Faraz Rabbani – The Rawha #019 Good Opinion of God and Drawing Near Loving For God Intentions of Seeking Knowledge

Faraz Rabbani
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The importance of sound understanding of Allah's actions and attributes is crucial for achieving desired divine benefits. The speaker discusses the importance of love for oneself, intentions, and the potential harm of doing things by oneself. The speaker provides practical advice for students to write out their own WhatsApp messages.

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			The messenger of Allah, peace and blessings be
		
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			upon him, encouraged us to strive for uprightness
		
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			by seeking assistance in the early mornings, late
		
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			afternoons at and something of the depths of
		
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			the night. From this tradition, the scholars made
		
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			it a habit to briefly read text of
		
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			religious guidance in the late afternoon and often
		
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			term such readings the daily.
		
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			The term refers to the late afternoon, but
		
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			also to a time of rest from worldly
		
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			toils and reinvigoration of one's spirit.
		
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			In this day, Sheikh Horazrabani will be covering
		
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			2 texts, imam Zarnouji's primer on the etiquette
		
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			of seeking knowledge,
		
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			and imam Youssef Anabahani's beautiful collection of 40
		
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			sets of 40 prophetic hadith.
		
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			In our daily raha, we've been looking at
		
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			the 40 Hadith Qudsi.
		
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			That's the first collection
		
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			in
		
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			the
		
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			Irvine, 40 sets of 40 hadiths
		
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			from
		
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			the Messenger Sallallahu Alaihi Wasallam.
		
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			And we've we're also looking at Talim Al
		
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			Mutalim by Imam Azar Nuezhi.
		
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			And Talim al Mutalim,
		
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			we
		
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			paused
		
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			in the last session
		
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			to look
		
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			at some of the key verses and some
		
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			of the key hadiths
		
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			that highlight
		
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			some of the virtues
		
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			of knowledge, and all the hadiths on the
		
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			virtues of knowledge,
		
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			all have within them
		
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			clear expression
		
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			or indication
		
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			or
		
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			implicit within them
		
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			the key conditions for
		
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			gaining and benefiting
		
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			from that knowledge.
		
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			So we stopped,
		
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			we in our look at
		
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			the 40 Hadith Qudsi,
		
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			I believe
		
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			with Hadith number 28.
		
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			Correct?
		
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			That honor is my
		
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			cloak
		
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			and and
		
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			haughtiness is my garment.
		
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			So whoever buys with me for them, I
		
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			will punish them.
		
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			And in and one narration of it mentioned
		
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			by the author, it says,
		
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			I will
		
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			cut them off.
		
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			I'll destroy them.
		
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			So Hadith number 29
		
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			and
		
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			So the messenger,
		
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			the prophet sallallahu alaihi wa sallam, relates
		
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			that Allah most high says,
		
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			Allah Subhanahu wa Ta'ala says, I
		
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			am
		
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			as my servant
		
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			thinks of me.
		
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			If they think
		
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			good of me,
		
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			they shall have it. And if they think
		
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			ill of me, they shall have it.
		
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			Right?
		
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			And this is and there's a number of
		
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			such hadiths and they're in the one. Right?
		
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			And this refer I am as my
		
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			servant.
		
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			Yeah. Is how one thinks of someone.
		
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			Right?
		
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			But,
		
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			you could also you know, literally,
		
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			literally
		
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			is
		
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			refers to tangible,
		
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			I am
		
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			with
		
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			the servants thinking of Me. Right?
		
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			So if you think of Allah,
		
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			He's there with you.
		
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			Because the reality is He is with you
		
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			wherever you may be.
		
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			But if you think of Him in good
		
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			quality,
		
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			you think of His
		
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			mercy and favor,
		
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			and you think about
		
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			him in a good way, that's what you
		
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			will find.
		
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			But if you think that he will forget
		
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			you and not give you, and or you
		
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			object to him,
		
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			right? So it's either thinking about Allah himself,
		
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			or his attributes,
		
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			or his actions.
		
