Abdur Rahman ibn Yusuf Mangera – Essentials of Islamic Spirituality- Rights and Benefits of a Shaykh

Abdur Rahman ibn Yusuf Mangera
Share Page

AI: Summary ©

The speakers discuss the importance of shaping dreams to align with Shaykh's values and avoiding overwhelming feelings. They stress the need for consistency in actions, honesty, and showing support. The speakers also stress the importance of showing actual behavior and learning from others, especially those who are not as confident.

AI: Summary ©

00:00:09 --> 00:00:10
			In the name of Allah, the Most Gracious,
		
00:00:10 --> 00:00:11
			the Most Merciful.
		
00:00:11 --> 00:00:12
			All praise is due to Allah, and peace
		
00:00:12 --> 00:00:14
			and blessings be upon the Messenger of Allah,
		
00:00:14 --> 00:00:14
			Muhammad.
		
00:00:16 --> 00:00:19
			And to the early and the general, and
		
00:00:19 --> 00:00:20
			to the later.
		
00:00:20 --> 00:00:25
			So we continue our reading of this.
		
00:00:26 --> 00:00:28
			Are we on the benefits of companionship of
		
00:00:28 --> 00:00:29
			the qualified Shaykh?
		
00:00:32 --> 00:00:33
			I think that's where we are.
		
00:00:35 --> 00:00:38
			So he's going to discuss what are supposed
		
00:00:38 --> 00:00:40
			to be the benefits of being in the
		
00:00:40 --> 00:00:40
			company.
		
00:00:40 --> 00:00:42
			We talked about what a qualified Shaykh is.
		
00:00:43 --> 00:00:45
			Now, what is in there for the murid,
		
00:00:45 --> 00:00:48
			for the disciple, for the student?
		
00:00:49 --> 00:00:51
			The benefits of association with a qualified Shaykh
		
00:00:51 --> 00:00:52
			are manifold.
		
00:00:53 --> 00:00:55
			Among such benefits are that the noble and
		
00:00:55 --> 00:00:58
			lofty qualities of the Shaykh slowly pass on
		
00:00:58 --> 00:00:59
			to the disciple.
		
00:00:59 --> 00:01:04
			Even if the disciple is not totally reformed,
		
00:01:04 --> 00:01:06
			he will have gained the ability to discern
		
00:01:06 --> 00:01:07
			and recognize his faults.
		
00:01:09 --> 00:01:14
			So he's saying that the lofty qualities of
		
00:01:14 --> 00:01:17
			the Shaykh should slowly pass on to the
		
00:01:17 --> 00:01:17
			disciple.
		
00:01:18 --> 00:01:23
			I mean, that's just normal companionship of anybody.
		
00:01:23 --> 00:01:26
			You stay in companionship with somebody, a powerful
		
00:01:26 --> 00:01:29
			one will pass on his qualities to the
		
00:01:29 --> 00:01:33
			other, because that's just the way humans benefit
		
00:01:33 --> 00:01:34
			from one another.
		
00:01:34 --> 00:01:35
			In fact, the way Imam Ghazali explains it,
		
00:01:36 --> 00:01:40
			he says, you will, without realizing, you will
		
00:01:40 --> 00:01:44
			actually steal behavior from the person you're close
		
00:01:44 --> 00:01:45
			to.
		
00:01:45 --> 00:01:47
			It will come into you without you even
		
00:01:47 --> 00:01:47
			realizing.
		
00:01:48 --> 00:01:50
			That scene, you know, you get this nisbah.
		
00:01:51 --> 00:01:53
			It's just that humans are very muqallid.
		
00:01:53 --> 00:01:55
			Humans are muqallid by nature.
		
00:01:56 --> 00:01:58
			Most humans are anyway, right?
		
00:01:59 --> 00:02:02
			So then he says, OK, even if the
		
00:02:02 --> 00:02:05
			disciple is not totally reformed, he will have
		
00:02:05 --> 00:02:07
			gained the ability to discern and recognize his
		
00:02:07 --> 00:02:07
			faults.
		
00:02:09 --> 00:02:10
			At least that much, inshallah.
		
00:02:10 --> 00:02:12
			The disciple follows the Shaykh in character and
		
00:02:12 --> 00:02:15
			habit, attainment of joy and pleasure in remembrance
		
00:02:15 --> 00:02:20
			and worship, enhancements of courage and obtaining clarification
		
00:02:20 --> 00:02:22
			and contentment from the Shaykh in the event
		
00:02:22 --> 00:02:26
			of spiritual conditions that may overcome the disciple.
		
00:02:26 --> 00:02:29
			You're obviously not going to follow a Shaykh
		
00:02:29 --> 00:02:30
			who's scared of doing zikr.
		
00:02:31 --> 00:02:32
			Why would you do that?
		
00:02:33 --> 00:02:36
			Why would you make somebody obviously going to
		
00:02:36 --> 00:02:39
			follow somebody who you think is onto it
		
00:02:39 --> 00:02:41
			so that you can try to emulate that
		
00:02:41 --> 00:02:43
			same path and follow the same way?
		
00:02:44 --> 00:02:48
			The disciple will discern his own spiritual conditions,
		
00:02:48 --> 00:02:51
			which becomes manifest in the talks of the
		
00:02:51 --> 00:02:51
			Shaykh.
		
00:02:51 --> 00:02:53
			Such talks being the essence of the matter.
		
00:02:55 --> 00:02:57
			A lot of people want just personal time
		
00:02:57 --> 00:02:57
			with the Shaykh.
		
00:02:58 --> 00:02:59
			And that's very, very difficult.
		
00:02:59 --> 00:03:02
			Even those Shaykhs who start giving a lot
		
00:03:02 --> 00:03:04
			of personal time eventually get burnt out.
		
00:03:05 --> 00:03:06
			Or they have to then get, or then
		
00:03:06 --> 00:03:10
			it just provides, sorry, creates an environment of
		
00:03:10 --> 00:03:14
			competition and exclusivism and things like that.
		
00:03:16 --> 00:03:19
			So, the main, not to say that you
		
00:03:19 --> 00:03:20
			can't have private conversation.
		
00:03:20 --> 00:03:24
			There's always been private morasalah, private consultations.
		
00:03:25 --> 00:03:29
			But what should be a useful way, unless
		
00:03:29 --> 00:03:30
			it's just a very small group, then it's
		
00:03:30 --> 00:03:32
			okay and they're just not expanding at all.
		
00:03:33 --> 00:03:34
			Is that once you expand, it's very difficult
		
00:03:34 --> 00:03:39
			to keep everybody consulted as such, right, if
		
00:03:39 --> 00:03:40
			you can use that term.
		
00:03:40 --> 00:03:42
			So, the idea is that the Shaykh should
		
00:03:42 --> 00:03:46
			receive correspondence about issues that people are facing.
		
