# Messenger Audio 27 (24-Dec-1982) {% embed url="" %} (0:16) Allah is the greatest. (0:22) Allah is the greatest. (0:24) There is no god but Allah. (1:13) This is still the continuation of the last khutba, the finish of khutba al-tahraf. (1:32) Although they never ended, this is what they had last time. (1:41) They found out or analyzed that Adam's distribution was not meaningful. (1:48) It was not a malicious form of distribution. (1:53) We can even go further and say that Adam had no intention of transgression. (2:05) Actually, it is clear in the Qur'an, in surah 20, verse 116, that what happened to Adam was that he forgot. (2:19) He was not strong enough. He forgot. (2:25) We also learn in surah 6, verse 68, in surah 12, verse 42, in surah 18, verse 63, in surah 58, verse 19 and so on, (2:44) that the creature that makes us forget the most important thing is no less than shaitan himself. (2:56) Shaitan makes us forget. (2:59) And thus we can conclude from the basis of these verses that I have enumerated, (3:06) it was shaitan who made poor Adam, our great great grandfather, forget. (3:16) I think there is not much speculation to that point. (3:20) However, the fact that Adam forgot, even temporarily, (3:28) this has to assume that he has forgotten something that he knew. (3:33) You cannot forget something that you never knew or you never know. (3:38) And thus we have some speculation last time, and I submitted to you brothers and sisters, (3:44) that what Adam forgot was what Allah SWT taught him. (3:54) And as you know, in surah 2, verse 31, it is very clear. (4:01) Allah taught Adam all the names. (4:08) I admit there was some tafsir or commentary on this point. (4:14) I went further and said that these names which Allah taught Adam, (4:22) have to do with Allah himself. (4:27) Who Allah is, what Allah is, (4:31) His power, more important, that He is the source of all power. (4:41) And knowing these qualities of Allah, denoted by His names, (4:49) gives us a profound, a deep form of knowledge. (4:54) It makes us understand the signs, the ayahs around us. (5:00) And not only the signs around us, but the signs within us. (5:05) Quran speaks of the signs outside us, without and within. (5:14) And if we know Allah's manifestations without and within us, (5:20) the high form of knowledge that I am insisting, (5:23) we will be able to see all phenomena in the blue light. (5:29) Natural phenomena, both physical and biological, and within ourselves. (5:36) Psychological phenomena, and what this psychological phenomena brings about. (5:43) Individual and social phenomena. (5:46) And as I mentioned last time, all of these things, (5:50) our birth, our childhood, our youth, our death, (5:58) our love, our petty hatred, our resentment, emotions, regulations, (6:07) all of these things, even warfare between groups and so on, (6:12) all of these represent manifestations of Allah's creative power. (6:18) He is the ruler, He rules everything, and nothing can happen without His will. (6:28) Then we talk also of Allah breathing something of His Spirit into Adam. (6:38) It is very interesting. (6:40) On at least three points, Quran says that Allah breathed into Adam something, (6:47) mean, the Arabic word is mean, blew him from His Spirit. (6:54) So this is very important. (6:55) He didn't say He blew His Spirit, because then Allah will be creating other Allahs, (7:02) which is a contradiction. (7:07) Something. (7:09) What does this mean? (7:12) Well, we have this in surah 15, verse 39, in surah 32, verse 9, and in surah 38, verse 72. (7:24) And this is what I believe, it is up to you to reflect on what I am saying, (7:29) to accept or reject my views, or to use my views as a point of departure, (7:35) for you to go deeper into it, or find an alternative interpretation. (7:44) My interpretation is that the breathing into Adam something of His Spirit, (7:51) Allah's Spirit, would be the foundation. (7:54) First. (7:57) The capacity. (8:00) The capacity to know. (8:04) To know the names themselves. (8:09) For if man does not have the