Qur’an 30 for 30 | Season 6
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Juz 14: How Shaytan Influences You | Imam Tom Facchine
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Why can’t I just believe in Allah and live my life? That might be your nafs talking, influenced by Shaytan, who also believes in God, but promised to lead children of Adam astray.
Join Imam Tom Facchine with Dr. Omar Suleiman and Sh. Abdullah Oduro as they explore juz 14 of the Qur’an, revealing the inner workings of Shaytan.
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Transcript
This transcript was auto-generated using AI and may contain misspellings.Like if you think about it, knowing the mercy of Allah SWT, Iblis, had he repented to Allah SWT, surely Allah SWT forgives. We see evil on display every day, but we also see that evil, it requires our at least complacency and silence in order for it to continue. The fact that Allah is the Lord, the Creator, the Sustainer, the Maintainer, that is a knowledge that someone has and has obtained, and due to that knowledge it demands and requests from them something. What are you going to do about the fact that you know Allah, God has created you? As-salaamu alaykum wa rahmatullahi wa barakatuh everyone, it\'s Juz 14, we want to welcome you back to Qur\'an 30 for 30, alhamdulillah, I mean we\'re right at the midpoint of Ramadan where everyone is asleep and has kind of moved on from the Ramadan strive and we feel like we need to revive you, and in order to do that we brought back Imam Tom, Imam Tom Facchine, how are you doing Imam Tom? Alhamdulillah, I\'m doing great. Alhamdulillah, I think now is a good time to tell Shaykh Abdullah that you\'ve taken over Iman Cave, so if you\'d like to let him know. Yeah, I mean, you know, we changed the locks, so you\'ll figure it out. Wait till the next Imam Tom Live, he\'ll tell you about it. Where did you come from, where did you live again? I\'ve lived in a lot of different places. You moved to Allentown. I\'ve lived in a lot of places. You just went to, you guys took the Hadith of, you know, Sa\'d ad-Dilan, taking to the hills. Take to the hills, man. Literally. That\'s right. Go with the hillbillies. Appalachia. But before that, when we first had you, you joined us from like a tree house in Mohawk Valley. Yep, that\'s right, and you made a joke about Mohawks and I totally went over my head, I had no idea what you were talking about. I\'ve lived in tons of places, from New Jersey originally, I\'ve lived in Wisconsin, I\'ve lived in Minnesota, I\'ve lived in different places in New York. So Tom, let\'s just, how\'s your last name pronounced? All right, so here\'s the, let\'s set the record straight. Yes sir. There\'s three ways to pronounce my last name. Three what? All right. Like No, so we grew up with the Americanized version of it, which was always, we were told Fasheen.
Okay, now that butchers Italian phonetics, so Italian, an Italian, proper Italian, it would be Fikini. Okay. There\'s no Shedda? Yeah, Fikini. Yeah, yeah, there\'s a Shedda, yeah. I pronounce it with a Shedda. You would be sensitive to that, other people, Americans would not be sensitive to that. So I started doing some research on my family history, and the village that we\'re from, they pronounced it without the ending, so they just say Fikine. And actually on the papers, like from my great-great-grandfather and before, there\'s no vowel or anything on the end that was added when they came to America, because you know in Ellis Island they\'re changing names and adding letters and doing all sorts of stuff. So proper Italian, standard Italian is Fikini, so I usually roll with that. Really particular to place me in the village is Fikine, and then I\'ve reclaimed that. So you know, I\'m retired. Fikine. God, man. It\'s rebranded. It\'s complicated. It\'s rebranded. It\'s rebranded. It\'s getting exhausting. Exactly, it is. That\'s why we just said Imam Tom live, and we didn\'t even bother with the last name. Yeah, that\'s right. You don\'t need to involve the last name. That\'s the thing, man. And everybody thinks that\'s an original joke. So you no longer identify as Fikini. That\'s what\'s happening right now. I think we should say he\'s the director of Islamic society. No, no, no. Fikini is fine. Fikine I\'ll roll with as well, but I\'ve buried Fasheen because that\'s not the way you pronounce anything in Italian. So you buried a version of yourself. I did, yeah. And you know, also, wow. Before Islam. Not the first time. Not gonna be the last time probably either. But part of why, and you know, when I was in Medina, in the Kulliyah Shari\'ah, you know, I discovered what the last name came from, and what it meant. And that just blew me away. So originally, actually, it\'s an Arabic word, Faqih. And it came as the Italian language, and it means something different. Fikino. A Fikino is like a porter. Someone who carries bags and stuff like that. But Tom comes from To\'em, actually. Do you have an evil twin out there? Not that I know of, but I\'m sure somewhere, if I look hard enough. I think you might be looking at him.
