, but you reject it.
[SPEAKER_02]: Nukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tfihinukita Tf
[SPEAKER_02]: Like a pure white stone, and therefore no fit now will affect it, as long as you haven't in the earth in the earth in the earth.
[SPEAKER_02]: What?
[SPEAKER_02]: Well, ah, ah, ah, ah, ah, ah, ah, ah.
[SPEAKER_02]: One of you mentioned something earlier.
[SPEAKER_02]: You, Hamza.
[SPEAKER_02]: Even Rajab al-Hanbali, he said, in Nassu al-Qaati mati takunu bi sababi desi satin kalbiyat al-Layat palewari.
[SPEAKER_02]: The evil end, meaning an end without Islam, at the core of it, he says, is a spiritual illness that sits at the heart that people do not see.
[SPEAKER_02]: He says,
[SPEAKER_02]: But evil ending, at the core of it, is a spiritual illness that sits at the heart that people cannot see.
[SPEAKER_02]: So my brothers having said this, that isn't to say that we have to be perfect.
[SPEAKER_02]: But if there is a sin that we have left in our past, it's not appropriate to constantly be flirting with the memory of that sin.
[SPEAKER_02]: Right?
[SPEAKER_02]: That isn't to say that you will not fall back to it from time to time.
[SPEAKER_02]: No, it's likely it you can fall back to it a lot of time to time.
[SPEAKER_02]: I eat that's a reality that happens, but you never surrender to it.
[SPEAKER_02]: You never normalize it.
[SPEAKER_02]: You never accept that this is how it's part of my life.
[SPEAKER_02]: So the sting and the regret of that sin no longer affects you.
[SPEAKER_02]: So this is not us advocating perfection to protect you from relapse.
[SPEAKER_02]: We are advocating a sensitive heart that is away aware of the crime of the sin, and it does what it needs to do when it commits the sin that heart is close to relief with its mistakes.
[SPEAKER_02]: And I share with you how do some of you will hear this for the first time.
[SPEAKER_02]: Al-Beyhahi narrates it in his Shua'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'
[SPEAKER_02]: will have a sin that he will commit from time to time.
[SPEAKER_02]: There is a particular sin.
[SPEAKER_02]: He never truly overcomes.
[SPEAKER_02]: O, who amoplimon alaihi laiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwufa alaiwuf
[SPEAKER_02]: Nasa'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a
[SPEAKER_02]: When does it become a problem in terms of relapsing?
[SPEAKER_02]: Eventually, if you are accumulating these sins, and they're no longer wearing heavy on your heart, and you're not doing anything to change them, you're not taking steps to alleviate them.
[SPEAKER_02]: That's when you know there could be a relapse.
[SPEAKER_02]: That's on its way.
[SPEAKER_02]: That's number three.
[SPEAKER_02]: Very quickly, two more.
[SPEAKER_02]: Fourth, you mentioned this Islam arrogance.
[SPEAKER_02]: arrogance.
[SPEAKER_02]: arrogance is a major veil from a heart and the reality of a man.
[SPEAKER_02]: irrespective of how much this person may have learnt or how eloquently may speak or how much content they have.
[SPEAKER_02]: If there is an atoms rate of arrogance in the heart, a similar amount of iman will be taken away from them.
[SPEAKER_02]: It's a very thick veil that cannot be penetrated why because this is the veil of eblice.
[SPEAKER_02]: This is the sin of eblice but caused him to be thrown out of our out of gender.
[SPEAKER_02]: It was arrogance.
[SPEAKER_02]: Though Iblis was a worshiper of Allah Almighty once upon a time, but because there was this hidden sin of arrogance in him, it showed up and he relapsed majorly.
[SPEAKER_02]: This is where Muhammad Ibn Ali al-Kasimi went wrong.
[SPEAKER_02]: And Allah Almighty knows his reality.
[SPEAKER_02]: Al-Kasimi, who we spoke about earlier, was a man who thought very highly of himself.
[SPEAKER_02]: And even during the period where he was supposedly defending the Sunnah,
[SPEAKER_02]: arguing a strong case for Islam.
[SPEAKER_02]: He was simultaneously arguing a very strong case for himself.
[SPEAKER_02]: He was obsessed by his brilliance.
[SPEAKER_02]: He was infatuated with his own intelligence.
[SPEAKER_02]: It really was.
[SPEAKER_02]: Some other things that he said, listen to this couple of the poetry.
[SPEAKER_02]: For you to realize that he wasn't a theological deviation.
[SPEAKER_02]: There was nothing inherent about Islam at closing to for this way.
[SPEAKER_02]: He said,
[SPEAKER_02]: If you understood these couplets, you see that this is a man of immense arrogance, comparing himself to the sun, that's outside of its constellation, comparing himself to the rubies of the sea, deep within the oceans, and saying that if people were a fair, they would have put me as the leader, and ahead of them in everything, and if they wanted intelligence, that would be me, if they wanted Rashad guidance, that would be me.
[SPEAKER_02]: And in another couple of poetry, and this was even more devastating, he said,
[SPEAKER_02]: And he said, if the knowledge and virtue that I have was to be distributed between all of creation, there would be no more need for messengers.
[SPEAKER_02]: Do you see the issue that cropped up in him?
[SPEAKER_02]: It was pride, it was arrogance, and Allah would never guide such a person to the reality of Eman.
[SPEAKER_02]: Even though he says in the introduction to his books, Allah guide us to Eman, for an arrogant man.
[SPEAKER_02]: And what does Allah say in the Qur'an about arrogance?
