Essay Of Shaykhul Islam Ibn Taymiya On The Heart Part 2
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AI Generated Summary ©
The speakers discuss the concept of "identical" knowledge and how it is not about words and actions, but also about the body's ability to absorb and interpret information. They stress the importance of staying with one's understanding of the heart and finding oneself to be American, finding it crucial to everyone's ability to achieve success and fulfill their obligations. The heart is seen as crucial to everyone's ability to achieve success and fulfill their obligations.AI Generated Transcript ©
salatu salam,
in our previous session, we began to look at the chapter on the function of the heart. We spoke about the
Tamia, addressing the heart within the context of the other body parts, that the body parts and organs, how they function. The heart functions in a similar way, as the
efforts of the eye is called seeing the efforts of the heart is referred to as reflection and thought, and he discussed that point. And they basically use that, to develop the idea that our understanding, just as our sight, our ability to grasp things, our ability to walk, etc, all of these abilities are blessings from Allah subhanaw taala.
As he pointed out, there are many occasions when people strive to see things and they're not able to see it. And then there are occasions when people don't strive to see something and they see it, you know, so obviously, this issue of being able to fulfill the role of a given organ or limb of the body, this is among the blessings of our last one.
Jamie went on, to point out
that the heart was created,
not just
to know things, but to understand them, knowing meaning, acquiring knowledge, the heart does function in that way, knowledge is naturally absorbed by it. But its purpose was not
to understand the knowledge that it acquired. And then he discussed the issues of the importance of that understanding, wherein he pointed out that people might know certain things, but not act on it. In fact, they may even reject it. And he gave the examples of I will call him, for example, who had knowledge, he had knowledge of the prophethood of Muhammad Sallallahu wasallam. But he rejected him
in the sense, that when he was called to make Shahada before his death, he didn't respond.
So, here's a case of knowledge, but that knowledge was not transformed into true understanding, which is manifest in action.
Then,
he went on to discuss the issue.
The understanding
was either a favor, which a law had blessed one with or it was a talent, which one may acquire.
And
that's basically where we stopped.
Now goes on to discuss further the implications of understanding, true understanding,
which the heart is supposed to function in accordance with, he said,
the one who understands something
is one who is able to specify its limitations.
accurately define it, be conscious of it, and confirm it in his heart. In times of need, it is sufficient for him and his actions match his statements. His internal state is the same as his external. That is the one who was granted wisdom and whoever has been given wisdom has been given a break
The one who understand something as one was able to define or to specify its limitations.
Meaning that
understanding
includes not merely the facts,
but the implications of the facts
we should have a grasp of the implications if one doesn't have a grasp of the implications, then we're only absorbing bits and pieces of knowledge are these knowledge, these bits and pieces of knowledge all have implications, they imply that something may be acceptable or may not be acceptable.
For example,
we have the statement of the problem is
that whatever intoxicates in large amounts is forbidden in small amounts.
Now, that is a piece of knowledge whatever it talks to gates in large amounts is forbidden in small amounts. Now, one may conclude from that,
that if
you found
a substance or a drink or food, which has point 00 1% of alcohol,
that it is haram for you to eat that food
or it may mean that
for you to take or consume a small amount of intoxicants is just as hot as to consume a large amount meaning you have a drink, which is an intoxicating drink, but you know, what, you will only take a teaspoon
or shy glass.
So, we say the ruling whether you drink a full glass or a shy glass,
however,
a substance which has in it a small portion of intoxicated,
meaning this is a chemical analysis, scientists, chemists analyze this food and tell you there is point 001 alcohol in this school
is this or not?
Well, the truth of the matter is that
which has point 00 1%
because that same food,
no matter how much you ate of it, it was never intoxicating.
If we are to use this is where some people have gone overboard in chemical analyses. If we are to use that criteria, then any able chemist will tell you that yes, in Coca Cola, in yogurt, in a variety of foods, you can find point 00 1% alcohol
because all you have to do is produce the oh ah molecule and you have a
element of alcohol. So this is not what was intended.
And the problem is I said and said what intoxicating in large amounts is forbidden in small amounts. It doesn't mean that that small amount which may show up in something else makes that whole thing forbidden.
Can we understand the distinction between the two. So when we're talking about understanding, it means that in depth understanding which is able to define what is what is intended by the text, and of course, that comes from
wider knowledge. Because this is a big fitna actually people not understanding this distinction, especially for those of us that live in the West, where we have to deal with issues of rennet and cheese, right, Reynolds and cheese Brennan's which is commonly taken from the belly of the pig, an enzyme which is added, for example, to milk to cartlett so they can go ahead and make sure
So once people found out that that renens source is from the big
then all cheese became we nobody could eat cheese anymore in America was Muslim, consider itself a practicing Muslim. No more cheese.
Honest, secure fine. She is produced by the Jews hide which was free from any
animal sources other than what they slept it themselves.
But the reality problem homicides and them said
that if water reaches the level of collecting large amounts of water that scholars couldn't define exactly what was said it was, you know, so many gallons and a large amount of water
that it will not become matches if a mountain goes into
meaning you're in a
lake and somebody on the far side of the lake, you see them urinating in the lake,
the lake now become matches you cannot make whoo from the water of the lake
they're doing that is not going to affect all of that water.
Personally, you may feel a harder one to make whoo from that anymore. It's your personal choice. It's no harm and not obliged. Although if it becomes either make Voodoo or make I am home. Now you're obliged was not allowed to make siamang because you wouldn't like to make whoo from that water. If the water is in fact nudges you're justified in making diamo
is important point. So if we understood that, then we come back to the Reynolds, which is an extremely minute amounts, you're talking about an amount which is hardly even visible, which they put into a vat, a huge rack of milk.
And it is an enzyme meaning it is a capitalist functions and it causes this thing to happen. They pull it out and they leave it behind. But the fact that they use that enzyme that Muslims
but the fact of the matter is that that little amount of enzyme in that huge amount of milk.
Now, if we come to Muslims and say, can you produce that is another story. This is where foods come to us. And we can judge can we eat it or not? Can we drink this or not? But now, if you for example, were to make cake and put in point 001 alcohol in it for the taste, this is forbidden, because it means you have to purchase alcohol or produce it and that is haram.
make the distinction. If the cake came to us it's been made kuffar made
non Muslims made it and send it to us. Now, that amount is not enough to intoxicate you.
Food is edible.
Can we see the difference between the two, you cannot produce it because it means producing alcohol or purchasing alcohol which we're not allowed to do. But if a substance are given food or whatever has minute amounts of metadata in it, that does not invalidate that substance for consumption.
basic principle partition as most of you know, I've done some extensive lectures on this topic.
Anyway.
Understanding is knowing its limitations to be able to accurately define it to be conscious of it and confirm it in the arts.
confirm it in the heart,
meaning it is
accepted
as a part of faith. It's confirmed in the heart as a part of faith. And this is the understanding which promises men in the well known Hadees
where he said my unity level be hired on.
Indeed, whoever a law wishes good for whoever law wishes good. He gives him the understanding of the religion
to give them the understanding of the religion because you may have an orientalist
Understanding.
But it's not in the hearts, it's not been accepted in the hearts, the as the knowledge of it, and it can give you explanations and even define for you some of its limits, but the issue of the heart becomes critical.
Accepting, it's in the heart now distinguishes between the deceiver and the non believer, the person who has a true understanding, and the person who has
academic qualifications or grasp.
Also, you have people who,
amongst Muslim
scholars, who may know the technical information about a particular ruling.
And they are able to make all these explanations about it. But they're doing it for notoriety, to be known to be popular to be famous, etc. Again, the heart has not truly accepted it. So such a person
would, even though they have, they know I'll have all the informations are able to define the limits, give you explanations for it. But when the time comes to actually do it, you might find that not doing it.
Because it has not been accepted in the heart. So this issue of understanding is linked to the heart. That's what he's stressing here.