All three of my names are, you know, Yusuf, you know, because my first name is Tom. Obviously, To\'em. Second is Joseph. That\'s my middle name. Mashallah. Mashallah. So Yusuf, and then Fikin, Faqih. So it\'s all there. May Allah preserve you with all of your names. Ameen. And call you by the best of names. Ameen. That\'s more important. That\'s more important. And inshallah to Allah, this is actually, I mean, it is mid-Ramadan. And we tell people always, like, this is the time where you shine. Right? Shine, shine, shine. Last Juz, we talked about Surah Yusuf. And we really talked about Yusuf, alayhi salam, and sort of road-mapped Surah Yusuf from the angle of hope. And my lesson for today from Juz 14 is only losers lose hope. Only losers lose hope. Verse 56, Surah Al-Hijr. Qala wa man yaqnatu min rahmati rabbihi illa al-dalloon. He exclaimed, and who would despair of the mercy of their Lord except for the misguided? I want to talk about this because I know you\'re going to be reflecting on the story of Iblis and the shaytan. SubhanAllah, both of the names of the devil reflect loss of hope. Shaytan, he dug himself deeper, shatana, dug himself deeper into a hole. Like if you think about it, knowing the mercy of Allah subhanahu wa ta\'ala, Iblis, had he repented to Allah subhanahu wa ta\'ala, surely Allah azawajal forgives. Right? That\'s something that Allah gives to his creation. You have the opportunity to come back. But he messes up, and then he messes up as Ibn Jawzi rahimahullah comments in one of his works. He said he went from refusing to prostrate to Adam alayhi salam at the command of Allah to refusing to prostrate to Allah subhanahu wa ta\'ala. Like he went from worse to worse, worse to worse, right? And just kept on digging himself deeper and deeper into that hole. And that is because Iblis, Iblis, ablasa min rahmati Allah. He despaired from the mercy of Allah subhanahu wa ta\'ala. Whoever despairs from the mercy of Allah is a loser.
So when he sees one of us making sajda, he doesn\'t think to himself, I should have made sajda out of the pleasure of Allah subhanahu wa ta\'ala. He says, you know, umira bis-sujood fasajad wa umirtu fa asayt. Like he envies the position that we have. So he keeps going further and further and further away from Allah subhanahu wa ta\'ala. I think it\'s really subhanAllah stunning like when you think about it that the shaytan has distanced himself from Allah subhanahu wa ta\'ala with every single day. So he has added to his sinfulness with every single day. From the time that we read the story of Adam alayhi salam, all of these years, these millions of years, he\'s been distancing himself from Allah subhanahu wa ta\'ala ever since. May Allah protect us from distancing ourselves. But it\'s not just subhanAllah hope in Allah subhanahu wa ta\'ala in the sense of salvation. It\'s also hope in this life as well. Not becoming hopeless and helpless or despairing in regards to our du\'as. And I think back to the story of Yusuf alayhi salam with Ya\'qub alayhi salam. His sons see him still having hope of the return of Yusuf alayhi salam and they accuse him of being what? They accuse him of being from these lost people like are you crazy? Are you mad? And Ya\'qub alayhi salam knows that Allah subhanahu wa ta\'ala is worthy of that extended hope that no one else can understand around him. So he\'s putting his hope in Allah subhanahu wa ta\'ala. He\'s not putting his hope in like Yusuf alayhi salam being able to sneak out or being able to woo his way out of a situation. He\'s putting his hope in Allah subhanahu wa ta\'ala to be ever watchful of Yusuf alayhi salam and always in power in regards to the situation and bringing him back. So when it comes to Allah subhanahu wa ta\'ala like it\'s important for us especially in Ramadan because we\'re all making this set of du\'as. We\'re making du\'a for things to happen in regards to our worldly life not to lose hope in Him subhanahu wa ta\'ala. And we are making du\'a for forgiveness that Allah azawajal has made haram upon you to lose hope and that is from Him subhanahu wa ta\'ala.