capacity to know the names, he cannot know. (8:15) This is very clear. (8:16) Let's say, A, he was raised. (8:19) In other words, Allah has given him the capacity for knowledge, (8:24) and special knowledge, knowledge to know about Allah Himself. (8:32) Allah is so great, nothing can know Allah, (8:39) unless that something who knows Allah, has something given to him by Allah. (8:45) I hope this is very clear. (8:48) It is a philosophical proof. (8:52) You cannot know Allah, unless Allah Himself has given you the power to know Him. (8:58) Because He is so great, and so above us. (9:02) No one less than Allah can know Him. (9:05) But Allah gave man His part of His breath. (9:09) And this breath of Allah in us, is what allows us to know Allah. (9:14) Now this is a very profound view. (9:17) I hope you will not forget it. (9:22) But more than that, (9:24) it is not just a matter of giving man the power to know Him, (9:29) Allah, I believe, has given us certain capacities to manifest (9:36) some of the qualities which we attribute to Him. (9:40) And the Quran is full of these attributes. (9:43) When the Quran says that Allah destroys, (9:48) we don't know we can destroy, can we destroy? (9:51) Why will we destroy things day after day? (9:56) And so, we have now capacities. (10:04) This, I think, is a second but just as important meaning of the breath of Allah in us. (10:15) And it is not that we just have these capacities. (10:19) Because a capacity can remain a capacity. (10:23) There must be certain actualities in the relation between Allah and mankind (10:29) such that these qualities can become what we would call actual. (10:36) In other words, we may have the capacity to feel pity or to love, (10:44) but that capacity can always, will always remain a capacity. (10:47) Unless there is something that will actualize that capacity into something that is real. (10:55) So, if we have the capacity for mercy, that capacity will remain a capacity. (11:01) It can only be actualized on account of certain forces. (11:06) Allah Himself can help us or His Messengers can teach us how to actualize this capacity. (11:14) Incidentally, this point shows the necessity of revelation. (11:21) So, I think we have said so much about these powers to know, (11:25) these powers to be created, these powers to destroy, (11:29) these powers to have pity and to sympathize, (11:34) the ability to have what we call this fine sense of consideration. (11:40) And again, we say that this breath from Allah in mankind (11:46) represents the most important part of man's complex nature. (11:52) Man is composed of clay, but he also has life in him. (11:58) We have given that to the soul. (12:00) But we also say, based on the Qur'an, (12:03) that he partakes of the breath or the spirit of Allah. (12:07) This spirit in mankind is the highest part, (12:12) the most excellent part of man's soul for now. (12:17) It cannot be otherwise, for it comes from Allah Himself. (12:23) It does not belong to us, although we are utilizing it. (12:28) And now we can understand deeper some of these verses in the Qur'an. (12:32) When Adam and Eve said to Allah, (12:35) Allah, we have wronged ourselves. (12:39) We have wronged ourselves. (12:40) What did they wrong? (12:43) Their feet, stomach, hair and so on? (12:46) It could be that. (12:49) They realized that they had wronged the most important part of themselves, (12:54) that part which belonged to Allah. (12:57) And in trying to harm that part of Allah, (13:01) but utterly they ended up hurting themselves, (13:04) because no one can harm Allah. (13:07) So if you are angry, if you insult Allah, (13:10) you are not harming Allah, you are harming yourself. (13:15) So, when you harm or be gay, (13:19) this spirit that Allah has blessed into us, (13:23) in the long run, we are harming ourselves. (13:27) The breath of Allah in Adam and Eve, (13:30) as well as the knowledge taught by Allah to them, (13:34) were not given their proper due. (13:37) But it was the recognition of this, (13:39) of this mistake, (13:42) that made Adam