Will the Quran Testify For or Against You?

You didn't even know.

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Alhamdulillah.

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Continuing.

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In the chapter of patience of offered by authored by Will we the 25th narration the first narration of the chapter 25th of the book he mentions the narration of Malik Ali well-known narration. It's an narration that has many subjects and it's considered fundamental in each chapter and in each subject that it touches upon. He the prophet sallall.aii Wasallam says in the final two sentences of the narration and the Quran is either an argument for you or against you. Here we have a method of speaking in which the prophet sallall.aii Wasallam uses the word or the pronoun you without intending necessarily the listener, the one who is being spoken to. He says you, not necessarily the one that he's speaking to particularly, but the hypothetical and also the that this rule applies to every person who is fit to be hearing these words. Now in this statement he tells us that the Quran is an argument for you or against you. This is not specific to Abu Mus. This is general to any person. Every human being who fits the criteria to be held accountable for his actions. Every human being who fits the criteria of being accountable for his or her actions. What is that criteria? that a person be of age, the age of puberty, pub age, and that the person be sane, meaning that they are able to hold a coherent intention and that this person has heard of the Quran. But the narration could actually be even more general than that. When we say has heard of the Quran, Allah subhanahu wa ta'ala tells the prophet Sam in that this Quran has been sent to me, sent down upon me in order that I can warn you all with it and anyone whom whom this Quran reaches in one of the explanations of this verse. Anyone whom this Quran reaches, do they have to have heard of all of the Quran, every verse, in order for it to be a an argument for them or against them? No, of course not. Anyone who has heard of the prophet Muhammad sallall.aii alaihi wasallam has heard of Islam, has heard of the Quran, then this person also has a responsibility to investigate why it is he or she exists. Often times we start to kind of start to imagine that the people are owed general people the general masses of humanity are owed to be spoonfed every little thing. This is not correct. human beings. Every single human being who fits this criteria has a responsibility to ask the question, why do I exist? And a responsibility to do his or her best to come to a conclusion and find an answer to that question. It is not sufficient for a person to say, well, you know, I'm just going on through my life and I don't know, it's unclear why we're here or who created us, but I'm too busy to really, you know, look into that and who am I anyways? I'm not a philosopher or a scholar or anything that. So live and let live, you know, I just do my best and right that's not enough. It's not especially for a creature that has been given such intelligence and endowed with free will and endowed with so many faculties by which to investigate to ask the right questions and to come to conclusions to these questions. Allah subhanahu wa ta'ala said He says, "Subhan, have we not given the human being two eyes, two lips and a tongue and guided him to the concept of the two paths?" What is the concept of the two paths? This is speaking about the fra the fra that a person has in his heart. The two paths the path of right and the path of wrong. This is right and this is wrong. This is this is respectable. This is this is not this is correct. This is incorrect. This is honorable. This is dishonorable. Every human being a person has this innately in himself. They have an intrinsic sense of good and bad. It might be very very you know broad. It's not it's not detailed. That's what the Quran and Sunnah are for. But it is a broad broad strokes of intrinsic morality, right and wrong. Every human being immediately as soon as they are born, as long as they are sane, as long as they can understand, little little children, as soon as they can speak or even before they're even able to form words, before they're even able to express in intelligent speech, they have a physiological response to lying and deception and treachery, a physiological response. When they when a little baby tells a lie, immediately heart rate goes up. They know it's wrong. This is wrong. This is not right. Where does this come from?

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And so this is the that Allah subhanahu wa ta'ala has created the human being upon. When a person is going through his life, no matter how wealthy he is or how poor he is, how busy he is or how much free time he has, they hear about Muhammad sallall.aii wasallam. They see especially in this time day and age that onethird of the earth's population follows this man and recites this book has access to the Quran at every turn. If if you were to try to go through your life anywhere on earth that is a civilized society and make it your business to avoid coming into contact with the Quran, you would be hardressed to do so. It's everywhere. And then the person decides this isn't worth my time. Right? That's a decision that a person makes that will be held to account for that decision. A person has a responsibility to investigate and to ask questions. And often times we imagine that when a person, you know, they're too busy or whatever it is to investigate and to ask questions about who the prophet sallallah.aii alaihi wasallam was or what the Quran is or what the Muslims are, what Islam is that, you know, it just never occurred to them. That's not true. Every single person in this room right now, every person that you've ever met has had instances in his life where he is either on the brink of death, thinks they're going to die in a situation where they are fearing for their life. And at that moment they promised to be better and they promised to seek answers. Every single person here and every person you've ever met has made that agreement with Allah when hard times come. However, the human being by nature is usually a treacherous creature by nature. Few people will fulfill and follow through with such a promise with such a vow. So the point here is that the pro the prophet sallall.aii Wasam tells us here that once a person has heard of the Quran, once a person has been given broad honest representation of the Quran, albeit small, albeit brief, it is not so incredibly distorted the image they're given of Islam so incredibly ly distorted so as anyone in his right mind would reject it then this person has a relationship with the Quran. Now it is either an argument for you or against you and this is one more point that we will take from the narration before we end and that is the issue of comparison. We often compare ourselves to other people either to make ourselves feel better or to excuse our behavior that we know is inexcusable. So we will say for instance to ourselves, well you know I'm not as bad as this person over here. I'm not as bad as that person. at least I'm better than this person seemingly or a person justifies his foul actions because of the actions of another say well this person was bad to me so I'm bad to them this person abused me so I abuse others etc no one is going to be judged based on other people We will be judged based on the Quran. On the day of judgment, every one of us will be compared to the standards of the Quran. What we knew of it, what we could have known of it, and what we did with that knowledge. This is what we will be compared to. we won't be compared to the lowest amongst us or the weakest in faith amongst us. And so the scholars of Islam, they tell us when a person seeks to compare himself in the dunya, he compares himself to the most unfortunate. So he can always be grateful. But when he wishes to compare himself in issues of of religion and dean, he compares himself to the best. He doesn't say I wish I had more so and so has more. That's not it. Rather they say alhamdulillah I have more than so and so. And in the they say I should be so and so of the companions of the of the scholars of Islam of the best of people. One should not compare himself to the weakest in faith and say well I'm at least better than that. forham.

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I.