What happens, that's why it goes on to further add, in times of need, it is sufficient for him.
In times of needs, it is sufficient for him. He doesn't seek to escape the implications of that knowledge. He knows in his heart, that knowledge says this, and it means this. Now it could mean some other things which he knows it doesn't. But the person who has not truly accepted in his heart, when the time comes, time of need comes, then he will leave that understanding which he knows it actually means that goes to other possible understandings which he knows it doesn't mean
they're also understanding
but he knows in his heart, it doesn't really mean that, but the need of the circumstance, he will go without understanding.
So he, his knowledge is not really following his heart.
And this is why
last month, Allah said in
verse 36, my cannoli movement in one minute in either Paulo la hora Zulu, I'm wrong. Una Allahumma era to me, Emery him.
It is not befitting for believing men or women to have a choice. If a law and this messenger have decided a matter
there's no choice.
When the circumstance gets
don't
have any choices, we stick with it, it is sufficient for us. Regardless, we know that ultimately, no matter how difficult things may come, may appear or maybe come
we will not change our position
from that basic understanding which our hearts have accepted.
And this is why also a lot ads as a guideline and a reminder to us will make
your job lahoma Roger Zuko Zhu min Heiser is
allowing provide an escape for whoever fears a law and he will provide sustenance for him from where he did not expect it.
If you stick with what is right and this is what fearing a lawyer means
that you fear a law you know a lot knows what's in your heart you know a lot knows that. You know the correct understanding. You stick with that. No matter how difficult it comes a law will ultimately open the way for you.
You will ultimately open away
This is one of the fitness that many of us are faced with, especially in the west where we know well. Riba is forbidden
taking, paying, witnessing etc. What about interesting is
when it comes to getting a house
No. And people have been convinced become convinced that they must have a house.
This is a time of need. And that knowledge is no longer sufficient for them.
They go and they call shop, or shopping.
Isn't the time the person becomes a factor shopper
starts asking all the ships, he calls this one up, everyone comes into this pizza to see him, no matter what subject the chef gives a talk on. First question, is Reba.
Always there and every time the ship will tell him? No, no, it's not allowed,
forbidden, etc. Until one ship comes and says sometimes in need, it may be permissible.
Under the law, that's what he was waiting for, is waiting for that he wasn't seeking the truth was looking for an escape, which did not permit him to do what was in his heart, he knew he was just waiting for somebody to tell. So and So said,
this is the thing of the hearts, again, back to our hearts, hearts, where we know something to be wrong. The true understanding is when we stick with that what our hearts knows what our hearts tell us, we stick with it no matter what the leaving, that's ultimately a law we'll find a way.
This is another thing that happens a lot of people with their jobs, they're on the job. And maybe out of ignorance, they didn't really realize that this job was not permitted.
They're working in a bank.
Finally, somebody comes gives a lecture, whatever, and they hear it clear, it's right up in their face. Working in the bank is
what to do now. It's clear, they suspected it. They didn't ask, but it came. They have the knowledge what to do now. So they say well, okay,
inshallah, as soon as I find another job, I will leave this job, I'll make that sincere intention. As soon as I find another job, I will leave this job.
And of course,
months go by years go by, never find another job. So they ended up staying with the job anyway.
So the point is that,
once we know this thing is hot.
And you have to leave it to them. And they're bored. Happens is
fear.
Right? Another law says mentioned the crime, that shavon will scare you with
poverty. If I leave the job, who's going to look after my family and my grandmother? What am I going to do? Who was looking after you actually before that? It was almost
a we lose sight of that is just a fear of poverty. So what we'll do, we'll hang in there. until we find out we may look, truly, in the first month, we're looking real hard, second month, slowing down, third month,
for the month,
eventually, you're not looking anymore. It's just something whenever people say, we'll say, if we find something else, can you find something for me, you know, if you hear of anything, it's just even the effort is gone.
The point is, once we know we leave it,
we can see this in some things which are clear, because somebody would say, you know, gradually because you know, we don't want to destroy our families and these kind of things. But think about it this way. If you were drinking alcohol
and somehow you didn't know it was Haram.
And somebody tells you it's how often you think it's acceptable to say
when I get some alternatives, I will stop drinking gradually, eventually.
You're expected to give it up immediately.
Once the Haram has been defined, then there is no excuse for us.
But what has happened is that
Riba
interest has been reduced.
Evil has been reduced in our minds. It's become so commonplace.
It's become so commonplace that
The evil of it is no longer clear to us in our hearts have become numb to it. Everywhere we turn, it's there so we kind of take it for granted.
This is what has happened. We forget that the prophet SAW Selim and equated the simplest form of Riba to having sexual relations with one's mother, when something or more
completely abhorrent
is that evil
would make that equation.
But to us today, it's not looked at as being so bad, as bad as drinking alcohol. But the positive didn't equate alcohol as he equated the river these interesting must be far the evil of it this far, you know, greater is far, far reaching. Because when something's evil is far reaching, then the punishment or then the, the the,
the evilness of it becomes greater and the problems are seldom described in greater and greater terms the less things which are confined to ourselves, then the punishment may be immediate you get lashes to get to also,
but when the when the implications because the rebar the the the the effects of interest on society is far reaching alcohol is just your self initiative.
Somebody immediately around you The effects are not as great as interest.
Anyway,
that understanding
Jamia points out is sufficient
and his actions match his statements.
sufficiency
what he says he does,
he stays within
actions which contradict statements
is a sign
of little or no faith.
There is among the attributes which a law hates a law says and sort of slough
verse three Kabuto en de la he and Tupou Milan,
that you say what you do not do is greatly hated by law.
He also said a Tamura NASA millbury within sonar fusa.
You command people to righteousness and forget yourself, though you read the book, while that lunar githaba Filatov alone, though you read the book, will you not reflect?
This is an evil state.
And this is
the meaning of a common statement that we say in the West, that actions speak louder than words.
Actions speak louder than words we can say things. But if we don't do it,
then our actions will speak much louder than our words. And this is very important. When we come to the issue of
raising children.
When it comes to the issue of raising children,
sometimes we find our children
and we're upset.
We don't like we spend them for life.
We deprive them of certain things they want because they lied and we stress to them Do not lie Do not lie very strongly. But yes, we find the children in spite of all of that line through the teeth when they're caught and whenever they're lying and lying.
Coming from, you know, we've told them so many times not to lie, we've spent them and done all these things, right.
But nobody stopped to look at what we're actually doing.
When somebody calls the house
you don't want to speak to that.
Child to say
my father isn't told.
told them to say he's not home. He's busy. Whatever you something, telling the kids to tell them. This is going straight into the child's head.
You've told them don't lie and now you're telling them to
So that statement, the Jim Dolan just canceled, all those don't lies, finish, they are going to learn directly from you. And you'll find them lie because you're lying when it's convenient.
You have taught them to lie by your actions, while telling them not to live by your statements. So what is going to have the greatest impact on
your life?
So
this is the same situation, you know, where, when initially smoking has been prohibited and banned in different places. And some of the people who used to be the loudest proponents of not to smoke for doctors, right? We're telling people don't smoke, it's bad for your health, blah, blah, blah. But he's got a secret to this. And was he telling and you shouldn't smoke? You know?
he's explaining all this showing you diagrams, pictures of the wallet.
What is the use of all of that? And his actions? You know, he says, surely, if it's so bad, why haven't you quit?
So the actions, in the end, nullify statements is why he
points out that the actions should match the statements is one of the signs that we haven't internalized
a
instruction or internalize and understanding.
And when we look at knowledge where it is not applied,
this is usually our products of the academic pursuit of knowledge.
Where it doesn't increase
email,
or wood character.
We may know all of the
all of the Sooners of salaat
and I remember actually teaching in school.
In reality,
were
some of the kids
who knew well, these fillers and could rattle them off for you. They weren't praying. And seeing kids not trained in school. Dodging solo and attempt to solok came they were one height.
