Abdullah Oduro – Nightly Reminder 05-11-2024
AI: Summary ©
The speakers discuss the benefits of the Prophet Muhammad's image, connection to the spiritual world, and "will" and "wills" in the spiritual world. They also touch on the importance of the heart and belief in the aftermath of the "will" and "wills" of the heart. The segment ends with a discussion of actions and faith in increasing one's energy and health, and the importance of staying on a certain area.
AI: Summary ©
On the Prophet Muhammad and on his family
and all his companions, the Lord opened my
heart and gave me a command, and I
opened my tongue, and my speech was understood,
O Lord of the worlds.
So we were talking about in the book
Speaking about dhikr, alhamdulillah, we reached the 37th,
the 36th benefit, and it was talking about
how dhikr is nur, and we spoke about
the nur, and how Allah is nur, and
we mentioned the dua of the Prophet, when
he leaves his house, and how to make
basically to make nur in front of him,
on the side of him, in the back
of him, and make all of him nur.
And then Ibn Qayyim spoke about the benefits
of nur, and what it actually is, but
he expounds upon it, and that's what we
will conclude before we move to the 37th
benefit.
So this is the 36th here.
He continues on, and he mentioned the verse
of Allah is the nur of the heavens
and the earth, and mentioning how the nur
is like a niche in the wall, and
there's a lantern in the oil.
He spoke about that, but now he's about
to speak about the connection of the two
different types of nur, which is very important
for us.
So he says here, فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ
بَرَزَ ذَلِكَ النُّورَ وَصَالَ بِإِمَانِهِمْ يَسْعَ بَيْنَ أَيْدِيهِمْ
فِي ظُلْمَةِ الْجِسْرِ حَتَّى يَقْطَعُوهُ And we talked
about that.
Ibn Qayyim says, if it was a day
of judgment, and when that nur is illuminating,
it comes out, وَصَالَ بِإِمَانِهِمْ يَسْعَ بَيْنَ أَيْدِيهِمْ
وَصَالَ بِإِمَانِهِمْ يَسْعَ بَيْنَ أَيْدِيهِمْ And because of
their faith, it illuminates in front of them.
فِي ظُلْمَةِ الْجِسْرِ حَتَّى يَقْطَعُوهُ In the darkness
of the Jisr, of the bridge, until they
cross it.
Who remembers that bridge?
The Sirat.
And what is the Sirat?
The Sirat al-Mustaqim?
What is the Sirat?
Where is this bridge though?
What time frame?
يوم القيامة That there will be a Sirat.
The people will come to a bridge.
It is thinner than a hair follicle and
sharper than a sword.
And there will be thorns on the side
of it.
And then there will be people that will
cross.
And below it is what?
Hellfire.
جهنم So there will be people that will
cross it.
Ibn al-Qayyim is going to talk about
it.
And there will be different types of people.
Some people will move at the speed of
light.
Some people will move like the she-camel.
Some people will move, and he literally says
like, their light will shorten out.
It will come on and come off.
Some people will be drugged and injured through
this bridge.
And all of this is the Noor.
And the Noor is an exaggeration, or it's
an example of their Iman.
That's the Noor.
Ibn al-Qayyim is going to speak about
it.
He says, حتى يقطعوا until they cross it.
وهم فيه على حسب قوته وضعفه في قلوبهم
في الدنيا And he says, this is contingent,
this is contingent upon the strength of their
hearts in this life.
And he says, فليتأمل اللبيب هذه الآية العظيمة
So the intellectual person should ponder over this
great ayah.
فذكر سبحانه وتعالى نوره في السماوات والأرض So
Allah mentions the Noor, the light that is
in the heavens and the earth.
ونوره في قلوب عباده المؤمنين And the Noor
that is in the hearts of the believers.
و النور المعقول المشهود بالبصائر والقلوب الذي استنارت
به البصائر والقلوب And then he said, it
is the...
So the first Noor is the Noor that
is in the hearts of the believers.
And that's the Noor of what?
Iman.
The Noor of Iman.
And then he says, و النور المعقول المشهود
بالبصائر والقلوب الذي استنارت به البصائر والقلوب And
then he says here, And the intelligible light
that is received by insight, That is received
by insight, illuminating the inner visions of the
heart.
So this is the Noor Al-Maqoob, what
we can see with the Basar.