repent. (13:44) And as we all know, (13:47) since Allah is the All-Merciful, (13:49) and in response to this repentance, (13:53) Allah presented towards Adam, (13:54) gave words of revelation to him, (13:57) and more important for us now, (14:00) He promised mankind revelation, (14:03) or descending of a guidance. (14:06) In brief, (14:07) what Allah promised Adam, (14:09) and His descendants, mankind, (14:11) all of us, (14:13) are reminders. (14:15) And what are these reminders? (14:17) By definition, a reminder is something (14:19) to counteract and protect from them. (14:22) Because man was created weak, (14:25) that is, he was not created as a god, (14:28) and therefore he forgets. (14:30) But Allah puts necessary mechanisms. (14:34) They are as follows. (14:35) Descending of Prophets, (14:37) these are forms of reminders. (14:40) They are what you call, (14:41) Remembrances. (14:42) And the Prophet Muhammad is called (14:44) a Remembrance. (14:46) Revelations are believable reminders. (14:50) The Quran is the perfect reminder. (14:54) And Salat is a technique (14:55) not to forget, (14:57) which means the same, (14:59) as saying that Salat, prayer, (15:01) is a technique to keep on reminding us. (15:05) And you will find it in Surah 20, (15:07) verse 14, (15:09) and Surah 76, (15:11) verses 25 and 26. (15:13) Thus, (15:15) Shaitan, as the source of forgetfulness, (15:17) forgetfulness is an enemy (15:21) of Prophets. (15:23) Shaitan is an enemy of Revelation. (15:26) Shaitan is an enemy of the Quran. (15:28) And Shaitan is (15:30) the greatest enemy of Salat. (15:34) One of his main jobs (15:35) on earth is precisely (15:38) to make man forget (15:40) all of these things (15:41) that we have just mentioned. (15:45) But now, (15:46) we are getting tired of talking about Shaitan. (15:51) Let's go back to (15:53) the breath of Allah. (15:55) Let's relate the breath of Allah (15:57) and his teaching of beliefs to Adam (15:59) to the purpose of man's creation. (16:04) Quran says, (16:05) in Surah 6, (16:06) verse 102, (16:08) in Surah 20, verse 14, (16:11) in Surah 51, (16:13) verse 56 and so on, (16:15) very clear (16:16) that (16:17) Allah created man (16:19) to worship (16:20) or serve him. (16:24) The word here, (16:25) in Arabic word, (16:27) the verb is (16:28) to serve. (16:32) This reveals (16:33) immediately to us (16:35) that creation is (16:37) and one of the meanings of (16:40) when Allah is called (16:41) is that (16:43) He creates with (16:45) a purpose. (16:47) And since Allah creates with a purpose, (16:49) certainly, (16:50) He must in some way or another (16:52) reveal to man (16:53) the nature of this purpose. (16:56) Either by putting in man's nature (16:59) a kind of primeval knowledge (17:00) or by revelation. (17:04) For example, (17:06) if you get, (17:07) you want to build a house, (17:09) when you get a carpenter, (17:10) when you bring him to the land, (17:12) when you have to tell him (17:15) what to do, (17:17) what is it going to be, (17:18) a brick house, (17:19) a wooden house, (17:21) or a house made of adobe or so on. (17:24) You have to tell. (17:25) If you are rational (17:28) and if you are in a purposive manner, (17:30) you have to tell someone, (17:32) that carpenter, (17:32) what he is supposed to do. (17:34) You just don't give him, (17:34) put him in the land. (17:36) Same thing with Allah. (17:37) We have to show, (17:39) since He asks with a purpose, (17:40) that He already put His mechanism (17:43) in our nature. (17:45) If that is the case, (17:47) which is the case, (17:48) it is part of man's nature (17:50) already to recognize Allah. (17:53) But more than that, (17:54) Allah gives us revelation. (17:57) If He doesn't give us the knowledge, (17:59) at least the propensity (18:00) to accept such knowledge (18:02) when prophets appear. (18:05) And thus, (18:06) again, (18:07) I submit to you all, (18:09) that (18:10) in giving man (18:11) part of his breath (18:12) and in instilling in him (18:14) the capacity (18:15) or potentialities (18:16) to actualize (18:16) certain