But if you stop them, and you ask them, what are the
what are the conditions? What are the watching bots, what are they obligated for what are they as soon as they could give it right? And then good exams and they passed with
the knowledge is adapted to
the needs that hasn't been internalized. It hasn't entered into the heart. And this is why the statements of
fianza mother
sufian, authorities mother, one of the scholars who was a contemporary of Abu hanifa, to be an authority. He said that when he first set off seeking knowledge, his mother said to him, Sonny
young Saudi,
if you learn 10 words,
and your email has not been increased,
check yourself
if you learn 10 words, and your mind has not increased,
then you need to check yourself. Meaning you need to check your intentions. Why are you there? What are you doing this for is when he was a young teenager setting out in search of knowledge. This was our advice to him. He remembered that he would tell his own students.
This goes back to sincerity in seeking knowledge, sincerity, in absorbing, understanding, teaching all of this regards to knowledge.
But even taymiyah goes on to say that his internal state is the same as its external state. Its internal is the same as his external
and this
is an extraction from a loss on the balance command whether through via an SME will often leave the internal aspects of sin as well as
leave the external aspects of sin as well as its internal aspects.
Sin sins should be left
not only externally, when people might see us etc, but it has to be left in charge.
problems.
Speaking about this,
I'd said,
talking about teatre
mohajir. Man hajra malah. How long was that the true immigrants, the true person making hedra is the one who makes hedra from what Allah has forbidden.
That is in the hearts, they have given it up in the drill without physically moving from one place to another, the head drop begins in the heart, that one leaves what has been forbidden in the hearts. And externally, one can do so consistently. But if one only leaves externally, then the time will come. When nobody knows, when nobody can see, or whatever we find ourself in a comfortable situation. And we're doing what we know we shouldn't do.
You find people may give up certain things, because it is no longer fashionable.
They'll give up certain things, because it's no longer fashionable. So for example, we know that wearing garments below the ankle has been forbidden by the profit some of them
said, What is below the ankle is in the hellfire.
Now, people
normally will wear garments, because you're wearing Western clothes especially.
And this is affected also Arabs now wearing robes and they will extend this old till it's dragging on the ground, you know, down, etc. When this was the description of the garments for women,
when the woman questioned, the prophet SAW Selim about raising the garment, he said no, for you all, you let it down below your ankle. So this form of dress is actually a female form of dress. But it's a big column, the common dress now from the western garments hanging down below the ankles.
And people, of course, have a variety of rationales for it saying, you know, it's not our intention, we're not doing it out of pride, and you know, variety of different arguments, etc, to kind of justify it. But once the fashion changes,
once the fashion changes,
and it's changing, once it changes, then you will find everybody wearing it above that.
No problem, the day that somebody wears their clothes amongst the above the ankle, and it becomes this fashion standard.
Then you see all the men changing,
because it's no longer fashionable, to wear below the ankle.
So that person who gives up wearing it below the angle, because it's no longer fashionable, he has abandoned an external aspect of sin. But internally, whenever the question comes back, you'll be back there again.
So that abandonment for convenience, for because it's maybe embarrassing, you know, whatever, you know, people can abandon external sin for a variety of reasons, knowing the reasons.
But that
is not true understanding.
The true understanding which is in the heart
causes the individual to enter into abundance in not only externally, but also internally.
That really, that external practice of sin is not truly abandoned, until it becomes
this pleasurable in the hearts.
Because if we have an abandoned a sin externally, but in our hearts, we still have pleasure for it, we still have a desire for it.
Whenever we think about it, we get a nice feeling.
Even though we stopped it, and whenever we think about it, we still get a nice feeling from it.
Then it means we have not abandoned.
We haven't demanded
truly,
maybe in the beginning that's what happens. You may abandon something externally but internally, it's still there. So you have means that you have to work on it, when he's identifying these principles is really identifying the areas of the heart that we have to work on. To make the hearts have true understanding. We have to
Work on the internal aspects of sales.
This is what he is implying, this is what is addressing
that we have to make statements and actions consistent. What we say we do in this is also working on the heart to ensure that this is a consistent practice. on our part, Chip aside, he, he had said in his Tafseer, concerning the same verse, to abandon the external as well as internal aspects of sin. He said, These include things related to laws, rights, and slaves rights, the slaves abandon ment of sin will not be complete, until the slave knows what the sins are.
to abandon the sins of the heart, the internal aspects of sin, one must know what the sins are, if we don't know what they are, then we cannot abandon it.
So researching this issue, check aside he goes on to say, and getting knowledge on the sins of the hearts and body is an obligation.
It is an obligation
for here,
which one is
actually
the speaker here, you know, actually the speaker for inside it doesn't need to be on I'm sure you're not you're hearing me quite clear that should just be turned off the speaker inside it, because this is great and most of the feedback
you know which one is the internal?
There is a connection here. One is for local ones Anyway, you tried to deal with that.
afterwards.
Social Shia Hassan it was pointed out that it is necessary to research the sins of God to be able to deal with the internal aspects of sin. He said for many people are unaware of many types of sins, especially the sins of the hearts, such as pride, self admiration,
etc. So a person may be committing many of these sins without even realizing it. And this is considered a form of rejecting knowledge, as well as a lack of insight and understanding.
that a person
may not be aware
that in his statements, he's expressing for example, pride
is something which is one of the major evils. It is a major sin.
Solomon said that the person who has a mustard seed worth of pride will attend to paradise,
very serious,
Satan, his rejection of the last command was based on what pride so it is really insidious
sin of the arts.
Society has been so inundated with things which encourage pride itself.
Wear for a person, to be humble, have humility, etc. This is looked down upon you should be proud to be able to speak with confidence and these are things which are encouraged that you know, personality You should be proud of yourself. But actually since for this number, some doesn't encourage you proud of your Islam. Yes.
Proud of your Islam that you will defend it will stand by chickens in Yes. proud of yourself, your achievements, what you've done, who you are, etc. No.
doesn't encourage this
encourages humility.
This is the complete opposite. And Try it.
Try it in country.
nation.
I remember reading some years back in the newspaper were in Pakistan.
A father and his son was watching a football game or it was a Cricket Cricket game between India and Pakistan.
And his son was sharing the Indian side.
The father got so angry when India won, then he took it over our book.
One is book,
support for the books, but a heavy wooden one, smashed his son in the head and killed it.
This is pride, pride over in Pakistan and the packet. But really, if you look at the Pakistani cricket team,
these individuals, their lifestyles, are they good representatives of Islam, so you should be proud about them?
know they're known for corruption, not something to be proud of.
This has been drilled into people
you know, we should be You should be proud of your country.
So, this is among the sins of the heart, which a person may not realize because we have been fed from youth, you grew up with it.
proud to be an American.
This is a boy if I Muslim saying this. And
they'll say I'm proud to be an American.
What is an American?
What is it about being an American that you shouldn't have brought about?
Are you talking about an American Indian?
Because that's not what you're talking about. You're talking about the American who came to the shores of, you know, from Europe to North America massacred the inhabitants who are known as American Indians or red Indians or Native Americans. popular name now. They were massacred.
massacred, literally massacred.
So much. So, scholars said that they estimate the number of Indians that were in America at the time when the first European settlers came to be somewhere in the neighborhood of about 10 million.
The number of
Native Americans in America today is just a little over 2 million. So imagine, over 500 years, the number went from 10 million to 2 million that's with people having given birth and everything else, that means massacre on a scale. And we will talk about the Jews being massacred. Right? The Nazis
in Germany, so much so that for the Jews, there is a Memorial in Washington, for the Jews who were massacred. In Germany. What about the Indians, the Native Americans, if anybody should have a monument that should be them, they were massacred in a scale, you know, beyond imagination.
zone. So one American that we proud of being
the one who massacred all those Indians. It's something we should be ashamed of,
really, but people are raised with that. And unfortunately, I mean, that is the West, but we have it also in the east.