00:03:46 --> 00:03:49
			And then he basically brings that up in
		
00:03:49 --> 00:03:53
			the gatherings so that everybody, anonymously obviously, in
		
00:03:53 --> 00:03:55
			the gatherings, so everybody benefits.
		
00:03:56 --> 00:03:58
			That's how generally it was the case.
		
00:03:58 --> 00:03:59
			That's how it used to be the case,
		
00:03:59 --> 00:04:03
			aside from personal matters where you can definitely,
		
00:04:03 --> 00:04:04
			if you've got the time.
		
00:04:04 --> 00:04:06
			A lot of people, they just switch off
		
00:04:06 --> 00:04:09
			a Shaykh because, and some Shaykhs actually do
		
00:04:09 --> 00:04:13
			get so big and so frequented by different
		
00:04:13 --> 00:04:17
			people that they don't have the ability to,
		
00:04:18 --> 00:04:19
			and then they have to pick and choose.
		
00:04:19 --> 00:04:21
			And then that gets very complicated and then
		
00:04:21 --> 00:04:22
			people feel left out.
		
00:04:23 --> 00:04:28
			So that's why it gets complicated.
		
00:04:30 --> 00:04:33
			Some Shaykhs, what they do is they'll get
		
00:04:33 --> 00:04:36
			you to consult one of their main, some
		
00:04:36 --> 00:04:39
			systems have what they call Muqaddams.
		
00:04:40 --> 00:04:43
			In some systems they call them Khalifas, so
		
00:04:43 --> 00:04:43
			it could be whatever.
		
00:04:43 --> 00:04:46
			So, for example, the Shahadahis, they have the
		
00:04:46 --> 00:04:48
			Muqaddam, so in each area they might have
		
00:04:48 --> 00:04:50
			a Muqaddam, so people from the area go
		
00:04:50 --> 00:04:53
			to the Muqaddam, the one who's been pushed
		
00:04:53 --> 00:04:57
			forward, the one who's been presented to others
		
00:04:57 --> 00:04:59
			or made to stand in place of.
		
00:05:00 --> 00:05:01
			That's what it is.
		
00:05:02 --> 00:05:04
			And likewise, the Khalifas, it just depends on
		
00:05:04 --> 00:05:05
			the Shaykh once.
		
00:05:05 --> 00:05:07
			Sometimes the Shaykh will say, go to a
		
00:05:07 --> 00:05:09
			Khalifa and another says, no, because you're not
		
00:05:09 --> 00:05:11
			going to get along there or it's going
		
00:05:11 --> 00:05:13
			to not be the right way that I
		
00:05:13 --> 00:05:14
			will need to progress.
		
00:05:14 --> 00:05:15
			It just depends.
		
00:05:16 --> 00:05:17
			There's no hard and fast rule about any
		
00:05:17 --> 00:05:18
			of this.
		
00:05:20 --> 00:05:22
			The disciple will discern his own spiritual conditions
		
00:05:22 --> 00:05:24
			which become manifest in the talks of the
		
00:05:24 --> 00:05:24
			Shaykh.
		
00:05:25 --> 00:05:27
			You're supposed to listen carefully and then reflect
		
00:05:27 --> 00:05:30
			over the talks, such talks being the essence
		
00:05:30 --> 00:05:31
			of the matter.
		
00:05:31 --> 00:05:33
			He will increase in the desire to perform
		
00:05:33 --> 00:05:34
			virtuous deeds.
		
00:05:34 --> 00:05:38
			The disciple's ability in this path becomes manifest
		
00:05:38 --> 00:05:39
			to the Shaykh.
		
00:05:40 --> 00:05:42
			You can tell when somebody, because from what
		
00:05:42 --> 00:05:46
			they're saying, you can tell if somebody is
		
00:05:46 --> 00:05:48
			improving or not, as long as they're honest
		
00:05:48 --> 00:05:49
			with themselves, not making stuff up or not
		
00:05:49 --> 00:05:50
			hiding stuff.
		
00:05:51 --> 00:05:52
			That's what it is.
		
00:05:52 --> 00:05:54
			You have to be honest for this to
		
00:05:54 --> 00:05:54
			benefit.
		
00:05:55 --> 00:05:56
			At the end of the day, it's guidance.
		
00:05:57 --> 00:06:00
			It's just instrumental guidance and inspiration.
		
00:06:00 --> 00:06:01
			That's what they're providing.
		
00:06:03 --> 00:06:05
			The disciple's ability in this path becomes manifest.
		
00:06:06 --> 00:06:08
			Love for Allah should increase, so the swift
		
00:06:08 --> 00:06:10
			attainment of cures for spiritual ailments.
		
00:06:11 --> 00:06:14
			He obtains the prayers, the duas of the
		
00:06:14 --> 00:06:14
			Shaykh as well.
		
00:06:15 --> 00:06:17
			His doubts and uncertainty should be eliminated as
		
00:06:17 --> 00:06:19
			a result of the light emanating from the
		
00:06:19 --> 00:06:20
			heart of the Shaykh.
		
00:06:20 --> 00:06:24
			This is the tawajuh that they speak about.
		
00:06:25 --> 00:06:28
			This light has its effects on the disciple.
		
00:06:29 --> 00:06:32
			Spiritual darkness is dispelled by this light.
		
00:06:33 --> 00:06:36
			The reality of all things should become manifest.
		
00:06:36 --> 00:06:39
			There are degrees regarding the efficacy of this
		
00:06:39 --> 00:06:41
			light, obviously, depending on the disposition of the
		
00:06:41 --> 00:06:42
			seeker.
		
00:06:42 --> 00:06:43
			So it works both ways.
		
00:06:44 --> 00:06:45
			Shaykh could be very powerful, but the seeker
		
00:06:45 --> 00:06:47
			is weak.
		
00:06:47 --> 00:06:48
			He doesn't get much out of it because
		
00:06:48 --> 00:06:51
			he's not able to download as much.
		
00:06:52 --> 00:06:53
			It's up to you to download.
		
00:06:54 --> 00:06:55
			If the Shaykh doesn't have much to give,
		
00:06:55 --> 00:06:56
			then you try to download more, and you
		
00:06:56 --> 00:06:57
			can't.
		
00:06:57 --> 00:07:00
			Maybe Allah will give you that download on
		
00:07:00 --> 00:07:01
			the side if you're true and sincere.
		
00:07:02 --> 00:07:05
			The light has its effect on the disciple.
		
00:07:05 --> 00:07:07
			Spiritual darkness is dispelled by this light.
		
00:07:07 --> 00:07:08
			The reality of all things becomes...
		
00:07:08 --> 00:07:08
			Sorry.
		
00:07:08 --> 00:07:10
			There are degrees regarding the efficacy of this
		
00:07:10 --> 00:07:12
			light, depending on the disposition of the seeker.
		
00:07:13 --> 00:07:15
			One of high and noble disposition can attain
		
00:07:15 --> 00:07:18
			the full beneficial effect of the light by
		
00:07:18 --> 00:07:20
			merely looking at such an accomplished Shaykh.
		