And he says, و القلوب الذي استنارت به
البصائر والقلوب And the قلوب الذي استنارت به
The heart that has illuminated by what is
seen and what is felt from the Basar
و القلوب And the heart itself.
So it's that the illumination of the heart
that gives one to see things as they
are.
The Noor of Iman.
And he's going to expound upon it.
He says, و النور المحسوس المشهود بالبصائر الذي
استنارت به أقطار العالم العلوي والسفلي And then
he says here, It is the Noor Al
-Mahsoos.
This is the physical Noor المشهود بالبصائر That
you see with your own vision الذي استنارت
به أقطار That basically all of the world
is illuminated by it.
Like the sunlight, right?
And he says, فهما نوران عظيمان These are
two different types of light.
أحدهما أعظم من الآخر One of them is
greater than the other.
So the two types of light are what?
The light, the Noor that is in the
heart that gives you insight, intelligible intelligence, spiritual
intelligence if you will.
And then there's the Noor that we see
here.
And he says one is more important than
the other.
Which one is more important?
In the heart or the sunlight?
He says, و كما أنه إذا فقد أحدهما
من مكان أو موضع لم يعش فيه آدمي
ولا غيره He said, كما أنه إذا فقد
أحدهما من مكان أو موضع لم يعش فيه
آدمي ولا غيره The son of Adam would
not be able to live in it.
The son of Adam, human beings, nor other
than any mammalian anything they would not be
able to exist if there was no light.
لأن الحيوان إنما يتكون حيث النور Because the
animals, us included.
يتكون حيث النور ومواضع الظلمة التي لا يشرخ
عليه نور لا يعيش فيها حيوان He's basically
saying that mankind cannot even exist and live
in a place where there is no light.
They would not be able to exist if
there's no light on the earth.
Right?
And he says, ولا يتكون ألبطة They can't
even form a life and exist at all.
فكذلك أمة Now he's going into the second
type of Noor in the heart.
فكذلك أمة فقد منها نور الوحي والإيمان He
said in this same situation, just as we
as human beings and animals and all forms
of existence cannot exist with no light, no
sunlight.
If it was purely dark 24-7, it
can't exist.
He said the same situation is the Noor
of the Wahi.
What is Wahi?
Revelation and Iman.
What is Iman?
Faith.
Belief.
And then he says, وقلب فقد منه هذا
النور ميت ولابد He said a heart that
is totally dead or a heart that is
totally void of this Wahi, of revelation.
Wahi is revelation.
And of faith is a dead heart.
He says, ولابد And he said this without
a doubt.
لا حياة له ألبطة There is no life
in it at all.
كما لا حياة للحيوان في مكان لا نور
فيه You see how he connects it?
He says, just as the animals that there
is no life, if there is no light.
If there is no light, if there is
no light, they would die.
So you see how he makes the connection
with the two different types of Noor.
And then he ends here.
He said, والله سبحانه وتعالى يقرن بين الحياة
والنور Allah makes the comparison and the connection
between life and light.
كما في قوله تعالى أو من كان ميتا
فأحييناه وجعلنا له نورا يمشي به في الناس
كما مثله في الظلمات ليس بخارج منها Allah
mentions the verse in the chapter of Al
-An'am, the cattle in chapter number one,
verse number 122.
He says, is not the one that was
dead and that we have given him life
and we've given him life and we have
made for him the Noor that he walks
it.
He walks with that Noor between mankind.
Is he similar to the one that is
like him in volumat, in darkness that will
not even exit from that?
He said, they're totally different.
Basically, it's a rhetorical question to show that
they're totally different.
One has the light that Allah has given
him light of faith, of guidance, and the
other one does not have the light of
faith, of guidance.
As well as Allah statement, Allah
says in the chapter of Surah, verse number
52.
He says, and just as we have given
you the Rooh, we have given you the
Rooh from our situation.
Some scholars say the Rooh here is the
Rooh of the Wahi, of Iman.
He says, you didn't know what the book
was.
You didn't know what Iman was, but we
made it a light that we guide with
it, whoever we will from our servants.
So we have made it, we have made
the Wahi, a light.
Again, this is a proof.
And remember that I mentioned to you, the
Ibn Qayyim, and you'll find this of scholars,
whenever they mention a statement or something, especially
of the unseen, they always come with what?