You know, we have people of the Gulf, many people come in this area, you know, they,
you know, we came to Arabia thinking we're coming to the land of Islam, and you know, the Sahaba and
they run into the local people here, find these people with such arrogance, and are simply because you are not a Whatever
you're looking down upon, you know, you're
proud,
unfortunate, major disease, a disease of the heart. So a person
growing up in our times, being fed this from childhood,
may not realize it, you may be expressing it in different ways and phrases and comments and things that you say and you don't even know it
is something that we have to tackle.
To know who we really are, we have to look inside of our hearts and tackle this. put ourselves in the proper relationship to a loss of data to the rest of these creatures.
potamia goes on to say closing this
That is one who is granted wisdom. And whoever has been given wisdom has been given great good.
That statement, he has
interpolated a verse from the ground in which the laws said,
Well, my use matter for who to hire on
whoever has been given wisdom has been given a great
understanding
which is established in the heart, which affects our actions, external actions, matching what we know internally.
This is really wisdom. This is the true wisdom, this is a blessing from a lot. From boys, we judge wisdom as being a person is wise, you know, they're old and wise, they've lived life, they've experienced life, etc. This is wisdom is an aspect of wisdom. But the true wisdom is
the wisdom which is based in the heart,
which guides the individual to do the right thing.
Whenever the circumstance calls for it, he or she is patient, and they will do what they know to be right. That is real wisdom. Because if we actually stop and think of the consequences of doing what we know to be wrong,
how grave the consequences, then surely wouldn't do it, who would say what a foolish person to do, and bring all of that on himself, to oppress himself in that way.
So it is true wisdom, to do what we know to be right.
And that it spring from our hearts, and not just be external actions. And this is why probably,
he made an exception in terms of jealousy.
When he forbade jealousy, he made the exception with regards to wisdom. He said, jealousy is only allowed in two cases, a person or law has given wealth, and spends it in righteousness. And a person whom a law has given wisdom, any judges by it, and teaches it to others. This is the
person giving wealth and spends it in righteousness, jealousy just for the wealth, no.
But jealousy,
but jealousy for the person with the wealth, who spends it in righteousness.
We all wish we had that wealth to do as that person did.
And wisdom, the person who is given wisdom and judges by it and teaches it to others.
I even call him out Sorry, I need to be reported that if not boss and said
wisdom hekima his knowledge of the Quran
that is the first source that is divine revelation.
For instance, he included in that the abrogating versus the abrogated, versus the clear, the unclear etc, etc. And all this is where he could be hikma wisdom begins with the grind. And this is why for anybody who strives for wisdom, who strives to purify the heart, etc, they must begin with the grind at the beginning point.
And people they differ in their depth of understanding of the Quran as well as other knowledge.
An example of this can be seen by those who read the Tafseer of shares of the Rahman bin Nasser assadi, for example, he derived 50 rulings and principles and lessons from just the verse of Voodoo and sore aleida
50
the first one we'll do is to mid 20 lessons from this 26 lessons from the story of the Odin, Superman and suicide and more than 46 lessons from Surah Yusuf and 36 from the story of Musa and Soraka have
so
Wisdom is to be sought.
And we should seek it from purification of the hearts from whatever prevents us from achieving that practice matching belief, what we know what we've understood, practice matching it, it is prevented by the variety of diseases of the heart. So, what is discussing here is for us to understand the need for purifying the hearts, cleaning the heart of things which would stop it from gaining true wisdom
shala we'll stop here. We have the lecture of
a rather than Dr. Zakir Naik coming up shortly. Give you all time to get there. We'll save any questions you have for the next session in Charlotte next Friday.
So the hammock alohomora will be humbucker
land and stop Fuca Lake
Al Hamdulillah Medina Stein, you want to start Pharaoh? When I wouldn't be let him in? Surely I'm fusina comin sejati I'm Elena, Maria de la, la la la, la la, la de Allah, Masha, Allah, Allahu la sharika Allah, or shadow Anna Mohammed and Abdul rasuluh.
To know
Alhamdulillah wa salatu salam, ala rasulillah All praise is due to a lot and a lot of Peace and blessings beyond the last messenger of Allah.
In our previous
circle, on the book essay on the heart,
we were on page six of the book which you have. And we basically looked at the third paragraph, the righteousness and correction for the heart for which the heart was created, is that it understand things I do not say that it only knows things for someone could know something and not understand it, he could even be negligent of it or reject it.
One wanting to stand something is one was able to specify its limitations accurately define it, be conscious of it and confirm it in his heart.
in time of need, it is sufficient for him and his actions match his statements is internal is the same as is external, that is one who is granted wisdom. And whoever has been granted or has been given wisdom has been given a great good, that is as far as we covered in the last
session. And in it. We looked at the
rightness as we said the rightness of the heart or when is the right the heart in a state which we consider to be righteous. When is the heart acting in the correct fashion. That is the way in which a law created it to act. And we said it's when the heart knows things done understands things and not just
knows it from the point of view of having knowledge of it, but it does understand the implications of that knowledge and it is manifest in his or her actions in that
the internal action acts the internal
deeds match the external, the deeds of the hearts coincide and agree with the deeds of the limbs, that the person is not doing one thing and inside themselves in their hearts, their souls, their hearts are doing something else. They are free from hypocrisy different aspects of hypocrisy or free from reality is a different aspects of you could say contradiction
between the external deeds and the internal deeds of the heart
and you
Tamia identified that state as being one of true good and true wisdom when a law says that welfare has been given wisdom has been given a great good. And
following that
he went on to make a quote from Abba da da
da da is one of the Sahaba, whose actual name was a way mirror even Ahmed from the tribe of Raj. That's the one of the main Medina tribes, and he accepted Islam after the Battle of other
However, he participated in the Battle of a herd and those following it. The problem was I seldom made him the brother of Sal manual fallacy when they came to Medina.
And he was among the leading jurists among the companions, and among the few who settled in Damascus.
Some of the younger companions like Anna Sydney, Malik, Abu Mama, Abdullah Omar NIV nobis, they narrated Hadees from him. So he was from the earliest stage of the leading companions from the earliest days though he wasn't from Mecca. He was from Medina.
His wife is particularly noted in one of the Hadith or Azhar describing her as praying in the same way that the men prayed as a famous author which shirtless original band he quotes in his book similar to salata, Nabhi, as one of the evidence is that there is no distinction between the prayer of the man and the prayer of the woman. So
she was described by those around her that amongst the tarbiat, the female students of the
Sahaba that she used to pray in the same way that the men prayed
at any rate,
in Tamia Cosima saying, some people are given knowledge
and are not given judgment.
Indeed, shed dad house was among those given both knowledge and judgment. And the term used for judgment here is pokum.
He mentioned here, should daddy been house,
who is the son of Sabbath is shut down when I was in Sabbath. And he was also from the husband's tribe of Medina, and was the nephew of Hassan even dabit, who was the poet of the prophet SAW Salah.
That problem I was I seldom
had
a poet who, though the Quran condemns poetry.
And the prophets are seldom had made a number of statements with regards to Portree among them that it would be better for a person's stomach to be filled with pus than to be filled with poetry, his insides be filled with poetry. So I spoke against poetry. But this discourse is the general trend of poetry, the equivalent of which is the music of today. The songs, you know, this is poetry, modern poetry put to music, the vast majority of it is corruption. And this is why you have the general statements of the crime opposed to poetry. However, there is an element of it, which was good. So Prophet Muhammad wa sallam did recognize and spoke well of some of the poets who used to speak about
tawheed, and things like this. And whenever the pagan tribes would come to visit, the prophet SAW Selim and they would bring along with them their points, you know, who would then recite praises of their people, and as a means of boasting, you know, then the prophet SAW Sam would call Hassan to respond to them, you know, who would he would respond with Islamic poetry.
So, there is a place for poetry where it is kept within the bounds and shut down didn't it now's, as we said, was the nephew of Hassan a bizarre bit. And
he lived basically in Syria died in Palestine as a scholar of that area. At any rate, I will
praise Him as having both knowledge and judgment.