00:07:21 --> 00:07:24
			I guess you're not going to believe until
		
00:07:24 --> 00:07:25
			you actually experience that.
		
00:07:25 --> 00:07:26
			It's just like, how do you do that?
		
00:07:27 --> 00:07:31
			In such cases, the seekers attain spiritual progress
		
00:07:31 --> 00:07:33
			and ranks without even physical association with the
		
00:07:33 --> 00:07:34
			Shaykh in some cases.
		
00:07:34 --> 00:07:35
			Just don't expect that to happen to you
		
00:07:35 --> 00:07:40
			unless Allah has decided that for you.
		
00:07:40 --> 00:07:44
			Speaking to one Shaykh, he's got mureeds in
		
00:07:44 --> 00:07:45
			a certain town in Pakistan.
		
00:07:46 --> 00:07:48
			He's got a number of them, but then
		
00:07:48 --> 00:07:50
			he's got mureeds from a certain family which
		
00:07:50 --> 00:07:53
			are Sayyids.
		
00:07:55 --> 00:07:58
			He said they're just instantly kindled.
		
00:07:58 --> 00:08:00
			You can just tell that their stories or
		
00:08:00 --> 00:08:02
			their feedback of what happens when they start
		
00:08:02 --> 00:08:05
			doing dhikr and so on, they're just instantly
		
00:08:05 --> 00:08:05
			kindled.
		
00:08:07 --> 00:08:10
			The family of the Prophet ï·º definitely, from
		
00:08:10 --> 00:08:15
			my observation and close interaction, they have ajib
		
00:08:15 --> 00:08:18
			qualities if they allow them to be manifest.
		
00:08:19 --> 00:08:20
			Because they've got that blood.
		
00:08:21 --> 00:08:23
			But unfortunately, a lot of them, they're messed
		
00:08:23 --> 00:08:23
			up.
		
00:08:24 --> 00:08:26
			Not a lot of them, but some of
		
00:08:26 --> 00:08:27
			them are messed up.
		
00:08:27 --> 00:08:29
			But if they turn to the right, subhanAllah,
		
00:08:29 --> 00:08:31
			they can get kindled very fast into the
		
00:08:31 --> 00:08:32
			light of Iman.
		
00:08:33 --> 00:08:36
			That doesn't mean that you have a disadvantage.
		
00:08:37 --> 00:08:38
			They've just got an advantage.
		
00:08:39 --> 00:08:41
			Everybody else is normal, I guess, because that's
		
00:08:41 --> 00:08:42
			special.
		
00:08:42 --> 00:08:43
			What are you going to complain about?
		
00:08:43 --> 00:08:45
			No, you don't because Allah's path is open.
		
00:08:49 --> 00:08:51
			So for example, one of the things that
		
00:08:51 --> 00:08:53
			I've seen in the family of the Prophet
		
00:08:53 --> 00:08:54
			ï·º is generosity.
		
00:08:56 --> 00:08:59
			I've not met all of them, obviously.
		
00:08:59 --> 00:09:02
			But the many that I've come with and
		
00:09:02 --> 00:09:04
			had close interaction with, they've got generosity.
		
00:09:04 --> 00:09:05
			That's a quality.
		
00:09:05 --> 00:09:08
			The Prophet ï·º is supposed to be jawad,
		
00:09:08 --> 00:09:10
			extremely generous.
		
00:09:11 --> 00:09:12
			So I've seen that definitely is one of
		
00:09:12 --> 00:09:13
			them.
		
00:09:13 --> 00:09:16
			And the other one is that they, mashaAllah,
		
00:09:16 --> 00:09:18
			they're able to come close to Allah very
		
00:09:18 --> 00:09:20
			easily.
		
00:09:22 --> 00:09:25
			Okay, the next one he talks about is
		
00:09:25 --> 00:09:26
			rights of the Shaykh.
		
00:09:27 --> 00:09:28
			We'll start this one.
		
00:09:28 --> 00:09:29
			We'll read a bit of it.
		
00:09:29 --> 00:09:31
			The seeker should believe that he will attain
		
00:09:31 --> 00:09:33
			his goal through the agency of a Shaykh.
		
00:09:34 --> 00:09:35
			You need that philosophy.
		
00:09:36 --> 00:09:37
			You need that approach.
		
00:09:37 --> 00:09:39
			Because if you think, oh, I'm not sure
		
00:09:39 --> 00:09:40
			if I'm going to get anything or not
		
00:09:40 --> 00:09:43
			from here, then you've already stunted your growth
		
00:09:43 --> 00:09:44
			to a certain degree.
		
00:09:44 --> 00:09:48
			If the seeker turns his attention elsewhere, i
		
00:09:48 --> 00:09:50
			.e. towards another Shaykh, while he remains a
		
00:09:50 --> 00:09:54
			disciple of one Shaykh, he'll be deprived of
		
00:09:54 --> 00:09:56
			the spiritual grace and benefit of a Shaykh.
		
00:09:57 --> 00:09:59
			Some are very, very strict about this.
		
00:10:01 --> 00:10:03
			And they actually have a…
		
00:10:03 --> 00:10:06
			Different Shaykhs have different rules about this, you
		
00:10:06 --> 00:10:08
			can say, or different understanding of this, or
		
00:10:08 --> 00:10:09
			policies towards this.
		
00:10:10 --> 00:10:11
			Sometimes the policies are quite clear.
		
00:10:12 --> 00:10:14
			You cannot go to anybody else.
		
00:10:14 --> 00:10:17
			So I've had cases where I've held a
		
00:10:17 --> 00:10:20
			program somewhere, and a person will come and
		
00:10:20 --> 00:10:21
			say, I really want to attend, but, you
		
00:10:21 --> 00:10:22
			know, I'm not allowed.
		
00:10:22 --> 00:10:24
			No, they'll say, is it a Tasawwuf program?
		
00:10:24 --> 00:10:26
			I'm like, no, this is just a Hadith
		
00:10:26 --> 00:10:27
			program, it's not a Tasawwuf program.
		
00:10:27 --> 00:10:28
			Okay, then we can come.
		
00:10:31 --> 00:10:33
			Some, like the…
		
00:10:33 --> 00:10:38
			They're called the Tijanis that I spoke to
		
00:10:38 --> 00:10:40
			from West Africa.
		
00:10:41 --> 00:10:41
			Sorry.
		
00:10:41 --> 00:10:42
			There you go.
		
00:10:43 --> 00:10:44
			And Mauritania.
		
00:10:45 --> 00:10:47
			Their policy was that you can go to
		
00:10:47 --> 00:10:50
			any Shaykh for Tabarruk, but not for Irshad.
		
00:10:51 --> 00:10:54
			So you can go to meet them, absolutely
		
00:10:54 --> 00:10:54
			do that.
		
00:10:54 --> 00:10:55
			So you're not going to shut other…
		
00:10:55 --> 00:10:56
			I think that's really good, at least, right?
		