qualities, (18:19) now this is very important, (18:21) Allah makes it (18:22) a duty for man (18:24) to understand the names (18:26) and to make such potentialities (18:28) operative (18:29) or functional (18:30) in individual (18:32) and social life. (18:33) Now, (18:34) this is a very strong (18:36) statement. (18:37) That is, (18:38) I repeat, (18:40) if God has given you (18:41) the capacity (18:42) to be compassionate, (18:44) and if God has given us (18:46) the capacity (18:47) to be compassionate, (18:49) and more, (18:50) and follow, (18:51) it is a duty for us (18:52) to be compassionate (18:53) and to be patient. (18:55) Now, this is a very strong stand. (18:56) I don't know what (18:57) ethical philosophers (18:57) say about it. (18:59) But it is part of man's nature (19:01) because he has the breath of Allah (19:02) and Allah is compassionate. (19:04) When He breathed it onto us, (19:06) He gave us the capacity (19:07) to be compassionate. (19:08) Therefore, it is a duty for us (19:09) to develop our capacity (19:11) for compassion (19:12) and certainly for knowledge. (19:14) Allah is the knower. (19:16) And if Allah has given us (19:17) the power to know, (19:18) it becomes our duty (19:20) to know. (19:23) Therefore, (19:23) again, (19:24) it is part of worship (19:26) or part of service to Allah (19:29) to know what Allah is, (19:31) who He is, (19:32) what He is, (19:33) what He represents, (19:34) and to know more (19:35) why He created us. (19:37) But more than that, (19:38) as I mentioned earlier, (19:41) it is part of (19:42) ibadah, (19:43) of worship, (19:44) to develop (19:45) those capacities (19:47) which Allah (19:48) has given us. (19:50) But, (19:51) as we discussed (19:52) in the last goodbyes, (19:54) India (19:54) and mankind (19:56) for that matter, (19:57) use such capacities (19:59) in a manner showing (20:00) lack of restraint. (20:03) We forget. (20:04) In brief, (20:05) powers, (20:07) capacities (20:07) can be (20:08) misused (20:09) or abused. (20:14) Therefore, (20:16) I give an example. (20:17) The capacity for patience (20:19) sometimes can be used (20:20) as a trick (20:20) for revenge, (20:24) but that is not (20:25) what Allah wants us to do. (20:26) Compassion also (20:28) can be used (20:29) as a technique (20:31) to deceive people. (20:33) Therefore, it is not real (20:34) compassion. (20:37) Therefore, (20:38) it now becomes clear (20:39) to all of us (20:40) why instructions (20:41) must come (20:42) from Allah Himself (20:44) regarding (20:45) the use (20:46) of such powers, (20:48) the ends of such powers. (20:50) This is (20:51) one of the fundamental (20:52) meanings of revelation. (20:55) And if man has (20:56) no free will, (20:57) there will be no problem. (20:58) If man has no free will, (20:59) he will be just acting (21:00) A following B (21:01) following C (21:02) following D. (21:03) But no! (21:04) Man has alternative (21:05) by the nature (21:06) of his free will. (21:08) And it is this will (21:09) that can stifle (21:11) his potentialities (21:12) or actualize (21:13) his potentialities (21:14) towards selfish (21:15) or wrong ends. (21:17) Therefore, (21:19) it is (21:20) important for us (21:21) to have revelation. (21:23) And he (21:24) or she (21:25) who looks to Allah (21:26) as the source (21:27) of revelation (21:27) will have Allah (21:29) responding (21:29) to such persons. (21:31) And Allah (21:31) will give the correct (21:33) guidance. (21:46) The position (21:47) of Allah's breath (21:48) in man (21:51) is a test. (21:53) It is a test (21:55) as I have been (21:55) repeating (21:56) and over-repeating (21:57) on how (21:59) we should (22:01) develop (22:01) our potentialities (22:03) and have them (22:05) directed properly. (22:07) And Allah (22:08) has given us (22:09) the document (22:11) how to (22:13) actualize (22:13) his potentialities (22:14) and lead it (22:16) towards the destiny (22:17) that He has (22:18) prepared for us. (22:21) The more we develop (22:22) our potentialities (22:24) for the good, (22:25) that is, (22:27) the