We talked about this that Allah has prescribed mercy on himself. Allah subhanahu wa ta\'ala prescribed it on himself and so it is haram for you to lose hope in Allah subhanahu wa ta\'ala. It is an insult because it\'s not just to read on your own supposed irredeemable sinfulness. it\'s also you putting a limit on Allah subhanahu wa ta\'ala\'s limitless mercy and so only losers lose hope. It\'s what you put your hope in do you put your hope in yourself do you put your hope in Allah no, you put your hope in Allah subhanahu wa ta\'ala and your hoping Allah requires your best effort. Your hope in Allah requires best effort. Of course it becomes delusion when you put your hope in Allah subhanahu wa ta\'ala with your worst effort. So only losers lose hope, may Allah subhanahu wa ta\'ala make us amongst the winners. Allahumma amin. Imam Tom. Talk about the greatest loser of all time. Yes, subhanAllah I mean that\'s a really fascinating way to look at it after bismillah, alhamdulillah, as-salatu was-salam, as-salamu alaykum wa rahmatullahi wa barakatuh. You get in the Surah Al-Hijr one of the things in the earlier part of the Surah is talking about the story of Iblis and one of the you know pro tip for people who read the Quran regularly and something that I try to impress upon my students is to pay real close attention to the stories that Allah tells over and over and over again and the slight differences between the ways in which he tells a story right. So if you\'re going with the story of Musa alayhis-salam it\'s told differently in Surah Ash-Shu\'ara from An-Naml from Al-Qasas right, Allah starts at different points, ends at different points, emphasizes different things and it always has intention behind that obviously it\'s always driving at the overall theme that Allah is trying to impress upon you in that particular chapter. So in Surah Al-Hijr we get one of the accounts or one of the versions of the story of Iblis and one of the things that is emphasized in addition to seeing the doubling down right because Shaytan continues to double down you know after his initial refusal to do the act and then doubles down again and then he swears and he promises that he\'s going to lead Bani Adam astray so he continues to double down and triple down quadruple down on his
decision to remove himself from Allah\'s mercy but there\'s a really interesting thing that\'s not in all of the accounts of the story of Iblis that\'s in Surah Al-Hijr which is sort of an explanation of how evil works and how so in one sense you know Allah talks about the tazyin so you\'ve got the Shaytan he\'s explaining he\'s promising what he\'s going to do he\'s threatening basically what he\'s going to do to Bani Adam and one of the things that he says is that I am going to beautify for them right so the first step that Shaytan does is that he gives you rationale or as one of the Mashayikh said that the Shaytan always gives you a maslaha right is that you can always think about a rationale for why what you\'re doing is not a problem you can always think of something Imam Hassan was to say the first one to use qiyas was Iblis yes well there you go yeah exactly so you know the problem is not having a maslaha there\'s very rarely a situation where there\'s not a single maslaha to do it like that\'s not the calculus that\'s not the equation the equation is how do you pile up all the mafasid on top of that that maslaha how all of the negative consequences all of what it\'s going to happen what it means for you your soul society your relationships to do that particular act so Shaytan gets you to focus in on just that tiny maslaha that if you squint you know you can see how it might make a little bit of sense it might not be that big of a deal now the problem is so that\'s his role in the game what\'s the role that you have is there\'s that part of your nafs that is ready to hear it and that wants to be convinced so it\'s like you know music to your ears so to speak when Shaytan gives you that suggestion so you know what this might not be that bad you know what there\'s there\'s a reason there\'s a justification why you can do that and it\'s not that big of a deal and then your nafs hears it and like all right I got the license I got the green light that I wanted which is why then Allah says in in verse 42 and this is an
amazing ayah inna ibadi laysa laka alayhim sultanun illa man ittaba\'aka minal-ghawin as that the Shaytan does not have any real authority over you okay evil doesn\'t have real power in a sense that it\'s not like it\'s not like gonna like take you over and completely like dominate you rather it can\'t function without your permission and now that has an individual implication because that means like despite all of the whisperings and the suggestions that you get that means you\'re still accountable because you\'re responsible for saying no even if my nafs wants to do it no because I\'ve got my priority straight and I\'ve got my red line straight and I know that this is what is very clear to do and to not do but it also has an implication for society and obviously with everything that\'s happened and in Philistine we see evil on display every day but we also see that evil it it requires our at least complacency and silence in order for it to continue right that there\'s something there where it\'s like we it doesn\'t really have as much power as it seems like that if people are to stand up and people were to draw those clear lines and say no you know you can think of a maslaha well maybe you know maybe we should normalize over here maybe you know there\'s a larger or long game that we\'re playing you know we can we can we can think about a way that it makes sense but the evil requires that sort of ambiguity to have its power in the first place in the second when it\'s stood up to and then the lines are drawn clear and then you refuse then that\'s when evil sort of becomes exposed for what it is no I mean when looking at Shaytan and the reality of Shaytan and its effects and how subhanAllah he can be tricky and I love how you mentioned people will look for a maslaha they\'ll try to find that you know that pinpoint light or darkness within the light of the