00:10:56 --> 00:10:58
			Because some, they just don't go to any
		
00:10:58 --> 00:10:58
			other Shaykh.
		
00:10:58 --> 00:11:00
			They just completely abandon them, right?
		
00:11:00 --> 00:11:02
			And then that makes it seem very cultish
		
00:11:02 --> 00:11:03
			and so on.
		
00:11:03 --> 00:11:05
			I can see the benefit of sticking to
		
00:11:05 --> 00:11:06
			one Shaykh, that, you know, you're not going
		
00:11:06 --> 00:11:09
			to get confused, because that can definitely happen,
		
00:11:10 --> 00:11:12
			especially with the condition of Shuyuf today, that
		
00:11:12 --> 00:11:13
			they're not all perfect, right?
		
00:11:14 --> 00:11:16
			So then you see somebody else, you know,
		
00:11:16 --> 00:11:17
			and then you're like, oh, and then you
		
00:11:17 --> 00:11:18
			jump ship.
		
00:11:18 --> 00:11:20
			And then after that, you find something there,
		
00:11:20 --> 00:11:22
			so you jump ship again, and then you
		
00:11:22 --> 00:11:23
			come back to the first one, because I
		
00:11:23 --> 00:11:24
			don't know.
		
00:11:24 --> 00:11:25
			So that's fine.
		
00:11:25 --> 00:11:28
			You know, you go, you can take Tabarruk
		
00:11:28 --> 00:11:28
			and so on.
		
00:11:29 --> 00:11:30
			There's nothing wrong with that.
		
00:11:31 --> 00:11:33
			So the disciple should in all ways be
		
00:11:33 --> 00:11:36
			obedient to his Shaykh and render sincere and
		
00:11:36 --> 00:11:37
			complete service to him.
		
00:11:39 --> 00:11:41
			In the absence of the love of the
		
00:11:41 --> 00:11:42
			Shaykh, there is no real benefits.
		
00:11:44 --> 00:11:45
			The signs of the love for the Shaykh
		
00:11:45 --> 00:11:47
			is immediate fulfillment of his orders.
		
00:11:48 --> 00:11:49
			He should never carry out any act without
		
00:11:49 --> 00:11:53
			his permission, because sometimes the Shaykh resorts to
		
00:11:53 --> 00:11:55
			an act that is appropriate for him in
		
00:11:55 --> 00:11:58
			view of his rank and spiritual state, but
		
00:11:58 --> 00:12:01
			the same act may be fatal poison for
		
00:12:01 --> 00:12:01
			the seeker.
		
00:12:01 --> 00:12:04
			So don't just blindly copy the Shaykh, but
		
00:12:04 --> 00:12:06
			ask him, because he may be doing something
		
00:12:06 --> 00:12:09
			at another level, whereas you're supposed to work
		
00:12:09 --> 00:12:09
			at another level.
		
00:12:11 --> 00:12:14
			The disciple should recite the remembrances and the
		
00:12:14 --> 00:12:16
			litanies, the wada'if, which the Shaykh prescribed
		
00:12:16 --> 00:12:18
			and refrained from all other forms of litanies.
		
00:12:19 --> 00:12:20
			Lots of people are like, oh, I'll do
		
00:12:20 --> 00:12:21
			this, I'll do this, and then eventually get
		
00:12:21 --> 00:12:22
			burnt out, they can't do it.
		
00:12:23 --> 00:12:24
			If you want more litany, go to your
		
00:12:24 --> 00:12:26
			own Shaykh for it, or say, can I
		
00:12:26 --> 00:12:26
			read this as well?
		
00:12:27 --> 00:12:29
			So I know there's one person constantly writes
		
00:12:29 --> 00:12:31
			and says, I'd like to do this as
		
00:12:31 --> 00:12:31
			well.
		
00:12:31 --> 00:12:33
			I found that very useful, so I want
		
00:12:33 --> 00:12:33
			to do that as well.
		
00:12:34 --> 00:12:36
			And then and then every month or every
		
00:12:36 --> 00:12:37
			three months, it's a change, it's different.
		
00:12:38 --> 00:12:39
			It's like you get excited about something.
		
00:12:41 --> 00:12:43
			Just the first thing that I think we
		
00:12:43 --> 00:12:48
			should need to all achieve is steadfastness in
		
00:12:48 --> 00:12:49
			at least the basic amounts.
		
00:12:50 --> 00:12:51
			That is important.
		
00:12:51 --> 00:12:53
			It's nice to be exotic and try different
		
00:12:53 --> 00:12:55
			things, but that's not the purpose.
		
00:12:55 --> 00:12:57
			The purpose is, yes, if you do something
		
00:12:57 --> 00:12:59
			once, at least you've done it.
		
00:12:59 --> 00:13:02
			But if you don't have a steady, steadfast,
		
00:13:03 --> 00:13:05
			regular, that is important.
		
00:13:06 --> 00:13:08
			Regular means beyond the obligations.
		
00:13:08 --> 00:13:09
			That has to be done.
		
00:13:09 --> 00:13:10
			If we're talking beyond the obligations, you know,
		
00:13:10 --> 00:13:12
			you're doing your awwabeen.
		
00:13:12 --> 00:13:16
			You are reading this much istighfar and this
		
00:13:16 --> 00:13:17
			much salawat.
		
00:13:17 --> 00:13:18
			Do that first.
		
00:13:19 --> 00:13:20
			Once you've done that, and I can do
		
00:13:20 --> 00:13:24
			that comfortably, alhamdulillah, it's within my daily natural
		
00:13:24 --> 00:13:25
			routine now.
		
00:13:25 --> 00:13:27
			My self doesn't protest over this.
		
00:13:27 --> 00:13:28
			In fact, it seeks it like it does
		
00:13:28 --> 00:13:29
			food.
		
00:13:29 --> 00:13:31
			Bismillah, we'll start more then.
		
00:13:33 --> 00:13:35
			That's a major mistake people make.
		
00:13:35 --> 00:13:37
			They just want to do different exotic.
		
00:13:37 --> 00:13:38
			Oh, I found this new litany.
		
00:13:39 --> 00:13:40
			I found Ibn Arabi's work.
		
00:13:40 --> 00:13:41
			I found his work.
		
00:13:41 --> 00:13:42
			Let me do that one.
		
00:13:42 --> 00:13:44
			OK, do it once maybe, but make sure
		
00:13:44 --> 00:13:45
			you do yours as well.
		
00:13:47 --> 00:13:49
			And if you've ever come across the word
		
00:13:49 --> 00:13:51
			of Ibn Arabi, it's jalali, man.
		
00:13:52 --> 00:13:54
			It's very jalali.
		
00:13:55 --> 00:13:56
			Right.
		
00:13:57 --> 00:14:00
			I think the disciple should recite the remembrance,
		
00:14:00 --> 00:14:01
			as we said.
		