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			I am as my servant thinks of me,
		
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			of Allah himself,
		
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			of his attributes,
		
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			and of his actions.
		
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			Right?
		
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			And of course and the thinking is not
		
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			just the imagining with the mind, but how
		
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			you conduct yourself.
		
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			Right?
		
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			Right?
		
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			I am as my servant thinks of me.
		
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			Both,
		
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			like, if what you think about Allah, but
		
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			then how you do it, because what your
		
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			actions
		
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			are expressions of how you truly think about
		
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			something.
		
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			And this is related by Imam Ahmed and
		
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			Muslim.
		
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			And in Hadith number
		
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			so that's Hadith 29. Hadith number 30
		
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			and
		
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			So in this hadith related by Bureira from
		
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			the Messenger of Allah SallAllahu Alaihi Wasallam, Allah
		
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			Most High says,
		
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			I am as my servant
		
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			thinks of me.
		
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			And I am with them
		
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			when they remember me.
		
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			Right?
		
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			Or,
		
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			because I am with them when they remember
		
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			me, or I am
		
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			and I am with them as they remember
		
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			me.
		
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			This is both the remembrance of the tongue
		
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			and the remembrance of your state and actions.
		
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			And then Allah Subhana Wa Ta'la explains,
		
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			if they remember me in the you know,
		
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			within themselves,
		
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			I remember
		
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			them
		
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			to myself.
		
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			And if they remember me
		
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			in a gathering,
		
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			I remember them in a gathering
		
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			that is better than that.
		
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			Of course, this is of the numerous hadiths
		
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			of the merit of remembering Allah with other
		
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			people.
		
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			And we've had other
		
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			hadiths that have come on this of the
		
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			hadith,
		
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			and more are to come.
		
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			And then
		
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			if
		
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			they draw close to me by a hand
		
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			span,
		
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			Shibran,
		
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			I draw close to them by an arm's
		
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			length, zira.
		
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			And if they draw close to me, by
		
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			an arm's length, takarab to min Huban, which
		
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			is 2 arms' lengths.
		
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			When
		
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			and if they come to me
		
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			walking,
		
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			I rush
		
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			to them.
		
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			It's related by Ibn Abi Sheba. Now this
		
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			narration of Ibn Abi Sheba is also mentioned
		
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			separately,
		
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			the 2 parts of it,
		
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			in
		
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			the Sahih works.
		
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			Right? But he mentions this narration because it
		
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			puts the 2 together.
		
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			Right?
		
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			There's a question.
		
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			I mentioned them in a gathering better than
		
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			that, which is in the company of the
		
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			angels, by Allah mentioning
		
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			those people, which
		
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			is a greater honor,
		
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			which is a which ultimately indicates greater divine
		
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			good pleasure.
		
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			And that and this is from Allah's mercy
		
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			that if they draw close to me
		
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			by by a hand span but it also
		
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			affirms these two key meanings. Right? 1 is
		
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			all the actions that one does, what is
		
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			the purpose underlying them?
		
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			To draw closer to Allah.
		
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			Right?
		
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			But that Allah is
		
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			does not
		
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			he's testing us in drawing close,
		
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			it's he wants us
		
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			to come close to him.
		
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			Right? And he magnifies that. Right? So our
		
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			the basis of Allah's dealing with servants is
		
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			mercy.
		
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			If they draw close to me by even
		
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			a little, I magnify it.
		
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			Right?
		
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			And that's how we view tests.
		
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			Right? These are opportunities of takharub, and Allah,
		
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			we we have the surety that Allah will
		
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			magnify its consequence.
		
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			But that the more that one strives, the
		
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			greater the transformative consequence.
		
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			But the greatest thing one can do to
		
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			draw close to Allah is consistency in the
		
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			acts of drawing close. When,
		
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			if they come to me walking,
		
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			that is when the acts of takar rub,
		
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			of drawing close, become consistent.
		
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			I come to them.
		
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			Right?
		
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			I, Allah, comes to them comes to the
		
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			servant
		
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			rushing.
		