maslaha and take that because of their hawa and following the desires and not even realizing it or realizing it upon taking that desire that maslaha and then just going further into it and their hearts could have former it could be something that to follow along Allah like a Louis him to where their hearts could be sealed because they voluntarily follow that which they know is disobedient or they know is a form of compromise of what Allah does not want you to compromise for a reason and he\'s a laden if you take that compromise it could lead to something much worse I mean how many times have we seen somebody take that compromise but then years down the line you see him again and they justify they defend it and then they speak against that haqq I was thinking about Sheikh Nawawi when he was talking about this to the maslaha sometimes is not even like I remember all these articles about how a little bit of red wine is actually beneficial for you it was everywhere and like the last three years of research scientific research have actually proven otherwise right and like it actually was not beneficial for you at all right but I remember article after article would be sent that look they\'re saying a little and we would respond and say Allah subhanahu wa ta\'ala says that there\'s enough that there\'s some benefit to it but it\'s sin is greater than its benefit like we we kind of fell into that I\'ll speak for myself like okay fine maybe there could be some benefit but the absoluteness like the articles used to argue there is benefit you drink a little bit of alcohol it\'s actually good for you it\'s good for your liver good for your heart and now everything is talking about how all of that research was actually false that\'s really funny that you mentioned that because I actually got laughed at by a sheikh in in Medina for he asked like the class rhetorically like what what\'s the manfa\'a you know look at once we\'re covering the ayah and I brought up these things about yeah maybe for the Sahara and stuff like that and he literally laughed he\'s like what are you talking about he\'s like it\'s tijara like that\'s what he said like you only make
money off of that\'s the manfa\'a right that\'s it he\'s like there\'s no he was like couldn\'t believe so sometimes yeah sometimes it shows you know you\'ve got a maybe an echo chamber or everybody\'s saying it and you feel like it\'s true and it\'s not even true yeah it\'s a problem you talk about earlier about medicine and you know companies that with medicine and in ailments and on there\'s the tijara in that in compromising principles in the name of something that is much lesser value or not even no value or virtue in it of itself and that\'s what I really want to have some relation to it\'s a little more general and broad in regards to Allah subhanahu wa ta\'ala and knowing who he is what\'s so beautiful about the reality of Tawhid and the oneness of Allah subhanahu wa ta\'ala in which all of this is couched in what we\'re talking about is how the scholars mentioned that they say the lordship demands or requests worship so they say ar-rububiyyah tastalizim al-uluhiyyah right I say the fact that Allah is the Lord the Creator the Sustainer the Maintainer that is a knowledge that someone has and has obtained starting with their fitra that they believe that there\'s a creator and due to that knowledge it demands and requests from them something what are you going to do about the fact that you know Allah God has created you the faculties that he\'s given you you\'ve learned this in medical school whatever about your I mean physiology you\'ve learned about the process of economics you understand the Islamic system but you realize okay this is something beyond human capabilities and understanding to put it all together in the synchrony and combining that of commerce with the nafs of the human being to a degree to there\'s a level of responsibility in that Allah subhanahu wa ta\'ala in the chapter of An-Nahl roughly in the verses you know 15 to 20 roughly Allah subhanahu wa ta\'ala is just talking about his creation and that\'s what\'s so beautiful about the chapter of An-Nahl if you want to remind any human being about the concept of God and what he has done for us and things that you know that human beings does not have the capability to do Allah subhanahu wa ta\'ala just touches on a couple of verses when he says after we learn min ash-shaytanir-rajim wa sakhkhara lakum