00:14:01 --> 00:14:03
			In the presence of the guide, the disciple
		
00:14:03 --> 00:14:05
			should direct all his attention towards him.
		
00:14:05 --> 00:14:07
			The attention has to be such a degree,
		
00:14:07 --> 00:14:09
			such a degree, that the disciple should not
		
00:14:09 --> 00:14:12
			even perform nafl option prayer in the presence
		
00:14:12 --> 00:14:13
			without his permission.
		
00:14:14 --> 00:14:15
			That's if you're going to sit with him,
		
00:14:15 --> 00:14:15
			then benefit.
		
00:14:15 --> 00:14:18
			Unless it's a nafl gathering, then it's fine.
		
00:14:18 --> 00:14:19
			You're not going to go there, like, may
		
00:14:19 --> 00:14:19
			nafl yaha barak.
		
00:14:20 --> 00:14:22
			Like, what's the point of that, you know?
		
00:14:23 --> 00:14:24
			I mean, if you're sitting the whole day
		
00:14:24 --> 00:14:25
			with the shaykh, then he might even get
		
00:14:25 --> 00:14:25
			tired of it.
		
00:14:25 --> 00:14:26
			Like, OK, nafl barak.
		
00:14:27 --> 00:14:27
			Do you understand?
		
00:14:28 --> 00:14:28
			That's fine.
		
00:14:28 --> 00:14:30
			Do not speak with anyone while in his
		
00:14:30 --> 00:14:31
			presence.
		
00:14:32 --> 00:14:33
			In fact, do not pay attention to anybody
		
00:14:33 --> 00:14:34
			else.
		
00:14:34 --> 00:14:36
			Do not stretch the legs in the direction
		
00:14:36 --> 00:14:38
			of the guide, even if he is not
		
00:14:38 --> 00:14:39
			directly in front of him.
		
00:14:39 --> 00:14:41
			Never lodge any objections against the guide.
		
00:14:41 --> 00:14:43
			If the seeker is unable to understand any
		
00:14:43 --> 00:14:45
			act of the guide, he should not entertain
		
00:14:45 --> 00:14:47
			any misgiving, but should recall the episode of
		
00:14:47 --> 00:14:50
			Musa al-Islam and Khidr alayhi salam and
		
00:14:50 --> 00:14:52
			consider that some wisdom must be behind the
		
00:14:52 --> 00:14:52
			act.
		
00:14:52 --> 00:14:55
			Unless it becomes recurrent and it just starts
		
00:14:55 --> 00:14:56
			getting weird.
		
00:14:56 --> 00:14:59
			Then, of course, this is a hugely confusing
		
00:14:59 --> 00:14:59
			part.
		
00:15:01 --> 00:15:03
			There's some people who maintain this and the
		
00:15:03 --> 00:15:05
			shaykh is doing absolutely haram and wrong and
		
00:15:05 --> 00:15:05
			whatever.
		
00:15:06 --> 00:15:07
			And there are some taqwaal about this as
		
00:15:07 --> 00:15:09
			well, that even if you see them doing
		
00:15:09 --> 00:15:12
			like a certain blatant wrong, you know, you
		
00:15:12 --> 00:15:13
			must do some ta'weel and so on.
		
00:15:14 --> 00:15:16
			To a certain degree, yes, because they might
		
00:15:16 --> 00:15:17
			be making a mistake.
		
00:15:17 --> 00:15:19
			Might be a moment of weakness can happen.
		
00:15:19 --> 00:15:22
			But if you see something week in, week
		
00:15:22 --> 00:15:25
			out, month in, month out, that means there's
		
00:15:25 --> 00:15:26
			some other issue going on.
		
00:15:27 --> 00:15:29
			Never desire the guide to display miracles.
		
00:15:30 --> 00:15:32
			Otherwise, you know, I'm just going to wait
		
00:15:32 --> 00:15:33
			for five months and see if he does
		
00:15:33 --> 00:15:34
			any miracle.
		
00:15:34 --> 00:15:36
			Otherwise, I'll go and find the next one.
		
00:15:36 --> 00:15:39
			When in doubt, immediately discuss the problem with
		
00:15:39 --> 00:15:39
			the guide.
		
00:15:39 --> 00:15:40
			A lot of people don't do that.
		
00:15:42 --> 00:15:44
			They just start, shaitan takes over that.
		
00:15:44 --> 00:15:46
			If you don't discuss, you should be upfront,
		
00:15:46 --> 00:15:48
			meaning in a polite way, discuss.
		
00:15:48 --> 00:15:51
			Should the doubt still remain after having discussed
		
00:15:51 --> 00:15:52
			it, consider it to be the result of
		
00:15:52 --> 00:15:54
			your defective understanding first.
		
00:15:54 --> 00:15:56
			If the guide does not respond, the seeker
		
00:15:56 --> 00:15:57
			puts forward the doubt, the seeker should consider
		
00:15:57 --> 00:15:59
			that he is yet not capable of comprehending
		
00:15:59 --> 00:16:00
			the explanation, maybe.
		
00:16:00 --> 00:16:01
			Seize all possibilities.
		
00:16:02 --> 00:16:03
			Hence the guide's silence.
		
00:16:03 --> 00:16:07
			He should await another opportunity for clarification and
		
00:16:07 --> 00:16:09
			inform the sheikh of dreams, as well as
		
00:16:09 --> 00:16:12
			any interpretation of such dreams that come to
		
00:16:12 --> 00:16:13
			his mind.
		
00:16:14 --> 00:16:16
			Because for a lot of people, one of
		
00:16:16 --> 00:16:18
			the means of communication from the divine is
		
00:16:18 --> 00:16:18
			dreams.
		
00:16:19 --> 00:16:24
			That is an absolute possible method of communication
		
00:16:24 --> 00:16:26
			from Allah subhanahu wa ta'ala.
		
00:16:26 --> 00:16:28
			Inspirations and dreams, right?
		
00:16:29 --> 00:16:31
			And some people are just better at dreams
		
00:16:31 --> 00:16:31
			than others.
		
00:16:32 --> 00:16:36
			They just have emotional, physical, whatever it may
		
00:16:36 --> 00:16:38
			be, makeup by Allah subhanahu wa ta'ala,
		
00:16:38 --> 00:16:39
			is that they just always saw dreams.
		
00:16:39 --> 00:16:42
			Before they might have seen messed up dreams,
		
00:16:42 --> 00:16:44
			and now they're seeing better dreams because the
		
00:16:44 --> 00:16:47
			environment they've created in their mind is better.
		
00:16:47 --> 00:16:49
			So now that's reflected in better dreams.
		
00:16:50 --> 00:16:52
			Might still see a bad dream because there's
		
00:16:52 --> 00:16:54
			a lingering thought from the previous time.
		
00:16:56 --> 00:16:58
			The disciple should not remain aloof from the
		
00:16:58 --> 00:16:59
			guide without need and permission.
		