This is very important.
They always come with the proof, whether it's
from the Quran or Sunnah, especially in issues
of the unseen.
Right?
So he brings this proof to show that
there's the two types of light, and then
he brings it from the proof from the
Quran.
And he said, what
is meant?
What is it?
The goal here is that Zikr illuminates the
heart, illuminates the face, illuminates the body.
And this is the Noor of the servant
in this life, and in the Barzakh.
What's the Barzakh?
Right.
The life after the death, are there some
people in Barzakh now?
Yes.
Yes, exactly.
Until the day of judgment, then everyone, يوم
يقوم الناس لرب العالمين The mankind will stand
for Allah SWT.
وفي يوم القيامة And in the day of
judgment, in the day of judgment, because the
day of judgment was the proof of what?
The Sirat.
Right?
That will be darkness and the illumination of
light because of their Iman.
This is so important, brothers and sisters, we'll
conclude here, but this is important.
When Ibn Qayyim is talking about this Noor,
and Allah SWT is talking about this Noor,
it's very interesting.
You'll find that in the Quran, Allah SWT
will give comparisons to that which is محسوس
To that which is معقول Like that which
is, you can see in touch with your
senses, and he will use this as an
example to explain a concept of faith.
Right?
So when he talks about the Munafiqun, the
hypocrites in the chapter of Baqarah, what does
he say?
مَثَلُهُ كَمَثَلَ ذِذِي سْتَوْقَدَ نَارًا فَلَمَا أَضَاءَتْ مَا
حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ لَسَ بِنَارِهِمْ Allah talks
about the Munafiqun, He says, مَثَلُهُ كَمَثَلَ ذِذِي
سْتَوْقَدَ نَارًا An example of him is like
the one that kindles a fire.
فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ When it is lit,
that's what's around him, ذَهَبَ اللَّهُ بِنُورِهِمْ Allah
takes away his light, not the fire.
Right?
Because some scholars say the اشتعال or the
heat of Kufr and disbelief is present in
him, but the Noor, the light that will
guide him, Allah takes it away.
And then he even says after that, what
does he describe them as?
سُمُّن بُكْمُن عُمْيٌ فَهُمْ لَيَرْجِونَ SubhanAllah, Allah protect
us.
He says that they are deaf, dumb and
blind and they will not return.
Right?
So to show that deaf, dumb and blind,
there's this darkness that is enveloped over them
because they made the choice to be what?
To reject the Noor.
The Noor came to them and they rejected
it.
This is so important because Ibn al-Qayyim,
this is a summary, but he expounds upon
it, especially with the Fitrah.
When he says that the Fitrah, and the
Fitrah is the natural inclination that we all
have.
We all know what's good, we all know
what's bad initially.
He says that the Noor and the Wahi
is what we have generally, but it has
to be aligned and refined and energized by
the Wahi.
And it's very interesting how he says that
the Noor of revelation, which is Wahi, and
the Noor of Iman.
Right?
Because that which charges the Iman is the
what?
The revelation.
When you read the Quran, does that not
increase your Iman?
When you follow the...
This is important as well.
The more you practice the religion with Ikhlas,
the more it increases your what?
And we forget this.
Sometimes it is just a task.
We do it.
But we don't realize the fact that we
left our houses and came to the Masjid
to pray, and then we're going right back
home.
This increases your Iman.
And what's so beautiful is that it took
Iman to get here.
And then when you leave, your Iman is
increased with one condition, that you had what?
Sincerity.
Ikhlas.
Ikhlas.
That's what connects the physical actions, the physical
to the spiritual.
That Ikhlas.
And that's why it is so important to
have sincerity in what you do.
Ikhlas for the sake of Allah.
Because the more you do that, Ibn Rajab
talks about this in depth.
The more you do an action, it increases
your Iman.
And that Iman pushes you to do another
action, which increases your Iman.
And that increases your doing action.
And remember, doing an action and also avoiding
a what?
Avoiding a bad deed is a good deed.
Right?
So all of these things increase your Iman.
And the only way we would know what
Iman is, and what faith is, from the
Wahi.
You see, so the more you get acquainted
with the revelation, meaning the Quran, and meaning
the Sunnah of the Prophet ﷺ, this is
what increases the faith.