more we develop (22:28) our potentialities (22:29) in accordance (22:29) with Allah's guidance, (22:31) the more (22:32) our spirit grows. (22:35) Which is the same (22:35) as saying (22:36) the more (22:37) of Allah's breath (22:39) in us (22:40) is working. (22:40) All right? (22:41) I think this is (22:42) our whole (22:43) pathology. (22:44) It is like saying (22:44) A is equal to A (22:46) or 1 plus 1 (22:47) is equal to 2. (22:49) The more (22:49) we develop (22:50) our potentialities (22:52) which Allah (22:52) gave us (22:53) for the good, (22:54) that is, (22:54) the more we are (22:55) listening or remembering (22:56) Allah, (22:58) the more (22:58) is our spirit (22:59) growing. (23:00) And since the spirit (23:01) is the highest form (23:02) of our soul, (23:03) the more (23:03) is our soul (23:04) growing. (23:05) Now, (23:05) Mustafa has been (23:06) always emphasizing (23:06) about the growth (23:07) of our soul. (23:09) I'm sure (23:09) he has his own (23:10) profound meaning (23:11) for what's meant (23:12) by our soul growth. (23:13) I'm only giving (23:14) one meaning, (23:15) one possible meaning (23:17) of what it means (23:17) to say (23:18) that the soul grows. (23:20) To me, (23:20) the soul grows (23:21) means (23:22) that the highest (23:24) portion (23:24) that comes from (23:25) Allah the spirit (23:25) is growing (23:26) or actualized. (23:28) So to put it (23:29) politically, (23:30) the more (23:31) of Allah's spirit (23:32) you have in you, (23:34) the more (23:34) divine elements (23:35) you have (23:36) in you. (23:38) The more (23:38) we remember (23:39) Allah (23:40) and do (23:41) what this (23:42) remembrance (23:43) entails in action, (23:45) the more (23:45) does the soul (23:46) grow. (23:47) Right? (23:48) Because the more (23:49) of Allah's spirit (23:50) is in us. (23:53) Therefore, (23:54) the more spiritual (23:54) we become. (23:56) So to say (23:56) in Islam, (23:57) so and so is spiritual (23:58) has a particular (24:00) meaning. (24:00) Let us not confuse it (24:01) with what other people (24:03) you know, (24:04) say about (24:04) so and so (24:05) spiritual. (24:06) We see that (24:06) with these (24:07) transcendental (24:08) people who follow (24:09) transcendentalism (24:10) and say, (24:11) oh, (24:11) this is very (24:12) spiritual. (24:13) Well, (24:14) I'm not the one (24:14) who is going (24:15) to fight with (24:16) these people (24:16) about the use (24:17) of the word (24:17) spiritual. (24:18) They have their (24:18) own meaning, (24:19) what spiritual (24:19) means. (24:20) The Jews and (24:21) the Christians, (24:22) I assume, (24:23) have also the (24:23) meaning of (24:24) spirituality. (24:25) But, (24:26) in terms of the (24:27) Quran, (24:28) we have a meaning (24:28) for what is (24:30) spiritual. (24:31) To us, (24:32) spiritual will (24:32) mean what? (24:34) The more (24:35) of Allah's spirit (24:36) in us. (24:37) And what does (24:37) this mean? (24:38) Very clear. (24:39) The more (24:40) we remember (24:41) Allah, (24:42) understand his (24:43) names, (24:44) understand the (24:44) manifestation of (24:45) his names in (24:46) nature, (24:47) without and (24:47) without us. (24:48) And therefore, (24:49) we can conclude (24:50) easily, (24:50) the less we (24:52) remember Allah, (24:53) the more our (24:54) soul will sink. (24:56) That is the (24:56) length of his (24:57) spirit will be (24:58) enough, right? (25:01) And, (25:02) also in another (25:02) way, (25:03) the less we (25:04) remember Allah, (25:06) the more his (25:07) breath (25:07) in us (25:08) will be (25:09) tightened. (25:10) We are not (25:10) allowing him (25:11) to act (25:12) alive. (25:15) And thus, (25:17) we can now (25:17) give a deeper (25:18) meaning to the (25:20) word righteousness (25:21) or taqwa. (25:22) It is this, (25:23) taqwa can mean, (25:25) righteousness, (25:26) can mean to us (25:26) now, (25:27) a consistent (25:29) and persevering (25:31) consciousness (25:31) of Allah, (25:32) Subhanallah to (25:33) Allah. (25:36) In Surah (25:37) 91, (25:38) verse 