00:16:59 --> 00:17:01
			Should constantly stay in touch.
		
00:17:02 --> 00:17:04
			And then there's some other which we will
		
00:17:04 --> 00:17:05
			read insha'Allah.
		
00:17:07 --> 00:17:09
			And so we'll stop here today.
		
00:17:09 --> 00:17:11
			Any questions on this?
		
00:17:13 --> 00:17:15
			I think majority of the people of the
		
00:17:15 --> 00:17:19
			world don't have any dreams, or any relevant
		
00:17:19 --> 00:17:20
			dreams, or any useful dreams.
		
00:17:21 --> 00:17:22
			Is that the case?
		
00:17:22 --> 00:17:25
			Meaning, is it very special to actually have
		
00:17:25 --> 00:17:27
			these dreams that can be interpreted?
		
00:17:29 --> 00:17:32
			Yeah, so some dreams are just adhaat wa
		
00:17:32 --> 00:17:32
			ahlaam.
		
00:17:33 --> 00:17:34
			Some have a significance.
		
00:17:35 --> 00:17:36
			So there are certain signs when a dream
		
00:17:36 --> 00:17:37
			is significant.
		
00:17:38 --> 00:17:40
			Most of the time in a dream, it's
		
00:17:40 --> 00:17:41
			going to be one point which is significant.
		
00:17:41 --> 00:17:45
			Everything else is just the context and fluff.
		
00:17:46 --> 00:17:46
			Literally.
		
00:17:46 --> 00:17:48
			Hazrat Maulana Yusuf Sahib told me this himself,
		
00:17:48 --> 00:17:50
			and I asked him, I want to learn
		
00:17:50 --> 00:17:51
			dream interpretation.
		
00:17:51 --> 00:17:52
			So next time I mention it, he goes,
		
00:17:52 --> 00:17:55
			look, most of this stuff is irrelevant.
		
00:17:55 --> 00:17:56
			This is the main point.
		
00:17:57 --> 00:17:58
			So in a lot of dreams, the main
		
00:17:58 --> 00:18:00
			point is one point, or two points.
		
00:18:01 --> 00:18:02
			Sometimes it could be more than that.
		
00:18:03 --> 00:18:05
			But there's no hard and fast rule about
		
00:18:05 --> 00:18:05
			dreams.
		
00:18:05 --> 00:18:08
			It is so varied in terms of what
		
00:18:08 --> 00:18:10
			it can be and what it can't be.
		
00:18:11 --> 00:18:17
			I think a person should probably learn to
		
00:18:17 --> 00:18:19
			distinguish between their adhaat wa ahlaam.
		
00:18:20 --> 00:18:21
			That, oh, this is something I was talking
		
00:18:21 --> 00:18:25
			about yesterday, or I experienced yesterday, an event.
		
00:18:26 --> 00:18:30
			So this is just some weird, filtered remnant
		
00:18:30 --> 00:18:32
			manifesting itself in a different way.
		
00:18:32 --> 00:18:33
			That's essentially what it is.
		
00:18:33 --> 00:18:34
			That's adhaat wa ahlaam.
		
00:18:35 --> 00:18:37
			If it's a frightening dream, most of the
		
00:18:37 --> 00:18:39
			time, that is from al-hulum wa min
		
00:18:39 --> 00:18:39
			ash-shaytaan.
		
00:18:39 --> 00:18:41
			So you're supposed to just ignore that anyway.
		
00:18:42 --> 00:18:44
			And if it's a good dream, which really
		
00:18:44 --> 00:18:46
			sticks out, makes you feel good, or makes
		
00:18:46 --> 00:18:50
			you feel particularly, significantly concerned about a certain,
		
00:18:51 --> 00:18:52
			that is the ones that you might want
		
00:18:52 --> 00:18:53
			to get something on.
		
00:18:56 --> 00:18:58
			Because, you see, somebody comes to a scholar
		
00:18:58 --> 00:19:01
			and asks about a dream that they see.
		
00:19:02 --> 00:19:03
			The scholar doesn't know the interpretation.
		
00:19:04 --> 00:19:05
			He doesn't go to anybody else.
		
00:19:05 --> 00:19:06
			So he's going to be left without any
		
00:19:06 --> 00:19:06
			interpretation.
		
00:19:07 --> 00:19:09
			I don't know the answer.
		
00:19:09 --> 00:19:09
			That's the simple way.
		
00:19:09 --> 00:19:10
			That's what I say to most people.
		
00:19:11 --> 00:19:12
			I don't interpret dreams.
		
00:19:12 --> 00:19:13
			Oh, but you've got a course on dreams.
		
00:19:13 --> 00:19:15
			Yes, I do, but I don't interpret dreams.
		
00:19:18 --> 00:19:21
			Because that's more inundated with fikhi fatawa.
		
00:19:21 --> 00:19:22
			Imagine dreams.
		
00:19:22 --> 00:19:25
			That would be, that opened a door to
		
00:19:25 --> 00:19:26
			much more than fatawa.
		
00:19:26 --> 00:19:27
			That'd be go crazy.
		
00:19:28 --> 00:19:29
			It's very difficult.
		
00:19:30 --> 00:19:31
			But somebody needs to do it.
		
00:19:31 --> 00:19:34
			There's not enough good dream interpreters out there,
		
00:19:34 --> 00:19:35
			so somebody needs to do it.
		
00:19:38 --> 00:19:40
			Someone feels that they don't get dreams.
		
00:19:41 --> 00:19:43
			Of course, I think there's the hadith of
		
00:19:43 --> 00:19:45
			Ibn Umar that he never used to get
		
00:19:45 --> 00:19:47
			dreams, or he used to see people, they
		
00:19:47 --> 00:19:48
			get their dreams interpreted.
		
00:19:48 --> 00:19:50
			So he said that, oh Allah, please show
		
00:19:50 --> 00:19:50
			me a good dream.
		
00:19:50 --> 00:19:51
			So could you say from that, if someone
		
00:19:51 --> 00:19:54
			feels that they don't get dreams, that they
		
00:19:54 --> 00:19:56
			can ask Allah that, oh Allah, show me
		
00:19:56 --> 00:19:56
			a good dream?
		
00:19:56 --> 00:19:59
			Absolutely, because there is a kind of an
		
00:19:59 --> 00:20:01
			inspiration aspect to dreams, isn't there?
		
00:20:01 --> 00:20:02
			So yes, you can, but I don't think
		
00:20:02 --> 00:20:04
			you should feel too bad about it.
		
00:20:05 --> 00:20:07
			Dreams can be frightening as well, and so
		
00:20:07 --> 00:20:07
			on.
		
00:20:07 --> 00:20:09
			So if you're not one who generally sees
		
00:20:09 --> 00:20:09
			dreams, it's fine.
		
00:20:10 --> 00:20:11
			Or you forget dreams very easily, then that's
		
00:20:11 --> 00:20:12
			fine.
		
00:20:12 --> 00:20:12
			It's just your make-up.
		