Having both knowledge and this judgment, really a sense of good judgment to make the right choice, you know, you may have knowledge about an issue, but how to discernment which gives you the inner understanding of how to apply that knowledge, you may lack it, right. And we find actually in many places in the Quran, where Allah speaks about the prophets, you know, being given scripture and Prophethood. And he adds along with it, and judgment and harpoon, when the Buddha, you know, is this you see, this is repeated in many places. For example, Prophet Isa is spoken of in this way. And so Allium Ron, verse 79, it is not befitting for a human being that the Lord give him scripture,
judgment and Prophethood then he tell people worship me instead of a law. Also we find in store lamby Allah talks about prophet loot, saying, I gave loot judgment and knowledge. And Prophet Musa. Allah says, and when he reached adulthood and maturity, I gave him judgment and knowledge. And also this issue of hokum, you know, is mentioned a number of different places, and I would insert a man, were particularly noted for this wisdom, this discernment. And a law said, in their case, in Surah, Lambie I said, when that wouldn't suit a man, when I'll give judgment concerning the field in which people's sheep graze that night, I was witness to their judgment, and I made Sulaiman understand it.
And to each, I gave wisdom for comb, same for comb and knowledge. Both of them were given it, but still a man had a deeper insight. This case actually been jury robbery. He had narrated that even Massoud had said, that grapes, which had ripened and there are bunches with this what he was referring to this field in which the people's sheep grazed. Instead, it was a field of grapes and which had ripen and their bunches were spoiled by sheep, that would rule that the owner of the grapes should keep the sheep.
So a man said, Not like this old prophet of Allah, that would ask how then he replied, give the grapes to the owner of the sheep. And let him tell them until they grow back as they were, and give the sheep to the owner of the grapes, and let him benefit from them, until the grapes are grown back as they were.
Then the grapes should be given back to their owner, and the sheep back to their owner, says the wisdom of Prophet Solomon.
And even a law we find in many places, the Kryon describes himself using this phrases, phrases, in a hacky moon, Eileen, or Aziz on Hakeem, this concept of Hakeem, you know, is mentioned throughout the Quran. And of course, this relates back for Muslims, when Allah speaks about this sense of wisdom, in terms of our own acceptance of Islam, that when we have internalized this attribute of Allah being the Hakim, having the hokum in the ultimate sense, then we don't resist any judgments which Allah has made for us. We don't fight it.
Because our fighting any judgment, which Allah has made is an is an expression of our distrust in a lot of judgment. If he has made a ruling on a particular issue, then for the believers, there is no room for question for doubt. For hesitation, were supposed to accept it, because Allah describes them while you're sending LIMU test Lima they just submit themselves completely to Allah subhanho wa Taala.
Now this statement actually, which even taymiyah mentions,
and he attributed attributed back to
the source of it
was not identified and
share Solomon halali, who had edited the book in Arabic, he didn't find the source either. I wasn't able to find it myself. But there is a reference in
LA Saba, which is a book on the lives of the Sahaba and which, Oba Eben sommet, another Companion of the prophet SAW Selim, he is reported to have said she had died in the house.
was among those few who were given knowledge and discernment and he uses the term Helm instead. And among people are those given only one of them, it's quite possible that this is the actual narration and even taymiyah it may have slipped him attributed to the wrong source. Anyway, the point is that
this was just a, an issue for the purpose of stressing the importance or the greatness of the blessing of one who has given both knowledge and wisdom. And even taymiyah goes on to say this is the case. In spite this is the case meaning that it is it is a great blessing from Allah to be given both wisdom, knowledge and wisdom, in spite of the fact that people vary in their ability to understand things, from perfect to deficient and in the amount that they understand from a lot to a little and from general to the precise.
Some people are granted a higher and deeper understanding than others. In general, one of the primary causes to attain higher understanding is
taqwa.
Higher understanding one of the major sources, or means by which we can achieve it is through taqwa that is to do acts of obedience and worship sincerely seeking a lot of pleasure and to stay away from all sins major and minor internal and external, out of fear of his punishment, where we seek to put a shield between ourselves and the displeasure of Allah subhanaw taala. And a lot in very different verses of the Quran has made this reference directly saying for example,
in the eighth chapter, verse 29, Yahoo, Latina amanu in Tata, Taka, la, la come for Karna oh you will believe if you have Taqwa of Allah, if you fear Allah, He will provide you with a clear criterion to distinguish between truth and falsehood.
And also a law said, What double law where you are, where you are Nimmo common law have stuck, while fear of a law and the law will teach you.
I am
addressing this concept that says this understanding is a blessing granted by a lot with slaves, and a light by which he will know and comprehend that which others do not know and comprehend, though the two people can be equal in the knowledge they have memorized and equal in their basic understanding of the text. But that inner light, that inner understanding, this is a blessing from Allah subhanho wa Taala.
And this ability may vary from circumstance to circumstance, the fact that a person may have it in one instance, or given one particular circumstance doesn't mean that he has it in all
It may also vary in degree
and it may vary from subject to subject, you may find a given scholar in a given area, which is his area of specialization, he has that deeper knowledge, but in other areas, which are not areas of his specialization, he his knowledge is more general. And we would mentioned when we talked about the life of liberty Tamia was one of the distinguishing characteristics of Emily Tamia was that any subject that he spoke on, it seemed to be his area of specialization. He seemed to have this deep understanding no matter where they were talking about comparative religion, you know, whether you're dealing with the Christians and the Jews and their ideas with their texts, etc. Or whether it's
talking about a student, or whether it's talking about a student, Hadith, or Tafseer, or whatever subject he entered into, he seemed to be a master of that subject. And as we mentioned, from the time he was 19 years old, you know, people were coming to him, scholars were coming to him for fatwas. Alo Aqua
even Tamia goes on to say that these three organs are the main means of gaining knowledge and understanding it, of understanding what is liked and disliked and of distinguishing between those doing good for a person and those
And evil, etc. By knowledge, I mean, the knowledge, which distinguishes between humans and other animals, outside of what they share with them, like smell, taste, and touch.
The three organs, of course, that he's referring to here are the hearing sight and the hearts.
adult humans are able to understand or deduce the hidden reasons behind actions.
While animals and children are not, is one of the distinguishing characteristics of adulthood.
For example, a cow may be fed regularly, in order to fatten it to be slaughtered and eaten.
Relative to the cow, you're feeding it regularly. It's a good thing.
It seems, you know, it's nice person, the cow like you, but he's not able to grasp the fact that you have another intention behind feeding him that you intend to kill him and eat him afterwards. Right? So he's not able to make that, that distinction, right. Similarly, with children,
they are not able to understand the intentions behind things, they can only deal with the act. And this is why we find the Shetty you know, freeing them of obligation, you know, until they reach adulthood, and also why, you know, there are laws even in non Muslim society, which you know, prevent adults from taking advantage of children, because for the child, you only need to have a candy, you know, and the child's eyes are open, and they'll do anything for that candy. And, of course, this is a great danger, the nature of our children have to be protected in the society with the greatest of care.
Now, I've been Tamia. And speaking about these three organs, he downplays the sense of smell, taste and touch. However, even these senses can provide knowledge, when it is interpreted by the mind the human mind. For example, something might smell good, taste nice and feel comfortable, and yet be harmful.
Or it may smell bad, taste terrible,
and feel uncomfortable, yet be beneficial.