7 to (25:39) 7, (25:40) there is a (25:40) description of (25:42) the growth of (25:42) the soul. (25:44) And it says (25:45) that the (25:45) growing soul (25:46) is a soul (25:48) that knows (25:49) the difference (25:49) between (25:50) right and (25:51) wrong. (25:52) The assumption (25:52) is that the (25:53) person is (25:54) following the (25:55) right. (25:56) In Surah (25:56) 62, (25:57) verse 2, (25:58) the Quran (25:59) speaks of (25:59) the functions (26:00) of messengers. (26:02) Messengers come (26:02) to help men (26:03) grow, (26:04) not grow (26:05) physically, (26:06) to grow (26:07) spiritually. (26:10) In Surah (26:10) 2, (26:11) verse 139, (26:13) Ibrahim (26:13) prays to (26:14) Allah, (26:15) he prays (26:15) to Allah (26:16) to send (26:16) messengers (26:17) to teach (26:18) Muslims (26:19) in (26:19) scripture (26:19) and in (26:20) wisdom, (26:21) and to (26:22) teach man (26:23) what man (26:24) does not (26:24) know. (26:25) In Surah (26:26) 2, (26:27) verse 151, (26:29) it's clearly (26:30) shown that (26:31) growth, (26:32) growth, (26:33) means growth (26:34) of the soul, (26:36) it means (26:38) knowledge (26:38) of the (26:39) scripture, (26:39) number one. (26:40) It means (26:41) gaining wisdom (26:42) or acquiring (26:43) wisdom from (26:44) such a (26:44) knowledge of (26:45) the scripture, (26:46) and important, (26:47) coming to (26:48) know (26:49) what man (26:49) did not (26:50) know before, (26:51) or what man (26:51) cannot know (26:52) through his (26:53) own efforts. (26:54) It is (26:55) knowledge that (26:55) can come only (26:56) to the help (26:56) of Allah. (26:59) And if we (27:00) go to (27:00) Surah (27:00) 62, (27:01) verses (27:02) 2 to 4, (27:03) in Surah (27:04) 4, (27:04) verse 113, (27:06) here we (27:07) know deeper (27:07) the meaning (27:08) of Allah's (27:08) infinite (27:09) or boundless (27:10) grace, (27:11) for it (27:12) consists precisely (27:13) in giving (27:13) mankind (27:14) these three (27:16) things. (27:17) And you all (27:17) know what (27:18) it is, (27:18) it refers to (27:19) the greatest (27:19) name, (27:20) Dhu'l-Fadl-Azim. (27:21) Allah's (27:22) called (27:22) Dhu'l-Fadl-Azim (27:23) because (27:24) His (27:24) infinite (27:24) grace (27:25) consists (27:25) precisely (27:26) in (27:28) teaching us (27:29) the (27:29) scripture, (27:29) allowing us (27:30) to have (27:31) wisdom (27:31) from (27:32) following (27:33) this (27:33) scripture. (27:34) In other (27:34) words, (27:35) we can (27:36) say one (27:37) of the (27:38) greatest (27:38) gifts of (27:38) Allah is (27:39) precisely (27:40) giving us (27:40) the techniques (27:41) to counteract (27:43) forgetfulness (27:44) so that we (27:45) do not fall (27:45) into the (27:48) trap of (27:49) poor (27:49) ancestor (27:49) A. (27:50) Now it (27:52) also becomes (27:52) easy for (27:53) us to (27:53) understand (27:54) what the (27:55) Quran means (27:55) when it (27:56) says that (27:57) those who (27:57) forget Allah (27:58) forget their (27:59) souls. (28:00) That is (28:02) Surah 59, (28:03) 19. (28:04) You see how (28:05) beautiful the (28:05) Quran is, (28:07) very consistent. (28:09) Those who (28:09) forget Allah (28:10) forget their (28:11) souls. (28:12) As I (28:13) told you (28:13) earlier, (28:15) you cannot (28:15) know Allah (28:16) unless Allah (28:18) gives you the (28:18) power to know (28:19) Him. (28:20) Allah is so (28:21) great, (28:21) no one, (28:22) nothing can (28:23) know Allah (28:24) unless Allah (28:25) Himself put (28:26) something in (28:27) Him on that (28:27) thing to know (28:28) Him. (28:29) This is the (28:29) meaning of (28:30) knowledge. (28:32) The contact (28:32) between the (28:33) knower and (28:34) the known (28:34) is the (28:35) relation of (28:36) knowing. (28:37) Allah has (28:38) given us (28:38) the power (28:39) to know (28:39) Him. (28:40) But those (28:41) who (28:42) insist in (28:43) rejecting Allah, (28:44) who in effect, (28:45) even if they (28:46) say Allah, (28:46) Allah, Allah (28:47) 20,000 times (28:48) a day, (28:50) if