[SPEAKER_02]: from those who show arrogance on the land.
[SPEAKER_02]: I will turn away my signs from them.
[SPEAKER_02]: They can't see them.
[SPEAKER_02]: Wa'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'
[SPEAKER_02]: to declare your poverty and need to Allah Subhanahu Wa Ta'ala.
[SPEAKER_02]: E'akana Abud wa E'akana Stein at the heart of that is a declaration of need and poverty and bankruptcy to Allah Subhanahu Wa Ta'ala.
[SPEAKER_02]: The idea of inaba we spoke about inaba in the past which is renewing your return to Allah.
[SPEAKER_02]: That's what inaba is is to renew your return to Allah Almighty, each and every time.
[SPEAKER_02]: You are not the I am poor if you don't enrich me.
[SPEAKER_02]: I am weak if you do not strengthen me.
[SPEAKER_02]: I am misguided if you do not guide me.
[SPEAKER_02]: Qul-Lukum-Dah-Lun in Laman-Hedaytu, who Allah said, every one of you is misguided.
[SPEAKER_02]: All of you accept the ones that I and guide.
[SPEAKER_02]: That's the prophets and the messengers.
[SPEAKER_02]: All of you, you have to come and denominated.
[SPEAKER_02]: This common feature, all of you are misguided.
[SPEAKER_02]: You and your children, your parents, and your teachers.
[SPEAKER_02]: All misguided, Allah said, accept them and that I guide.
[SPEAKER_02]: So how much of the Qur'an and doing and need to express to Allah, Subhanahu al-Taluh, to begging me, I oughta be taking away this pride for my heart.
[SPEAKER_02]: I have no causes of pride for you.
[SPEAKER_02]: Lastly, Sharma, just a few minutes, we will say that the fifth and final milestone, I will share with you from the many is not valuing the blessing of Istiqam and Hidayah, not valuing
[SPEAKER_02]: the gift of being a practicing muslim who has no doubts in his or her heart.
[SPEAKER_02]: That could be a cause for relapse.
[SPEAKER_02]: That's why when they say asked Sheikh Ibn Al-Baz or Imam Al-Lawdada famously about a person who had relapsed.
[SPEAKER_02]: Why did he relapse?
[SPEAKER_02]: Sheikh, what do you think?
[SPEAKER_02]: And he said, maybe he was a person who never used to ask Allah Almighty for steadfastness or maybe he was a person who never thanked Allah for it.
[SPEAKER_02]: It's going to be one of the two of you said.
[SPEAKER_02]: Maybe he never asked Allah for it.
[SPEAKER_02]: Maybe he had it, but he never thanked Allah Almighty for it.
[SPEAKER_02]: The great to your appreciation is for the guidance you have, the great to the steps, the measures that you take to preserve it, for anything that may scratch it and escape it.
[SPEAKER_02]: You are afraid that Allah Almighty may take you out of the fold of Islam.
[SPEAKER_02]: So you beg Him for guidance.
[SPEAKER_02]: Ask Allah Almighty after that.
[SPEAKER_02]: The most common oath in the life of the Prophet ﷺ was
[SPEAKER_02]: La wa moukalli bilkulu, no, I swear by the one who changes hands.
[SPEAKER_02]: No, I swear by the one who, that was the most common form of oath taking of the Prophet ﷺ. In that form, as I say, you shall be Allah, I'm as you say.
[SPEAKER_02]: And Allah would say to the Prophet, so I said to him, well, Allah will let us have a bad neck.
[SPEAKER_02]: Had we not given you steadfastness, but Qid-t-Tarqan will elay him shayn al-Karila.
[SPEAKER_02]: You may have inclined towards them a little.
[SPEAKER_02]: Even the Prophet ﷺ was in utmost need of the tatsabi, the steadfastening of Allah ﷺ. He would pray in his du'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a
[SPEAKER_02]: So to ask Allah for Hidayah, to ask Allah for Thabaat, to plead with Allah to keep upon the religion of Islam, show him that it has a high value in your life, and Allah Almighty will make it thus.
[SPEAKER_02]: Allah Almighty will make it thus way.
[SPEAKER_02]: So, yeah, Nih, Malish, forgive me brothers, today was a very long session.
[SPEAKER_02]: I do apologize.
[SPEAKER_02]: I guess the summary of all of this is to say also that when we talk about anti-casa, you sometimes need to also know that the, as Dr. Hammond said, you need to know the particular person who you're addressing.
[SPEAKER_02]: Sometimes they may have a case specific reason why they have relapsed, and that needs to be addressed differently to somebody else who may have relapsed.
[SPEAKER_02]: Sheikh Lkhazali, when he speaks about the treatment for a backbiting, he says, would he have to understand why the person is backbiting first?
[SPEAKER_02]: and then treat him accordingly to the root cause.
[SPEAKER_02]: So if somebody has relapsed because they put their hopes on an Islamic figure, who has just been exposed for something scandalous, and addressed that differently to somebody who, for example, has relapsed because they've chosen to no longer pray because it's too difficult for them, or somebody who has been subjected to some abuse at home by a parent or a teacher, or a spouse.
[SPEAKER_02]: That's different.
[SPEAKER_02]: So you'd need to look at the specific case of the person who has relapsed understand the causes
[SPEAKER_02]: and treat it accordingly.
[SPEAKER_02]: We ask a lot of panel data to give us steadfastness upon e-man, to go to live and die upon e-man, to make us a cause, and to bridge for people to join the party of e-man as someone alone and a being unhammable.