The human mind is able to see beyond what the senses
perceive, see what's behind it, see the harm that may not be obvious from the surface. So this isn't the case really, of all of the senses, though even taymiyah focuses on these three, and that is because of the fact that these are the main three, these are the main sources, but then these are the ones which throughout the Quran, you find mentioned time and time again these three repeatedly, we find even taymiyah quoting a series of verses from the Quran, in support of that, for example, in Surah verse 78, where a law says, well, la carozza Khun Min bitonio Maha de la de La Moneda de la como se ma well, Apsara well as a de la la Comtesse guru, Allah extracted you from the wounds of
your mother's while you knew nothing, and made for you hearing sight and hearts, that perhaps you would give thanks.
hearing, sight and hearts
and allows in this very, does mention the fact that it is he who takes you from the womb, though physically we know it is the contraction of the womb of the mother that drives the child out but the law says he takes you from the woods, because this contraction is not something which is controllable, meaning a woman can decide okay, it's time to have some contractions. So I love some contractions. Now, this is something beyond their control. This is something from a law allies put it to send that child so he attributes the coming out of the child to himself. And you will find this in a number of verse in the Quran where Allah attributes certain actions of human beings of his
creation to himself by either because he wants to enable that action gives it a special status, or he wants to remind human beings that he is the one behind it, even though they may think that they are the ones doing it.
Now, even Kathir mentions here concerning this verse. This is in the city of Nicosia, Allah mentions his blessings to his servants.
That he brought them from their mother's rooms not knowing anything. Then he gave gives them hearing to recognize voices sight to see visible things and hearts meaning reason who seat according to the correct view is in the heart. Although it was also said that the seat is in the brain with reason, a person can distinguish between what is harmful and what is beneficial. These abilities and senses gradually develop in a human being. The more he grows, the more his hearing, vision and reason increase until they reach their peak. Allah has created these faculties in human beings to enable them to worship their Lord. So they use all these organs, abilities and powers to obey their master.
So these are gifts from a law and they are for the purpose of enabling human beings to worship Allah in the best way. Then even in even crazier quotes a hadith from obrera, saying, Allah says, Whoever takes my friend as an enemy, this is called Hadees Pudsey. Because prophet SAW Selim is quoting Allah, Allah says, Whoever it takes my friend, as an enemy has declared war on me.
My servant doesn't draw near to me with anything more beloved to me, then he's doing what I have enjoined upon him. And my servant keeps drawing nearer to me, by doing voluntary deeds until I love him. And when I love him, I becoming hearing with which he hears his vision with which he sees his hand when he grasps and his foot with which he walks, were he to ask me for anything, I would give it to him. And if he were to call on me, I would respond. If he were to seek refuge in me, I would grant it to him. I do not hesitate to do anything. As much as I hesitate to take the soul of my believing servant, because he hates death, and I hate to harm him, is his entire body. The meaning
of his head, he didn't get to goes on to say is that when a person is sincere in his obedience to Allah, all these deeds are done for the sake of Allah. So he hears only for the sake of Allah, He only sees for the sake of Allah, meaning he only listens to or looks at what is allowed by Allah. He does not grasp or walk except in obedience of Allah, seeking a lot of help and all of these things.
Then if Nick Jamia goes on to mention the verse from Surah sajida. Then he made him and blew in him from his spirit, and made for you hearing sights and hearts. But rarely you give thanks in this verse. Again, Ally's pointing out that these powers these faculties are gifts from Allah, and we should be thankful to Allah for them thankful, not meaning merely saying Zakouma law, you know, just like a law or you know, Ashoka Allah or you know, these phrases, which we might say routinely.
But, by using these faculties, in the way which Allah has prescribed, then we give true thanks to him. This is where the truth is expressed, it becomes real.
The following verses while it's raw, even taymiyah mentions as another evidence verse 36, do not say what you have no knowledge of when I talk for my laser like a v L. Indeed, the hearing sight and heart will all be questioned.
pavada
one of the students of the Sahaba had said, This meant that you should not say I have seen, when you have not seen or I have heard, when you have heard nothing, or I know when you don't know for a law will ask you about all of that.
even crazier what goes on to say after mentioning this in conclusion.
What he says means that Allah forbid speaking without knowledge,
and only on the basis of suspicion, which is mere imagination and illusions. Allah says avoid most suspicions, for some suspicions are sinful. And this is done by law tells us to avoid avoid suspicion. Because there is a danger in suspicion. We hear things and that suspicion where we have suspicion about people can lead us to then spread slander and lies if we keep ourselves free from suspicion when people bring
false information to us. Our first reaction will be to verify, to question them, Do you have evidence for this? You know, what you're saying is a form of slander or backbiting or whatever, you know, they will be immunized from backbiting, if they free themselves from suspicion, because suspicion is where is the is the if you could say the fertile grounds for slander.
And the rasa Selamat said in a hadith narrated by Abu huraira, er Kumar one by one na accesable Hadees beware of suspicion for suspicion is the most false form of speech.
And if not bass had quoted the problem was as lm is saying, and this is a very serious point regarding something which we may take some quite simple, where people may speak about dreams to impress other people.
You know, of course, the ultimate case is when a person says he or she dreamt that they saw the prophet SAW someone
in a gathering, somebody mentioned that everybody says, oh, Akbar. So this was not to be left out somebody else as well. I saw the prophet SAW Santa moto.
Because of course, Rosa Solomon did say, you know, whoever has seen me in a dream have seen me, because Satan cannot take my form. However, the companions when people brought this to them used to question them and ask, what did he look like?
Now doesn't have to say I saw him in a dream, but What did it look like? Now he's described as having this huge green turban, you know, and you know, dressed in a chihuahua and homies, you know, the typical Pakistani outfit, you know, or whatever, you know, which is maybe the image that the person has of what the prophet SAW Selim should look like a pious man, if it doesn't match, he never used to wear that particular dress. He didn't use to wear a big green turban on his head, you know, then we say,
or they describe them in one in other descriptions of him which don't match, then we rejected and rejected. We only it's only accepted if, if he description matches what is mentioned in the authentic traditions of the problem of Salah.
Anyway, the problems are Solomon said the Hadees narrated right now boss, whoever claims to have seen a dream, not just him in a dream, but just to see a dream in general, whoever claims to have seen in a dream, he didn't see his claims, he has seen a dream which he didn't see, he will be given the assignment of making a knot between two grains of barley. And he will never be able to do it.
He'll be given the assignment, obviously, when is this day of judgment. He's been given the assignment that will be his trial to do this, which he cannot.
And of course, that is humiliation, of course, you will want to do it, because you want to do what allows commanded to do and you're unable to do it. Meaning failure, meaning punishments. So it is something very serious, no to talk even about dreams, which we didn't see.
Now, I've been here I'd mentioned when a law said in this verse, indeed, the hearing, sight and heart will all be questioned, that this means that the person will be asked about them on the Day of Judgment, and they will be asked about him and what he did, rather versus where a lot of speaks about putting a seal over the people's mouths, and their skins, their hands, etc. Their body parts will give witness against them.
Even taymiyah goes on to mention the verse from Surah Al Goff, verse 26, with john Allah whom some man Rob Sora.
He made for them hearing sight and hearts and into Al Baqarah verse seven, Allah seal their hearts hearing and sight with a veil.
Tada
spoke on this verse saying that Satan control them when they obeyed Him. Therefore law sealed their hearts hearing and sight and they could neither see guidance nor hear and understand.
Mujahid added. It occurs when sin resides in the heart and surrounds it from all sides. And this submersion of the heart in sin constitutes a stamp, meaning a seal.
The stain is not as bad as the stamp, which is not as bad as the lock, which is the worst type. And then he demonstrated
the difference between the three he's
Referring to the companions, they used to say that the heart is like this, and we don't put out an open pop.
When the servant commits a sin, a part of the heart will be rolled up, and he would roll up his index finger.
When the sermon commits another sin, a part of the heart will be rolled up. Then he rolled up another finger
and he would continue in sin until the fingers all rolled up. Then that is the lock he said, then the heart will be sealed.
Now
interfere to be
remember, Cody had said
that the oma was of the unanimous opinion that Allah described himself as sealing and locking the hearts of believers disbelievers as a punishment for their disbelief
as a punishment for their disbelief.