they don't (28:50) mean it, (28:51) they forget (28:51) their souls. (28:53) Why? (28:54) Because the (28:54) soul, as we (28:55) mentioned so (28:56) many times, (28:57) is the most (28:57) important part (28:58) of man. (28:59) It is the (29:00) part in man (29:00) which represents (29:02) part of Allah, (29:03) spirit in him. (29:04) Therefore to (29:05) say that (29:06) Mr. X (29:06) forgets Allah (29:07) is the same as (29:09) saying that (29:09) Mr. X forgets (29:10) his soul. (29:11) This is again (29:12) another topology. (29:13) It's like saying (29:14) A is A (29:15) or 1 plus (29:15) 1 is 2. (29:17) In Surah (29:18) 20, (29:19) 124, (29:19) saying that (29:20) he who forgets (29:21) Allah will be (29:22) blind in the (29:23) last day. (29:24) In the same (29:25) Surah 20, (29:26) verse 136, (29:27) saying that (29:27) those who (29:28) forget Allah's (29:29) revelation will (29:30) be forgotten (29:31) by Allah in (29:32) the last day. (29:32) Same thing in (29:34) Surah 45, (29:35) verse 34. (29:36) All this (29:37) means that (29:38) such individuals (29:39) will be lost (29:40) in the last (29:41) day. (29:42) It also (29:42) means that (29:43) their souls (29:44) have shrunk (29:45) and for all (29:47) practical purposes (29:48) disappeared. (29:49) They are (29:50) just pure (29:50) clay. (29:52) It also (29:52) means that (29:54) the most (29:54) essential part (29:55) is some (30:17) other forms (30:17) of clay. (30:20) And poor (30:21) Adam, (30:23) he forgot (30:23) Allah. (30:24) But Alhamdulillah, (30:26) he was able (30:27) to remember (30:27) again. (30:31) He was fast. (30:32) I suppose so. (30:33) Good for him (30:34) and for his (30:34) descendants. (30:35) For when he (30:36) found out he (30:36) was abandoned (30:37) by Shaitan, (30:38) he immediately (30:38) turned to Allah. (30:41) And Allah (30:42) gives (30:43) mankind (30:44) the instruments (30:45) to counteract (30:46) forgetfulness. (30:47) This is up to (30:48) us. (30:48) But I don't (30:49) know really (30:50) how fast (30:51) Adam (30:53) repented. (30:53) Maybe I've been (30:55) influenced by (30:56) those times (30:56) when he says, (30:58) repent fast! (30:59) Did you say (30:59) that last time? (31:00) Did you say (31:01) repent fast? (31:03) By the way, (31:03) with your permission, (31:04) I would like to (31:04) tell you a story. (31:06) You know the (31:07) Arabs, (31:07) they are (31:08) very interesting (31:09) and wonderful (31:10) people. (31:11) They have (31:11) many poems (31:11) and stories. (31:13) They combine (31:13) Quran with (31:15) common law (31:16) with the (31:16) Qur'an (31:17) for Adam. (31:22) They tell (31:23) a story (31:23) which I (31:23) don't remember (31:24) very well. (31:24) They say (31:25) there are (31:25) about six (31:26) things (31:27) or seven (31:28) things (31:30) that a man (31:31) can do (31:32) in a hurry. (31:33) I'll put it (31:34) another way. (31:34) The Arabs (31:35) say, (31:35) take it easy (31:36) in everything. (31:37) Don't (31:38) hurry! (31:39) Except in (31:39) around six (31:40) or seven (31:40) things. (31:41) I don't (31:41) remember (31:41) the six (31:42) or seven (31:42) things. (31:43) But I read it (31:43) many years ago. (31:45) But this is what (31:46) I remember. (31:47) The Arabs (31:47) say, (31:49) go slow, (31:50) except (31:51) when you (31:52) commit a sin, (31:53) immediately ask (31:54) repentance from Allah. (31:55) As you can see, (31:56) this is Qur'an. (31:57) Number two, (32:00) when your guests (32:01) come to your (32:02) house and (32:02) they're hungry, (32:03) immediately feed (32:04) them. (32:05) Don't (32:05) take it easy. (32:07) This is Arab (32:08) hospitality. (32:09) The third (32:10) one is, (32:13) if you ask (32:14) for a person's (32:15) money, (32:15) please pay (32:16) your debts. (32:17) This is common (32:18) sense. (32:19) Before the (32:20) sun (32:20) goes down, (32:21) when a man (32:22) dies, (32:23) hurry up with (32:23) his burial (32:24) before he (32:25) stinks. (32:27) And one of (32:28) them, (32:28) I think