Why Falsehood Always Contradicts Itself

Our hearts are in a very very sidetracked and cluttered with play and just and they are not taking the Quran and its narrative seriously. Because even if a person were to reject the conclusions that the Quran gives us. It doesn't mean that a person would take the matters that the Quran deals with lightly. The Quran deals with what matters. The most important matters that could that could have any bearing on any human being's life. Why do I exist? Who is my creator? There is a resurrection. What is after death? What is death itself? What is the nature of the soul? These kinds of things that the Quran speaks about. Where did we come from? Where are we going? What awaits us after death? The descriptions of Allah. So this is not something to be taken lightly. This is not this is not something that should be joked about or something that any person who has any respect or reverence for Allah would take in any kind of joking matter. And so, We see that there is a general lack of respect for these topics even if they disagree with the with the conclusions that the Quran draws. The the Quran tells us Allah subhanahu wa ta'ala tells us of his descriptions. Allah subhanahu wa ta'ala tells us of the nature of our existence. Allah subhanahu wa ta'ala tells us of all of these things. These are the most important things to any of us. Tells us our descriptions. Who we are in the scheme of things. This is there's nothing more important than this. Ever. Never. There no topic more important to any human being than this whether they know it or not. And so the fact that antago nist of the prophet would take these topics lightly and would take these topics with with mockery and would make a mockery of the conclusions drawn by the Quran tells us that they don't take these topics very seriously anyways. And this is why we see some very strange conclusions that they come to. For instance, one of their conclusions is, how could be resurrected? How could we be resurrected after we die? This is the question of a person who has not has not taken this matter seriously enough to follow through with the logical steps that would lead to this conclusion. If a person takes creation seriously and honestly acknowledges that Allah subhanahu wa ta'ala created all things from nothing, then, this train of thought must deliver them to a station of belief in, concurrent, existence. Subsequent resurrection But they stopped there because all they cared about was this world. So, we just care about this world and what it has for us. Anything after that, it's not really a big deal. So, they stopped there. Likewise, believe in Allah Subhanahu wa ta'ala. If you truly believe in Allah there's no possible way to believe in any other creators along with Allah. As this chapter will address. And if that's the case, then there's only one creator and this one creator's descriptions must be one, two, three, four, five, you know, all of the descriptions that we have in the Quran and Sunnah. These descriptions were not present with the Arabs, most of them. A lot of them for instance, a good example of this one of the most common names today of all time is the name Abdul Rahman, right? And this is one of the most profound names of Allah, Al Rahman. They acknowledge the name Allah but they did not acknowledge Al Rahman. Why didn't pagan Arabs affirm the name Al Rahman for Allah subhanahu wa ta'ala. The answer is They could not conceptualize anyone with that amount of mercy, not even Allah subhanahu wa ta'ala. So, the name fell into disuse and when we when we research this name, Abdul Rahman, we find or Al Rahman, we find that only two or three instances in all of the Jehiliah. Does anybody have the name? Abdul Rahman. Most people would have the name Abdullah. That was a common name. Abdul Rahman. Almost heard of. Why? Because this name articulates immense unfathomable amounts of mercy and they believe that this was not even a description of Allah subhanahu wa ta'ala himself. Not even he has that much mercy. and so on and so forth. The conclusions that they had arrived at with regards to Allah subhanahu wa ta'ala and his names and attributes and his abilities and so forth. They were not, they were not in line with the rudimentary beliefs that they held. and so The reason for this is that Allah subhanahu wa ta'ala said their hearts are just in constant play, in constant seek of enjoyment. that's it. Constant in constant pursuit of happiness, whatever that is. Right? We have this idea. Going around. It's even written in the Constitution that every man has thee, god-given right to the to freedom and liberty in the pursuit of happiness. What does that even mean? The pursuit of happiness. That's not a very good thing to to pursue all the time. In all cases. If a person is dictated by the pursuit of happiness in making his decisions, a lot of his decisions will be very bad decisions. It would be more correct if it was the pursuit of meaningfulness and in pursuit of meaningfulness, a person may find happiness. Yes. But happiness in itself is a goal. This is not necessarily a good goal. If we all had this goal, we would be very terrible people. We