He then quoted from Surah Nisa, verse 155, bal taba Allahu la ha bico for him, rather a la seal them because of their disbelief. And then he mentioned the hadith of
which brothers as Ellen said, trials will be presented before the heart, just as straws are woven into a mat, one after another. Any heart which accepts the trials will have a black spot engraved on it. And then the heart which rejects the trials will have a white spot engraved on it. hearts will be in two categories white like barren rock.
No trials will harm this category as long as the heavens in the earth exists. Another category will be black, like a cup turned upside down. This heart doesn't recognize worth righteousness, or renounce evil, but only what it desires feed upon.
Islam initiated at something strange This is
Mr. Malhotra goes on to say and it will revert to its position of strangeness. So give glad tidings to the strangers.
Imam poor to be raised this point
in response to those who claimed that there was no freewill since the law sealed the hearts because this is what some people may interpret from that phrase where law said he has sealed the hearts meaning now you had no freewill. So whatever you do is evil. This is because a lot sealed your hearts. But why did he steal your hearts? Is it just because he didn't like you?
It is arbitrary. He just picks and choose amongst human beings, those he doesn't like he says there are those he likes he gives them guidance. No, it is because of their repeated sin, their continuation in sin, their rejection of the truth that Allah seals their heart as a consequence of their actions.
And even taymiyah went on to say, and he said the following concerning the deeds and power required of every one of these organs. I've created for how many genes and humans who have hearts but do not understand with them. eyes but do not see with them and ears but do not hear with them.
Because here said
this man that they do not benefit from the senses that Allah created for them as a means of gaining guidance. He said about the hypocrites they are deaf, dumb and blind. So they do not return to the right path and about the disbelievers they're deaf, dumb and blind. So they do not understand
this verse, which
even taymiyah mentions from Surah Al are off verse 179. The completion of it is hula cackle and ami Balham, hula, hula Rafi loon, they are like cattle. Rather they're more straight. They are those who are heedless.
When can we get here said those who need to hear the truth no understand it. Nor see guidance are just like grazing cattle. They do not benefit from the senses except for what sustains their life in this world. Allah said in a similar verse,
as well Baqarah verse 171. And the example of those with this believe is that the one who shouts to those who hear nothing but the call and cries, meaning that their example, when they're called to faith is the example of capital that hear only the voice of the shepherd but cannot understand
What he is saying a lot further describe them rather, they're more astray, by whom
they're even more strange than capital, because the capital still respond to the call of the shepherd. So the capital can't understand the words of what the shepherd is saying. They know when the shepherd gives the call they come. So at least they respond. Whereas for people described, the disbelievers and hypocrites.
They do not respond at all, even though they've understood and they heard the call, they don't, they don't respond. So they are not like capital, because the capital at least fulfill their purpose and the service for which they were created. Whereas the disbeliever was created to worship Allah alone. But he this believed in Allah and associated others in his worship. Therefore, those people who disobey a lot, well they are lost right, are more honorable than some angels, while cattle are better than those who disbelieve in him.
So, in with regards to these qualities, which Allah has given, as human beings, we are required to recognize them as mercies and blessings which Allah has given us, and that they have a purpose. Not that we use them, anyhow, anyway. But we have a responsibility to use our faculties in a way in which is pleasing to Allah. And as such, they're used becomes an act of worship, meaning we can worship Allah with our eyes. Normally, when people say this, we think of a person in a situation where he cannot move any of his limbs. So he has to make reports of Jews using his eyes. But no, it goes beyond that. If we look at the things which are pleasing to Allah, and we abstain from looking
at the things displeasing to Allah, then we are worshipping Allah with our eyes.
I mean, that is the vastness of Islam, that even our eyes can worship Allah we can gain righteous deeds, through just using our eyes, as a law had prescribed, that they be used. Similarly, our hearing that we only listen to the things which are pleasing to Allah, when we find ourselves in circumstances where people are talking about things displeasing to Allah, we advise those people and if they refuse, we leave them. We don't sit in their presence. And this becomes an act of worship, by us controlling what we hear, seeking only to listen what is pleasing to Allah, then we worship Allah with our ears, and of course, with our hearts. Ultimately, this is the ultimate level of
worship, because this is the essence of the individual. And this is the essence of where worship lies. Because even the eyes that we worship with the ears that we worship with, this is as a result of the heart. And that's what even taymiyah goes on to discuss in the chapter following it, the prominence of the heart, the heart being above those other two, the alarm mentions all three together and even mentioned the height last. The heart is ultimately the most prominent
with Tamia goes on to say, although all three are mentioned together, the AI is inferior to the heart, and the air. It is different from them, in that it only sees things that are present and corporal like images and objects. On the other hand, the heart and ears enable one to know about spiritual and theoretical things that are invisible and intangible. Furthermore, even these two are different, and that the heart understands things by itself. And knowledge is its nourishment and its specialty. As for the air, it merely carries words containing knowledge to the heart. In itself, it captures statements in words. And when they reach the heart, the heart extracts from them the
knowledge they contain. So really all of the senses, they share the same
principle, that it's the heart, which does the interpreting, the understanding is really with the hearts. So though a law speaks about the eyes and the ears being responsible, it is really the heart
which is behind the eyes and ears that are responsible, punishing the heirs, punishing the heart, the eyes, of course, this is of no value. This is why when Allah speaks about the punishment,
for example, in the Hellfire, a lot of talks about the Hellfire as surrounding the hearts. He doesn't speak about surrounding the eyes and the ears, you know, he speaks about surrounding the hearts.
And the focus is on the heart because this is ultimately where the punishment lies, as it's ultimately where belief and disbelief lies.
demio goes on to say the master of knowledge in reality is the heart. The remainder of the organs and limbs are gate men, to whom information which is, which they are unable to acquire by themselves. It is the master to the degree, that whoever loses any of the other organs loses only the knowledge that was conveyed through it.
Thus the deaf person is unable to gain knowledge about speech. And the blind person is unaware of vast knowledge contained,
advance knowledge objects contained. Likewise, whoever looks at things without participation of the heart, or listens to words of the scholars without participation of the heart does not understand anything. That's the pivot of affairs is the heart. Here the wisdom of is the wisdom of a law statement or the wisdom of a law statement becomes clear while they travel in the land. That they have hearts to understand or ears to hear with.
Whenever Jamia mentioned,
concerning the Deaf and the Blind, he said, and the blind person is unaware of the vast knowledge objects contained. What he meant by that is that a blind person who feels the surface for example of a pyramid, or a space shuttle cannot understand the history behind them by sense of touch.
There's huge wisdom, huge information behind what he can touch, he can figure out shapes in terms of what he is touching, or what is behind it is unable to grasp. Anyway, I lost my dollar car calls on people to travel in the land, to reflect on the stories concerning the terrible ends that befell those who deny the truth. Also in Surah Kahf, Allah says in that is a reminder for those for whoever has a heart or listens attentively.
listening attentively, of course, Ivan Tamia mentioned it means here's the speech comprehends and understands it in his mind, and grasp this implication, by his intellect.
So, this issue of, of attentiveness, of whatever we do, being conscious, being aware that the heart participate is very, very important, which it is it is that participation of the heart, which turns x from being
mundane, physical daily acts into worship, when the heart participates, as the scholars mentioned that when we put an intention behind anything we do, for example, in the morning, you drink a glass of juice, and you eat an egg.
This is a MOBA acts, according to Islamic law, it is permissible for you.
If you're starving to death, it becomes obligatory
to prevent yourself from dying, but as a normal activities MOBA, but now, if your heart participates, this is something very subtle. The heart participates in drinking apple juice and eating an egg. How does the heart participate in it?
It participates by putting an intention behind it, I am drinking this apple juice, and eating this egg, in order that I have the strength, the bodily strength, to be able to worship Allah, or to do jihad, if the time arises, you know, or whatever acts of, of righteousness that we can do. This gives us the strength to do it. Once we put that intention, then drinking that glass of juice, eating that egg becomes an act of righteousness and worship of Allah subhanho wa Taala.