al-layla wan-nahara wash-shamsa wal-qamara wan-nujumu musakhkharatun bi-amrihi inna fi dhalika la-ayatin li-qawmin ya\'qilun Allah subhanahu wa ta\'ala says he is subjugated for you the night and the day and the Sun and the moon and the stars have also been made subservient by his command surely there are signs for this for those who use their reason hence the title of this lesson is being his lordship requests from you loyalty his lordship requests from you loyalty or we can see even say demands from you loyalty and that loyalty is the ultimate loyalty of worshipping him by himself in all aspects of life and Allah subhanahu wa ta\'ala says after that wa ma dhara\'a lakum fil-ardi mukhtalifan alwanuhu inna fi dhalika la-ayatin li-qawmin yadhdhakkarun and there are also signs for those who take heed and the numerous things of various colors that he has created for you on earth I mean subhanAllah don\'t mean to sound corny but I remember one time I was just looking at a salad I said to myself in there a lot of colors in this salad you know it\'s you think about it like especially organic and you taste it in it you know whenever whenever something that is natural doesn\'t taste good no that\'s because you\'ve eaten a lot of processed food straight from the earth especially if it\'s organic from Allah subhanahu wa ta\'ala and bringing you back to your essence by tasting that which Allah subhanahu wa ta\'ala is giving you for your sustenance without it being tampered with it\'s something that one needs to ponder over just looking at creation then Allah subhanahu wa ta\'ala continues on he says wa huwa alladhi sakhkhara al-bahra lita\'kulu minhu lahman tariyyan wa tastakhriju minhu hilyatan talbasunaha he says and he is the one who subjected the sea that you may eat fresh fish from it and bring forth ornaments from it that you can wear wa litabtaghu min fadlihi wa la\'allakum tashkurun he says here and you see ships plowing through their course through it so that you may go forth seeking his bounty and be grateful to him
so all of this Allah subhanahu wa ta\'ala is talking about different elements of his creation different forms of creation and how when you ponder over each form of creation whether it\'s the ship or it\'s the fish whether it\'s from the fish that you take and use as ornaments all from what he has given and you use it in different ways for your own benefit and for your own enjoyment Allah subhanahu wa ta\'ala is saying for those that ponder and think then a couple of verses later after he mentions different forms of his creation he even mentions the famous verse wa in ta\'uddu ni\'mata Allahi la tuhsuha inna Allaha laghafurun rahim that verily if you were to try to count the favors of Allah you would not be able to count them surely Allah is ever forgiving most merciful the verse I want to capitalize on is where Allah subhanahu wa ta\'ala says in verse number 20 where he says walladhina yad\'una min duni Allahi la yakhluquna shay\'an wa hum yukhlaqun those whom they call on besides Allah have created nothing rather they themselves are created it\'s so beautiful because he mentions so many different forms of creation that the human being would say okay yeah I know fish yeah I can\'t create fish okay the mountains I can\'t create that okay that is true there is I can\'t drink from the clean river the sea I can drink from it and I do benefit from what\'s in the sea and use it for myself well subhanAllah there must be a creator but then in reality I can\'t create that so what where does that leave me in my conscious what does that leave me in my my humanness what does that leave me in me as a human being in regards to the one that made all of these things so Allah subhanahu wa ta\'ala says establishing the foundation the ones that call on others in Allah they were created as well then Allah subhanahu wa ta\'ala says amwatun ghayru ahya\'in wa ma yash\'uruna ayyana yub\'athun they are dead not living they do not even know what they will when they will be resurrected Allah is talking about those objects of worship those idols that they worship amwatun ghayru ahya\'in that they\'re not even alive they have no life and what\'s beautiful about one of the names of Allah being
Al-Hayy that he is the ever living all of the attributes of Allah subhanahu wa ta\'ala are ever living as well so when he\'s As-Sami\' and Al-Basir it is not something that is not present at all so when looking at the creation of Allah subhanahu wa ta\'ala the idols that we call on Allah always asks rhetorical questions that your fitrah naturally answers your natural self your natural inclination that yeah this idol cannot hear me cannot see me how can it answer my request the one that created it why am I not calling on him so Allah is giving you this knowledge of that which our fitrah acknowledges and recognizes then he leaves a responsibility by mentioning that those that call on other than Allah they can\'t create anything they are they were created and he uses the majhul the passive verb to show that there is a creator and then he says that they are amwatun ghayru ahya\'in and they do not even know when they will be resurrected so the fact that they are they\'re dead and they\'re not alive and they have no knowledge of the future Allah subhanahu wa ta\'ala when you think the one that created everything does he have knowledge of the future does he have knowledge of past present and future is he able to tell us about the future well in the Quran that is what takes place so again another technique that Allah subhanahu wa ta\'ala uses to remind us of his greatness being that his lordship and the knowledge of his lordship and greatness of creation of sustenance that demands from us something at least to try to know him and then once we know him to try our best to show gratitude through the shariah the deen of Islam that he\'s given us I have to subhanAllah I was thinking shaykh because we were talking about shaytan and there\'s a connection here when Ibrahim alayhi salam was doing da\'wah to his father starts off with if you look at in Surah Maryam I believe verse 41 around that area in Surah Maryam where Ibrahim alayhi salam says ya abati lima ta\'budu ma la yasma\'u wa la yubsiru wa la yughni \'anka shay\'an Oh my father why are you worshipping that which can\'t see you, hear you or hear you, see you