would we would do terrible things in order to secure our own happiness. Rather, we pursue that which is meaningful. Even if it doesn't make us happy. and we relinquish the pursuit of things that are not meaningful even if they may make us happy. This is a yardstick that even many Muslims today have come to misunderstand. and this is where a lot of these ideas come from that we hear people talking about some of these you know some of these a lot of these you know, very airhead kind of self-absorbed celebrities, you know, whatever makes you happy, you know, as long as you're not hurting anyone else and it makes you happy, then, go ahead and do it. I mean, this is a terrible metric system to use in justifying good and evil. Allah subhanahu wa ta'ala said and they whisper to each other those who have disbelieved and are oppressive in their accusations with regards to the prophet is this not merely a man as you all are men? A human being as you all are humans? The answer is yes. But the fact that he is human does not at all does not at all contradict or is not at all mutually exclusive with prophethood. All prophets are are men, are human beings, our prophets. He says, they all say to each other as well, are you allowing yourselves to fall under the spell of magic even though you can clearly see it as such? If they could clearly see it was such, they would not fall under its spell. It was really magic and they have examples of magicians. Magicians, Yanni, the prophet when he was asked in about magicians and soothsayers, he said, they're nothing. Don't worry about them. Don't preoccupy yourself with them. and that is the position that they held in Jehili as well. They were considered you know, more entertainers than anything else and a last resort than anything else. They weren't considered anything serious. Poets were much more renowned than magicians or fortune tellers were. They were considered most of them as being hacks and shams which they are. And they were considered to have lowly lives. and so, being that they have examples of magic and examples of spells and magicians and the the the the limits, the limitations on their abilities, they know very well that this is nothing magic. It says, nothing to do with magic. In any way, while Allah responds to this saying, the prophets all say and including the messenger Muhammad my lord knows what is said in the heavens and in the earth and he is the all hearing, all knowing.

[Silence]

And it does not come to him from Allah. They also claim that he is a poet If we examine these claims here We see that these claims are very contradicting They are describing him with thee. Greatest of intellectual feats, and they are simultaneously describing him with thee. With mental deficiency. If a person goes to sleep and is plagued with nightmares and hallucinations, this articulates mental illness. And if a person is a master poet, this articulates extreme intelligence. How can the both of these be his description. How is that possible? Either a person is mad or a person is sane. They can't be both at the same time. Either a person is intelligent or they are unintelligent. Either they are articulate or they are inarticulate. They can't be both simultaneously to fit, to fit the person's mood. But this is a pattern that we're going to see recurring throughout this debate contradiction contradiction. We see that the Quran contains none. And his antagonist platform and foundation is made of a house of cards, of contradiction. One minute they say this, the next minute they say this, and they don't believe any of this. This is just any way to reject the truth. In any way that I can. Reject the truth with the most, outrageous insult or reject the truth with the most benign of subjects he's just a man you. Nobody said I wasn't. Nobody said the prophet wasn't a man. No one, noone said that he was superhuman. That he is not subject to what humans are subject to. No one said that. That's not a claim that was made. And that is what we refer to in debate as a strawman. What is a strawman? A strawman in debate is when you paint a picture of a non-existent enemy and then you proceed to attack that enemy that doesn't exist, right? So, they'll say for instance, he's just a man. Okay? He's just a man and then they start to come up with all these things about this man and then they start to attack this person that doesn't even exist. If I were to come up with now some kind of outlandish idea of some problem that's going on but it's not really going on. It's just in my mind. And then I start to give a bunch of speeches and talks and lectures about this issue that doesn't exist. What would we consider this? A waste of time at at most. And madness at least. A a waste of time at least. And madness at most. Paranoia. And so this idea that he is just a man is not to respond to anything because nothing more was claimed. He was told many times through the Quran Say, I am merely a man as you all are men. Revelation comes to me. That's the difference. And with revelation comes a number of a number of conditions. A number of criteria a set of criteria that must come with revelation such as honesty and good