So this is the concept of having the heart participate in the act. And of course, this is when brothers us lm told us to say Bismillah before whatever we do, this is this was the intent that the heart participate in our actions, anything of importance that we want to do we say Bismillah before Bismillah before eating, etc. Bismillah can be a guide for us in what we can do and what we can't do. Sometimes people ask the questions, you know, sometimes they go on the internet, you know, these things come up and ask me and blah, blah, you know, and I ended up
What some people advises whenever you turn on the internet internet, say Bismillah
whenever you start to search, say, Bismillah. Now, if you can't say Bismillah, before turning on the internet, because it means you are planning to go in for something you shouldn't be going in for that is telling you that this is evil, stay away from it. Before you make that search, if you can say Bismillah, that this is telling you, you shouldn't be there. So Bismillah This, of course, is with the,
the,
the heart being involved with the environment of the heart, because of course, technically speaking, of course, I just believe or whatever, I can just say Bismillah and do it, you may even find ignorant Muslims saying this Milan, taking a bottle of alcohol.
People tell me that people doing that in Russia, you know, in southern Russia, Muslim states, people have been under communism for so long, you know, their knowledge of Islam is down to a bare minimum.
Certain things they remember Bismillah So, you might find them in their functions, you know, they gather for weddings, and they pass around the alcohol Bismillah AR but it takes a drink.
This is without the participation of the heart, they have not understood what this meant, and what they have not understood the meaning behind it, which should now guide them and stop them from corruption. So the concept of participation of the heart is, of course, a very vital concept. This goes back even to things like reading of the Quran, you know, where a law speaks about reflection on the Quran, you know, people reading the Quran or fly to the moon and Firaon Will they not reflect on the Quran or other hearts laptop? Because the height when it's locked up, it's not participating in the act. So we go through the act of reading the grant, yes, we should read grant every day. So we
take it out.
We only know the Arabic text, and we do it every day.
The impact, but if you do, what changes can it make? What benefit is up is it ultimately.
So it is a critical for us that whatever act we do, whether that be acts of worship, or even acts that we don't consider to be worship, that we try to have our hearts participate in whatever we do.
We'll stop here in sha Allah, and
give you a chance for questions, which I didn't manage to do in the last couple of seconds sessions. So if you have any questions that asked you to store them up, bring them along, until we had a chance, you know, now is a chance for you to ask any questions that you would like on the topic naturally.
On the issue,
one of the
many difficulties facing
people
and they have some knowledge from here and then when they don't have
as we know the
conditions.
The
first one
to begin with.
And you don't know how to break
through the basic elements of
getting into many
arguments and discussion about Islam.
And
facing the most
don't know how far and how righteous these people are.
They were
people not wearing hijab, women not wearing
any
primary thing and when it was the moment where we know where
the media will allow you
Regardless,
okay, I wrote this comment
concerning the issue of knowledge and taqwa in our knowledge, where people having limited knowledge,
are giving fatwas or rulings on critical issues without a real Foundation,
the danger of this and
as Muslims,
we actually become responsible in many cases, regarding this, wherein, if we hear as the example, he gave that somebody accepted Islam,
so, and so was a famous pop singer, you know, very popular, he accepted Islam.
And he comes, you know, bring him to give a talk. So, he gives a talk on why he accepted Islam. hamdulillah wonderful, but then after that, you will find the Muslim study to ask him to give to us, you know, on Fifth issues, you know, and you know, if he has taqwa, then he will say and stuff and say, Well, you know, this is not my area. I don't have any knowledge on this. I'm just gonna tell you what I, but unfortunately, you do I have people who, when put in a squat position, they ask questions, they start to answer and give their opinions. And you know, of course, it's very dangerous, misleading. And, you know, that's why it's very important that we be aware of giving
rulings because problems I sell them and said, there are three types of judges. People give rulings, three types, to inhale, and one in paradise.
The one who has no knowledge and gives a ruling, whether he's right or wrong, is inhale.
So the person has no knowledge to give a ruling, they're guessing.
And they happen to be right. It still isn't.
The one who has knowledge, but doesn't rule according to his knowledge is an owl.
And the only one going to Paradise is the one who has knowledge and rules, according to the knowledge gives the rulings according to the knowledge. So it is a very sensitive area in Islam. That's why a lot of stress is in the pridefest Allah decree and quantum law talamona those who know if you don't know, seeking knowledge, etc, you know, that knowledge has to be respected.
You know, knowledge has to be respected.
And part of that respect, is not to seek it from those who don't have it.
Okay, well, let's question that if the issue of intentions, darts, being behind the deeds, if a person does a deed, which is not in accordance with the sooner will that person be rewarded, it's possible he could be rewarded for what he has done. Right? Well, as a basic principle, we know that's what needs to be acceptable to Allah, they must fulfill the condition of one, a being for the sake of Allah.
Plus,
secondly, that in doing it, one must be conscious of Allah. Right is not the involuntary action.
And thirdly, that it be done according to the methodology of Rasulullah sallallahu wasallam, must be done according to the sun. Now, this is the basic principles for the deed to be acceptable to Allah subhanaw taala. So now a person who doesn't need which doesn't fulfill the condition of
the soon enough following the sooner Rasulullah saw some of them, then it means that that deed in and of itself, is not a righteous deed, is not acceptable to a light is rejected.
As well as, as Alan said, Whoever does a deed which doesn't have our seal of approval on it, not acceptable to laws rejected, we know that, however,
going back to intentions, that person if they had a good intention in doing this, and again,
I should stress we're not talking about a person trying to justify harass
A person trying to justify harm with a good intention. And I'm not talking about that category, we're talking about a person
thinking that this thing is a good deed, because that is the knowledge which has come to him or her. He lives in a village, all of the knowledge, you know, is that on layer two is raw, you know, you're supposed to celebrate it faster night do these things. And they do this for the sake of Allah.
Now, the past, the acts that they did may not be acceptable to Allah, because their innovation, but the intention that they had of trying to do it purely to please a lot, a lot can accept that intention, and forgive their acts. That's why we have to be very careful. You know, when we come into light, we come into understanding, the tendency is then to negate everybody else.
All in everybody else is going to help.
You know, because they don't have that understanding very dangerous. Because we may have that understanding,
and not act in accordance with that understanding, it become a curse, which puts us in hell, and they go to Paradise, because they had good intentions. And that was the knowledge that they could grasp at the time that those are available to them. And this is evident from the Hadith in Sahih Bukhari of the individual. When the time of his death came, right, he told his sons to burn his body
and take the ashes, sprinkle some of it in the sea, and some of it to the winds on the land.
So he said, he did that, to do this. He said, because I fear what would happen to me if Allah got a hold of me,
okay.
I'm burning yourself, throwing your ashes, thinking that the law will not be able to get ahold of you, if you did that would say this is
not his cup of Allah is not able to bring you back together.
However, when he does that, when he did that proposal and said that our law told the sea and the land to bring his past parts back together, and he was one in front of a lot. And a lot asked him, Why did you do this? And he said, I did it out of fear of you, Allah. And Allah forgive
me paradise.
So something which we might appear to us as this, we said, this is a look, he didn't understand what he did burden himself like I didn't do
no. Wrong, incorrect, but his sincerity of intention. And obviously, he didn't have access to then the correct knowledge.
A lot forgave him for it, and rewarded him for his intention, not for his act.
So, yes, it is possible that that act may not be in accordance with this law.
And that's why we have to be very careful about how we deal with people who are in different states of ignorance in different parts of the Muslim world. You know, who may be doing things which are wrong without all these other kinds of things.
We need to educate them. But we have to we have to be aware, we don't just you know, scoring them speak ill of them in the sense that they're all going to hell your last year, this blah, blah, blah, you got to be very careful.
I can pick it up for you inshallah. But it's an authentic, authentic narration. I'm not certain of which book of the Hadees it is, but it's well known and without a doubt,