yasma\'u wa la yubsiru wa la yughni \'anka shay\'an and he\'s really not doing anything for you so not only is it incapable of doing anything for itself it\'s not capable of doing anything for you but subhanAllah just at the end of that ya abati la ta\'budi ash-shaytana Oh my father don\'t worship the shaytan inna ash-shaytana kana lir-rahmani \'asiyya the shaytan is ever disobedient to the most merciful so it\'s like wait we weren\'t even talking about the shaytan where did the shaytan come from but the reality is that if you\'re worshipping anything besides Allah you are worshipping shaytan because the shaytan who could not benefit himself I mean at the end of the day he can\'t pull himself out of the fire and he cannot pull himself out of the disobedience of Allah and in his ingratitude he lost the position that Allah gave him in the first place then you\'re worshipping shaytan and Iblis will say to his followers on the Day of Judgment wa qala ash-shaytanu lamma qudiya al-amru inna Allaha wa\'adakum wa\'da al-haqqi wa wa\'adtukum fa\'akhlaftukum wa ma kana liya \'alaykum min sultanin illa an da\'awtukum fastajbtum li Allah made you a promise I made you a promise I couldn\'t do anything for you I never had any power over you It\'s part of the Ittaba\' that was mentioned in the verse One of the linguistics subtleties is that Ittaba\' is something but Ittaba\' is something else So to extensively follow Exactly, it\'s like you resolve to follow So somebody who takes it as a path Ittaba\' They\'ve resolved that this is what they\'re going to do And that\'s maybe filling in the gap that kind of surprises the believer when they read that verse Where did Shaytan come from? It\'s like well, this is you following his path So that\'s exactly where it comes from You\'ve followed it step by step and here you are I gotta ask you something Last few minutes in this regard Something that blew my mind I\'m not going to mention a very popular singer growing up Who was the first open devil worshiper Like devil worshippers
How is that a thing? How do people get to a point where they\'re actually proud of Worshipping the devil? Are we expected to see a rise in people that openly say Yeah, I worship the devil himself Okay, I can see it from two different angles In one angle, a lot of it is a reaction and response To the hegemony of Christian culture That they feel is too finger-wagging And uptight and stuff like that So it\'s almost like Just like back in the day to be an atheist Was a really hard thing Yeah, I\'m an atheist I don\'t believe in anything There\'s a cultural symbolism of what it means You\'re radical, you\'re enlightened You\'re someone who\'s a critical thinker All these sorts of things that come along with it So I see from one perspective People who actually go so far as to say That I worship the devil or whatever They almost take a pleasure in In doing these things that are considered taboos So they understand themselves as breaking these taboos That society has imposed upon people unjustly With no license or reason or things like that They go, you\'re such a prude It\'s like taking that to its logical conclusion So in one sense, it seems like There\'s a scenario in which When society moves past Christianity To a point of just like whatever You would almost expect that to fall a little bit Because in a sense that It\'s like Tai Chi If there\'s nothing pushing back against you There\'s nothing to push back against If you don\'t have a society that\'s deeply religious And speaking through religious idiom and religious symbols Then you wouldn\'t expect As much of a rebellion against that There\'s nothing to rebel against On the other hand As you go through secularism And people become disenchanted And now they\'re removed from any sort of idea Of transcendent living There are people This is where we see the chakras This is where we see the crystals This is where we see manifesting This whole litany
Pun intended Of practices and beliefs That people are just looking to To grab on to In order to fill a void I want to seize on this This is the point actually People taking pride in disobedience People taking pride in rebellion Why? It\'s like the genre of movies now People want to be the villain now Celebrate the villain Allah brings us back to that People that take pride in disobedience There are very few people That actually will take pride In being devil worshippers But a much larger group of people That will take pride in their disobedience Sadly even amongst the Muslims And bringing it back to the beginning That\'s where you are Kind of putting yourself In a hopeless category Unless you repent Which is on the day of judgment You can hope to be forgiven for a sin Except for one That was done openly And with pride So inshallah ta\'ala With that we\'re going to go ahead And conclude We\'ve reached time Sheikh Tom it was a pleasure to have you Jazakum Allah khair And to everyone for tuning in Inshallah ta\'ala Wassalamualaikum warahmatullahi wabarakatuh
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