character and strength of mind and strength of character etcetera. These are all conditions to being a prophet, being a messenger, which we will discuss those conditions inshallah. They say this is something that he sees in his sleep Then, they say, no, it's actually something that he comes up with while he's awake. No, actually, he's a poet. No, actually, he's insane. No, actually, he's very intelligent. Actually, he doesn't know how to read or write. Actually, he does know how to read and write. Which one is it? The prophet never came with these claims. And this is a good way to see through the claims of a person when they start to contradict themselves. An example of this, most people I won't say all but most people that come as charlatans selling snake oil, they start their career, with claiming that they are a saint or claiming that they are a good person or a reviver and then later they'll say, no, I'm actually the Mehdi. No, actually a prophet. No, actually a messenger. No, actually and so on and so forth. Till they reach divinity. It changes. Right? This is not the case of the prophet. It was one statement of truth, I am a messenger from Allah and it stayed that way until he breathed his last breath. It never changed. It never went above that. It never went below that. It was always that. and that is very very very very revealing with regards to the veracity of his message because a person who wants, if we were to discuss now for instance, many people, if you ask them about the prophet they'll say, many people meaning non Muslims the claim is that he was not a prophet. Well, if he wasn't a prophet, why did he claim to be a prophet? Let's about that. Why would a person claim to be a prophet? What is the end game of a person who claims to be a prophet? Obviously, it's to control people, right? That's the whole reason you would, a person would claim falsely to be a prophet or a messenger. They want to control people. Think cult, cult leaders, right? That's a kind of false prophet. even the greatest or we should say loneliest example of a false prophet would be a false messiah that will come at the end of time, the greatest why does he claim to be a prophet? Why does he later claim to be? Later claims to be Allah himself. Why is this? Two, consolidate, control over other people. To be special, to control what people to control what people dislike, to control people's reverence of him. Two, gain worldly funds to get rich We have modern-day examples of this. Have we heard of Scientology before? Scientology. A lot of a lot of Hollywood actors and so forth are scientologists. It's a cult. and it was conceived by a man El Ron Hubbard Now, this man, if we look into his history, we see just a year before he claimed to be a messenger and come up with this new religion, he said to his friends, you know what the best way to become a millionaire is? To pretend you're a prophet and a year later, he came up with Scientology. That's a true story. Why not? Why else would you want to claim to be a prophet and subject yourself to people's ridicule and anger and so if we look at the prophet life, a person who first claims this is his desire, his desire is to gain control over people Would they ever be satisfied? Would they ever be satisfied with just being a prophet? No, it's going to keep the more control they get, the more hungry they're going to get. So, it jumps from a saint to a prophet to the Mehdi to the prophet, to the messenger, to part of divinity, to the son of god, to all these things that people come up with. It doesn't stay in one place. It's it shifts as this person desires more and more power over people but when we look at the prophet life, nothing in his 40 years prior to being a prophet articulates that he was in any way greedy or narcissistic or megalomaniac or anything like this. Nothing would articulate that. and then when he was a prophet, he remained as such for 23 consecutive years. That didn't at all stray or veer from that meaning. So, this articulates to us what consistency. That consistency is only found in the touch of god, in the touch of Allah, subhanahu wa ta'ala. Human beings are are fundamentally inconsistent creatures. Human beings are fundamentally contradicting. Even the most brilliant human beings. Even those who are upon the Quran and Sunnah and scholars, you will find that they will change their opinions, not on fundamental issues, but they will change their opinions of each day as they grow. Sheikh Al Islam Allah wrote a book on Hajj, an entire book and then when he went to Hajj, he came back and erase that book and rewrote it. Because his experience led him to a whole different realm of applying the the rulings on pen and paper that need to be applied to people in that environment. This is the human nature. There's nothing wrong with it. And as long as that change is based on evidence, there's nothing wrong with that. That's the, that's the, that's the sign and the harmon, hallmark a sharp mind that it continues to change with the evidence but to change on fundamental issues, no. That means you didn't learn the proper thing in the first place, right? We will continue this inshallah tomorrow.