00:20:13 --> 00:20:15
			You definitely don't want to become obsessed by
		
00:20:15 --> 00:20:17
			dreams, because that's not a life.
		
00:20:17 --> 00:20:19
			That's not reality.
		
00:20:20 --> 00:20:23
			So I just had a question about, you
		
00:20:23 --> 00:20:25
			know, regarding the connection or the relationship between
		
00:20:25 --> 00:20:27
			the sheikh and the murid or whoever.
		
00:20:27 --> 00:20:29
			You know, there's one thing of like adab,
		
00:20:29 --> 00:20:31
			and then there's another thing which like other
		
00:20:31 --> 00:20:33
			people feel that this is their adab.
		
00:20:33 --> 00:20:38
			So like being normal, you know, acting like
		
00:20:38 --> 00:20:39
			that.
		
00:20:39 --> 00:20:41
			What's your thoughts about that?
		
00:20:41 --> 00:20:44
			Is that something that sometimes some people feel
		
00:20:44 --> 00:20:46
			that they need to be, you know, like
		
00:20:46 --> 00:20:46
			that?
		
00:20:46 --> 00:20:48
			You don't need to do the adab of
		
00:20:48 --> 00:20:50
			yourself, and you don't need to do adab
		
00:20:50 --> 00:20:50
			in a very particular way.
		
00:20:50 --> 00:20:55
			Sometimes it actually sounds, it looks pretentious, and
		
00:20:55 --> 00:20:58
			it's actually, it's very irritating.
		
00:20:59 --> 00:21:02
			So if somebody is just like that, that's
		
00:21:02 --> 00:21:03
			their nature, that's fine.
		
00:21:03 --> 00:21:04
			We can accept that, but to become like
		
00:21:04 --> 00:21:07
			that, unless you're forcing yourself that way because
		
00:21:07 --> 00:21:09
			you're so arrogant, and you're forcing yourself that
		
00:21:09 --> 00:21:11
			way just to kind of bend it the
		
00:21:11 --> 00:21:12
			other way so that you can get moderation,
		
00:21:13 --> 00:21:14
			then as a ilaj, that might be okay.
		
00:21:15 --> 00:21:18
			There's one person who's with Mufti Taqeesa for
		
00:21:18 --> 00:21:20
			a very, very long time, and he's just
		
00:21:20 --> 00:21:21
			over tawadhu.
		
00:21:22 --> 00:21:26
			So when we're sitting in Mufti Taqeesa's room,
		
00:21:26 --> 00:21:28
			there's two children, he'll tell them to sit
		
00:21:28 --> 00:21:30
			on the chair, and he'll sit on the
		
00:21:30 --> 00:21:32
			floor, whereas he's a mufti himself.
		
00:21:32 --> 00:21:33
			And then he asked me, like, do you
		
00:21:33 --> 00:21:35
			think I do too much takalluf?
		
00:21:35 --> 00:21:36
			And I think, yes, in some cases, I
		
00:21:36 --> 00:21:37
			think you overdo it.
		
00:21:39 --> 00:21:40
			That's what I think.
		
00:21:40 --> 00:21:42
			But then he is probably naturally doing that.
		
00:21:42 --> 00:21:45
			He just feels like, you know, so is
		
00:21:45 --> 00:21:45
			that a balance?
		
00:21:46 --> 00:21:50
			Sometimes if it reaches tablil, your own kind
		
00:21:50 --> 00:21:53
			of humiliation, because that's wrong as well, to
		
00:21:53 --> 00:21:54
			overdo it.
		
00:21:55 --> 00:21:56
			You know, don't do so much takalluf that
		
00:21:56 --> 00:22:01
			you seem like you're, yeah, it's okay to
		
00:22:01 --> 00:22:03
			be nothing, to feel like that.
		
00:22:03 --> 00:22:07
			But then there is a self-dignity that
		
00:22:07 --> 00:22:08
			you must maintain as well.
		
00:22:10 --> 00:22:13
			So the level of tawadhu that we find
		
00:22:13 --> 00:22:17
			in, you know, in the ulama of India
		
00:22:17 --> 00:22:19
			and, you know, our previous ulama.
		
00:22:20 --> 00:22:22
			So that seems very alien to our country,
		
00:22:22 --> 00:22:24
			to the West today.
		
00:22:25 --> 00:22:26
			It just seems so.
		
00:22:26 --> 00:22:29
			I think in individualism, that's why everybody can
		
00:22:29 --> 00:22:30
			say what they want.
		
00:22:30 --> 00:22:33
			You can generally tell very easily if a
		
00:22:33 --> 00:22:37
			person has come from a background, whether Arab,
		
00:22:38 --> 00:22:39
			non-Arab or Indian or whatever.
		
00:22:40 --> 00:22:42
			And if they've had connection with a sheikh
		
00:22:42 --> 00:22:46
			or religion or just a good family, you
		
00:22:46 --> 00:22:48
			can tell that straight away.
		
00:22:48 --> 00:22:51
			They just don't come across as, you know,
		
00:22:51 --> 00:22:54
			they don't come across as with that kind
		
00:22:54 --> 00:22:54
			of arrogance.
		
00:22:54 --> 00:22:56
			You can just tell pretty much straight away.
		
00:22:56 --> 00:22:58
			There's some people who are not even arrogant,
		
00:22:58 --> 00:23:00
			meaning they don't carry themselves in an arrogant
		
00:23:00 --> 00:23:02
			manner with any airs or graces, but they
		
00:23:02 --> 00:23:04
			don't have adab either, because they've never been
		
00:23:04 --> 00:23:05
			introduced to adab.
		
00:23:05 --> 00:23:07
			So they might not be arrogant by nature
		
00:23:07 --> 00:23:10
			or bold by nature or brash by nature,
		
00:23:11 --> 00:23:13
			because generally arrogance and brashness kind of go
		
00:23:13 --> 00:23:13
			together, right?
		
00:23:14 --> 00:23:14
			To a certain degree.
		
00:23:15 --> 00:23:18
			But they're just, they might be calm, but
		
00:23:18 --> 00:23:19
			they're just weird.
		
00:23:20 --> 00:23:22
			You know, they don't have adab.
		
00:23:23 --> 00:23:25
			So adab is something different to that, because
		
00:23:25 --> 00:23:27
			sometimes just by your nature, you may be
		
00:23:27 --> 00:23:30
			a very bold individual, which can very easily
		
00:23:30 --> 00:23:32
			tick people off, just naturally.
		
00:23:32 --> 00:23:33
			Can't help it, right?
		
00:23:34 --> 00:23:37
			But you have adab, so you're trying to
		
00:23:37 --> 00:23:37
			minimize it.
		
00:23:38 --> 00:23:39
			And sometimes it takes a while for that
		
00:23:39 --> 00:23:41
			to come through, because the initial reaction is,
		
00:23:42 --> 00:23:43
			oh, this guy is a bit too forthcoming,
		
00:23:44 --> 00:23:44
			forthright.
		