And so when we hear, this is Halal,
this is Haram, and it comes from an
authentic Hadith or the statement of the Prophet
ﷺ, that is Wahi.
Or the manifestation of Wahi.
So the more we follow that, that increases
our Iman.
The more we reject it, and this is,
when you look at it from this paradigm,
the aspect of Nur and Wahi, because it's
Mahsus.
Right now, if the lights were off, the
electricity went out.
I don't know, what is this, some of
these movies where, it's like, I don't know,
there's one where I remember, it was a
long time ago, it was like there was
a, everyone was deceased, and it was just
darkness outside, and there was only a couple
of people that lived on the earth.
Right?
There's no sunlight, it's all darkness.
How are you going to live?
The only thing that will allow you to
see what's in front of you is Nur.
And metaphorically, when we look at our Deen,
Islam, the guidance, there may be someone that
is healthy, that has, you know, even has
good manners.
Right?
But they totally disbelieve in Allah and His
Messenger.
Totally disbelieve and don't acknowledge the Wahi, may
even make fun and ridicule the Wahi.
That's Zulmat.
There's no Nur there.
So where's the guidance?
Right?
And that's a very important distinction to make
in an area, and Ibrahim talks about this
later, in an area where there is this
vuln everywhere.
Vuln everywhere.
And this is, I'm going to end here,
and it's the side point that our brother,
MashaAllah, he goes on Jama'at al-Tabliq,
he's one of my real, real close friends.
SubhanAllah, I was talking to him the other
day.
And he lives like numerous places, but he
goes, you know, I'm familiar with Jama'at
al-Tabliq, right?
They travel to give Dawa.
They travel to give Dawa, MashaAllah, around the
world, MashaAllah.
So he goes there, and he said, I've
been to places where I've seen people on
the border of certain countries, and they live
off the land.
And he said this to me.
And so he said, he said, whenever they
hear about the West, they want no part
of it.
They want nothing to do with it.
Because of the fitna that they see, what
is going on, the darkness that they see
it.
They would rather be out by themselves, living
off the land.
SubhanAllah.
That's interesting, to say the least, right?
They don't want to be anywhere near to
where there's a lot, not saying that it's
haram for all of us to be there.
I'm not saying that, right?
But the conversation was around that.
Because there was a ruling, and I won't
go too much into it, of coming to
an area to where there is predominantly disbelief.
And the scholars mentioned, what are the reasons
of permissibility for coming to the area where
there's predominant disbelief?
Which is a whole other conversation, right?
Because you may not see it when you
come, but you'll see it in your grandkids.
And then you have certain questions.
So that's another issue.
But he was saying how, subhanAllah, how there
are people because of the zulm that is
muntashir, that is spread, that is everywhere.
The nur, it's very important for the Muslim
to know the nur, to hold on to
that nur, and allow that nur to affect
him to where when he's amongst the zulmat,
he's able to see.
Because I'm talking about spiritually, not that spiritual
illumination and intelligible, that spiritual nur that will
guide him.
Because if not, he'll fall on the default
of society.
And that's what the Prophet ﷺ said in
the beautiful hadith, كل مولود يولد على الفطرة
that everyone is born upon the fitrah.
فأبواه يهويدانه or ينصرانه or يمجسانه.
And it is his father and mother that
will make him Jew, Christian or Zoroastrian.
Scholars use this hadith to talk about nature
and what?
Nurture.
The fitrah is the nature, but then the
nurture is the abuwan.
And very interesting, and I promise I'll conclude
here.
He uses two parents because those are the
ones that will have the biggest and most,
the strongest influence on you when you're younger,
when you grow up, to know what life
is about.
So society, if we were to extend it
out, society will have that influence on you
if you do not have the nur and
stick to that nur, inshallah ta'ala.
So may Allah subhanahu wa ta'ala make
us of those that are munawwareen.
May Allah subhanahu wa ta'ala make us
of those that are inhabitants of the nur.
May Allah subhanahu wa ta'ala allow this
nur to make us of those that continue
to stay upon it and be of those
that follow to the best of our ability.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنُ وَفِي الْآخِرِ وَتَعَسِنُ
وَقِنَا عَدَابِ النَّارِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنُ
وَفِي الْآخِرِ وَتَعَسِنُ وَقِنَا عَدَابِ
النَّارِ