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			Right? And
		
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			this was explained by Imam Nawawi because the
		
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			hadith is in Muslim this part of the
		
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			hadith is in Sahih Muslim as well,
		
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			that it is Allah's
		
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			is the the
		
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			constant divine favor upon such a person.
		
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			But Allah comes to them. Right? Because
		
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			The foremost the foremost, they are the ones
		
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			who've been drawn close.
		
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			Okay.
		
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			So this hadith contains a clear call, right,
		
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			to remember Allah's to have a good opinion
		
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			of Allah.
		
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			Right? But of course to have a good
		
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			opinion of Allah, you must know Allah.
		
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			Right? You must know
		
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			Allah,
		
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			who He is,
		
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			in His entity,
		
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			and who He is in His attributes.
		
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			And to under and who he is in
		
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			his actions.
		
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			Right?
		
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			So one must have this is why the
		
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			study, the sound study of Aptida is so
		
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			critical, to have clear understanding of what we
		
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			believe about Allah himself
		
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			and his attributes and his actions.
		
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			Right?
		
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			And this is the only way to understand
		
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			reality because as im Imam Al Ghazali says,
		
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			For nothing
		
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			is in existence except Allah himself
		
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			and his attributes
		
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			and his actions
		
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			And his dominion
		
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			and his servants are from his actions. He,
		
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			Allah.
		
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			Allah has created you. Right? So they're all
		
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			from
		
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			so this is so having
		
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			a good opinion of Allah
		
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			requires
		
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			sound understanding of Islamic beliefs and then
		
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			sound
		
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			that's the seed of having a good opinion
		
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			of Allah, but it must be watered with
		
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			the water of remembrance, which is why remembrance
		
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			of Allah subhanahu wa ta'ala is mentioned.
		
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			And
		
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			it's and
		
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			it is cultivated
		
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			by?
		
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			Mhmm. Mhmm.
		
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			It's cultivated by gatherings of.
		
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			Right? That's very clear.
		
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			And
		
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			the purpose
		
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			of the true servant of Allah is is
		
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			to draw close,
		
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			and to
		
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			take the little steps,
		
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			you know, the hand span. That's a small
		
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			step. That's not even a step.
		
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			You just imagine it if everyone just takes
		
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			a moment. I don't know how to look
		
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			at you. Just take a moment. Just stand
		
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			up.
		
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			K.
		
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			Okay,
		
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			and
		
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			estimate. You don't have to, like, measure it.
		
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			Estimate,
		
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			drawing you know, taking a step, that's a
		
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			shibr.
		
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			That's just like a hand span. How is
		
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			it would you call that a step? Don't
		
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			trip over your hand back, please.
		
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			Is that a step?
		
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			You wouldn't even call that a step. You
		
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			know, it's on take a step towards Allah.
		
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			Right? Take even, like,
		
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			like, a little nudge
		
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			towards Allah.
		
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			Right? Right? That's a shibr.
		
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			A zira
		
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			is closer to a step. Right? A zira
		
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			is about half a meter. Right? And we
		
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			just estimate. You don't have to, like, we're
		
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			not don't step on your laptop, please.
		
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			Okay. They take a
		
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			right?
		
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			Right? That's closer to being a full step,
		
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			but probably a little less.
		
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			Right? But then
		
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			right, is a meter.
		
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			That's a big step.
		
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			Let's take a big step.
		
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			Okay?
		
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			That's that's a
		
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			jump.
		
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			So
		
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			a ba, like, you know, that's a meter.
		
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			2 zirah's,
		
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			right? That's a big step, like a step
		
00:15:22 --> 00:15:22
			and a half.
		
00:15:23 --> 00:15:25
			How much is one step? The fukaat, to
		
00:15:25 --> 00:15:28
			define you guys can all sit down. Right?
		
00:15:28 --> 00:15:29
			The
		
00:15:30 --> 00:15:32
			like, is one step a khutwa?
		
00:15:32 --> 00:15:35
			And there's different types of steps, of course.
		