the (32:28) last one, (32:29) I forgot (32:29) this, (32:30) if you have (32:31) a young, (32:31) pretty, (32:32) virgin daughter, (32:33) marry her (32:33) fast, (32:34) don't wait (32:34) before the (32:36) value of (32:36) the prize, (32:37) the mahr (32:38) goes down. (32:41) But anyhow, (32:41) to go back to (32:44) the (32:44) football, (32:46) here you (32:47) can see that (32:47) the (32:47) haqiqa really (32:48) summarizes very (32:49) well everything (32:50) that we have (32:51) said, (32:52) that Allah (32:53) is the (32:53) Lord of the (32:54) worlds, (32:55) the creator (32:56) therefore of (32:56) mankind, (32:57) but the (32:58) master of (32:59) the day of (33:00) judgment. (33:01) We need (33:02) his help (33:02) and guidance (33:05) and we pray (33:06) to him for (33:07) it. (33:08) In other words, (33:09) we assume, (33:09) we accept from (33:10) him that we (33:11) need his help (33:11) and therefore we (33:12) want his (33:14) revelation. (33:15) And we pray to (33:16) him that we (33:17) should not be (33:18) among the (33:18) disbelievers and (33:19) hypocrites. (33:22) They have (33:23) forgotten Allah. (33:24) Even if they (33:25) say Allah, (33:26) Allah, (33:26) Allah, (33:28) the believers (33:29) and the (33:29) hypocrites (33:30) for all (33:30) practical purposes (33:32) are saying (33:33) with their (33:35) mouth, (33:35) what their (33:36) heart (33:36) denies. (33:39) They do (33:39) not fear (33:39) him. (33:40) They do (33:40) not fear (33:41) Allah. (33:41) They do (33:42) not accept (33:43) him as (33:44) Lord. (33:44) They do (33:44) not accept (33:45) him as (33:47) judge. (33:48) And we (33:49) pray to (33:49) Allah that (33:52) he help (33:53) us remember (33:55) him. (33:56) There is a (33:57) very beautiful (33:57) verse in (34:02) the Qur'an. (34:02) me and (34:02) I will (34:03) remember (34:03) you. (34:04) Be (34:04) thankful unto (34:05) me and (34:06) do not (34:07) belong to (34:08) those who (34:08) deny. (34:09) Be (34:10) thankful unto (34:11) me and (34:11) do not (34:12) belong to (34:13) those who (34:45) deny. (35:01) Be (35:02) thankful unto (35:03) me and (35:03) do not (35:03) belong to (35:04) those who (35:06) Be (35:07) thankful unto (35:07) me and (35:09) do not (35:17) belong to (35:18) those who (35:18) deny. (35:19) thankful unto (35:19) me and (35:24) do not (35:25) belong to (35:26) those who (35:27) Be (35:28) thankful unto (35:28) me and (35:35) Be (35:36) thankful unto (35:36) belong to (35:37) those who (35:37) deny. (35:37) Be (35:38) thankful unto (35:38) me and (36:00) do not (36:01) belong to (36:01) those who (36:02) me and (36:03) do not (36:03) belong to (36:03) those who (36:04) Be (36:04) thankful unto (36:07) Allah (36:07) and (36:08) your Salawat. (36:08) Be (36:08) thankful unto (36:09) How are you doing? (36:10) Oh, very good. (36:12) Yourself? (36:13) No, Alhamdulillah, no. (36:14) Keeping busy? (36:15) Who's there? (36:16) Are you going to school? (36:20) Are you going to go to school? (36:22) Here, have a Kindle. (36:24) Thank you. (36:25) Who's there? (36:25) Alhamdulillah. (36:26) I have a combination between all the Algerians in this. (36:29) Um, I didn't know about that. (36:34) I might take one. (36:35) Um, I'm going to stay out of university. (36:38) But I'm going to go down to this downtown college and take a B. (36:44) Chemo? (36:45) No, it's private. (36:47) Oh, Japanese. (36:49) Business class. (36:52) Because, um, I just want to get a spirit picture here. --- # Agent Instructions: Querying This Documentation If you need additional information that is not directly available in this page, you can query the documentation dynamically by asking a question. Perform an HTTP GET request on the current page URL with the `ask` query parameter: ``` GET https://rashad-khalifa-audios-and-videos.gitbook.io/rashad-khalifa-audios-and-videos/messenger-audios/messenger-audio-27-24-dec-1982.md?ask= ``` The question should be specific, self-contained, and written in natural language. 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