00:23:44 --> 00:23:46
			You have to be careful with that.
		
00:23:46 --> 00:23:48
			I've had to, with sheikh, I've had to
		
00:23:48 --> 00:23:52
			be careful like that, because sometimes the first
		
00:23:52 --> 00:23:52
			impression lasts.
		
00:23:53 --> 00:23:55
			And, you know, I like to kind of
		
00:23:55 --> 00:23:56
			like just ask the question.
		
00:23:56 --> 00:23:58
			And that sounds challenging sometimes.
		
00:23:59 --> 00:24:00
			And then after that, you've just missed your
		
00:24:00 --> 00:24:01
			relationship with them.
		
00:24:01 --> 00:24:02
			You'll have to rebuild it, or you have
		
00:24:02 --> 00:24:05
			to prove that you're not the guy he
		
00:24:05 --> 00:24:07
			thinks you are.
		
00:24:07 --> 00:24:09
			It's a bit complicated.
		
00:24:09 --> 00:24:11
			There's just natural personality traits that you have
		
00:24:11 --> 00:24:11
			to overcome.
		
00:24:12 --> 00:24:15
			I've learned from others, when they've come across
		
00:24:15 --> 00:24:17
			that, okay, I see that I can try
		
00:24:17 --> 00:24:19
			to do, that's where I learn it from.
		
00:24:20 --> 00:24:23
			Okay, now I understand why so-and-so
		
00:24:23 --> 00:24:26
			was like, didn't really give me so much
		
00:24:26 --> 00:24:26
			attention.
		
00:24:26 --> 00:24:28
			It's because I was probably like this guy.
		
00:24:29 --> 00:24:29
			Do you understand?
		
00:24:30 --> 00:24:31
			It takes a while.
		
00:24:32 --> 00:24:34
			That's why I believe that as a human,
		
00:24:35 --> 00:24:39
			it's very important as a human being, you
		
00:24:39 --> 00:24:40
			show other ways then.
		
00:24:41 --> 00:24:47
			Like you just out of your realm of,
		
00:24:47 --> 00:24:49
			and maybe I'm going into a more student
		
00:24:49 --> 00:24:51
			-teacher relationship as opposed to what are you
		
00:24:51 --> 00:24:51
			doing now?
		
00:24:52 --> 00:24:52
			Because then what are you supporting?
		
00:24:53 --> 00:24:54
			But student-teacher relationship.
		
00:24:55 --> 00:24:57
			As I've mentioned before, if you say a
		
00:24:57 --> 00:24:59
			good word to the sheikh, or, you know,
		
00:25:00 --> 00:25:04
			just say something in support, or you show
		
00:25:04 --> 00:25:06
			that you're going out of your way to
		
00:25:06 --> 00:25:09
			learn, or you give a gift, or you
		
00:25:09 --> 00:25:12
			do some khidmah, then that just shows your
		
00:25:12 --> 00:25:13
			human side.
		
00:25:14 --> 00:25:15
			A lot of the time, it's the academic
		
00:25:15 --> 00:25:17
			side that comes forward, and that just puts
		
00:25:17 --> 00:25:19
			somebody off that this guy is just pure
		
00:25:19 --> 00:25:19
			academic.
		
00:25:22 --> 00:25:23
			And that's essentially where it comes.
		
00:25:24 --> 00:25:25
			The clever guys, this is what happens.
		
00:25:25 --> 00:25:26
			You have to be very careful.
		
00:25:26 --> 00:25:29
			You just sound like you're just this arrogant
		
00:25:29 --> 00:25:29
			student.
		
00:25:30 --> 00:25:32
			Because you've got no insanity in you.
		
00:25:33 --> 00:25:33
			Do you understand?
		
00:25:33 --> 00:25:35
			That's a very important thing, especially for people
		
00:25:35 --> 00:25:36
			who are brash and bold.
		
00:25:36 --> 00:25:38
			If you're just a very humble guy from
		
00:25:38 --> 00:25:39
			the beginning, you don't have that issue generally.
		
00:25:40 --> 00:25:40
			Do you understand?
		
00:25:40 --> 00:25:45
			Yeah, it's a complicated one.
		
00:25:46 --> 00:25:47
			It's a complicated one.
		
00:25:49 --> 00:25:52
			I'm sure I've turned some sheikh off because
		
00:25:52 --> 00:25:54
			of the way I probably approached it, or
		
00:25:54 --> 00:25:55
			something like that.
		
00:25:56 --> 00:25:59
			And they can't see the insanity in you
		
00:25:59 --> 00:26:00
			because you're not making the effort.
		
00:26:01 --> 00:26:05
			Okay, I think we're over time.
		
00:26:06 --> 00:26:07
			JazakAllah khair.
		
00:26:08 --> 00:26:09
			We'll speak to you next week, inshallah.
		
00:26:10 --> 00:26:13
			As-salamu alaykum wa rahmatullahi wa barakatuh.
		
00:26:13 --> 00:26:16
			The point of a lecture is to encourage
		
00:26:16 --> 00:26:19
			people to act, to get further, an inspiration,
		
00:26:20 --> 00:26:22
			an encouragement, persuasion.
		
00:26:23 --> 00:26:24
			The next step is to actually start learning
		
00:26:24 --> 00:26:28
			seriously, to read books, to take on a
		
00:26:28 --> 00:26:30
			subject of Islam, and to understand all the
		
00:26:30 --> 00:26:32
			subjects of Islam, at least at their basic
		
00:26:32 --> 00:26:34
			level, so that we can become more aware
		
00:26:34 --> 00:26:35
			of what our deen wants from us.
		
00:26:35 --> 00:26:39
			And that's why we started Rayyan Courses, so
		
00:26:39 --> 00:26:43
			that you can actually take organized lectures on
		
00:26:43 --> 00:26:45
			demand, whenever you have free time, especially, for
		
00:26:45 --> 00:26:49
			example, the Islamic Essentials course that we have
		
00:26:49 --> 00:26:51
			on there, the Islamic Essentials Certificate, which you
		
00:26:51 --> 00:26:55
			take 20 short modules, and at the end
		
00:26:55 --> 00:26:57
			of that, inshallah, you will have gotten the
		
00:26:57 --> 00:27:01
			basics of most of the most important topics
		
00:27:01 --> 00:27:02
			in Islam, and you'll feel a lot more
		
00:27:02 --> 00:27:03
			confident.
		
00:27:03 --> 00:27:04
			You don't have to leave lectures behind, you
		
00:27:04 --> 00:27:08
			can continue to listen to lectures, but you
		
00:27:08 --> 00:27:10
			need to have this more sustained study as
		
00:27:10 --> 00:27:10
			well.
		
00:27:10 --> 00:27:11
			Jazakallah Khair.
		
00:27:11 --> 00:27:13
			Assalamualaikum Warahmatullahi Wabarakatuh.