00:15:35 --> 00:15:36
			People,
		
00:15:36 --> 00:15:38
			god bless the Arabs, they love to swear
		
00:15:38 --> 00:15:41
			by things, and to me that wallahi this,
		
00:15:41 --> 00:15:41
			if this,
		
00:15:42 --> 00:15:44
			that to define everything. How much is a
		
00:15:44 --> 00:15:45
			step?
		
00:15:45 --> 00:15:48
			And then there's different types of steps.
		
00:15:49 --> 00:15:49
			Right?
		
00:15:51 --> 00:15:52
			And the hutwa,
		
00:15:53 --> 00:15:55
			actually, it's a big step. Right? Because if
		
00:15:55 --> 00:15:57
			you walk normally, but if you take a
		
00:15:57 --> 00:15:57
			big
		
00:15:58 --> 00:16:00
			step, it's like could be, like, could could
		
00:16:00 --> 00:16:02
			be up to a ba, right, so, like,
		
00:16:02 --> 00:16:04
			take a big step. So you take a
		
00:16:04 --> 00:16:05
			little it's a the
		
00:16:06 --> 00:16:08
			the little thing, then a small step,
		
00:16:10 --> 00:16:11
			then a big step,
		
00:16:12 --> 00:16:12
			the ba,
		
00:16:13 --> 00:16:14
			Right? That those are big steps, like someone
		
00:16:14 --> 00:16:15
			who's
		
00:16:16 --> 00:16:18
			gained momentum now.
		
00:16:18 --> 00:16:20
			Well, it's an EM sheet, but then they
		
00:16:20 --> 00:16:22
			make it consistent. But also the big steps,
		
00:16:22 --> 00:16:23
			some of the other I must say, it's
		
00:16:23 --> 00:16:24
			like
		
00:16:25 --> 00:16:25
			there's
		
00:16:27 --> 00:16:28
			if you think about it,
		
00:16:29 --> 00:16:31
			initially when you take a step, what are
		
00:16:31 --> 00:16:32
			you going to do?
		
00:16:33 --> 00:16:35
			It'll be it would be tiny.
		
00:16:35 --> 00:16:37
			But then you take a small step, and
		
00:16:37 --> 00:16:39
			it's probably less than a complete step.
		
00:16:41 --> 00:16:43
			But then you may be excessive, because
		
00:16:44 --> 00:16:46
			take a big step like that.
		
00:16:46 --> 00:16:49
			Right? I almost laughed. I say the big
		
00:16:49 --> 00:16:50
			step. Right?
		
00:16:51 --> 00:16:53
			Right? Which is like a meter step.
		
00:16:53 --> 00:16:55
			It's kinda you take that as your step,
		
00:16:55 --> 00:16:57
			it's kind of big,
		
00:16:57 --> 00:16:58
			right? And that's sort of the
		
00:16:59 --> 00:17:01
			struggle of beginning. In beginning, you can only
		
00:17:01 --> 00:17:03
			take a tiny step, then it may be
		
00:17:03 --> 00:17:05
			an incomplete step. Then you may kind of
		
00:17:05 --> 00:17:07
			go overboard a little bit for a while,
		
00:17:07 --> 00:17:09
			but don't worry about that. And the same
		
00:17:09 --> 00:17:11
			thing happened in studies. You find yourself you
		
00:17:11 --> 00:17:12
			slack a little bit,
		
00:17:13 --> 00:17:15
			then you feel that you're not making progress,
		
00:17:16 --> 00:17:17
			then it's not quite
		
00:17:18 --> 00:17:18
			complete,
		
00:17:19 --> 00:17:20
			then you go overboard,
		
00:17:21 --> 00:17:23
			and, like, your mom gets mad at you
		
00:17:23 --> 00:17:24
			because you never visited her,
		
00:17:25 --> 00:17:27
			and you never made a meal at home,
		
00:17:27 --> 00:17:28
			and you didn't throw out the garbage.
		
00:17:29 --> 00:17:32
			Right? But then it comes back to a
		
00:17:32 --> 00:17:34
			balance. And what is the balance? It's MESHI.
		
00:17:34 --> 00:17:36
			And MESHI, of course, is not necessarily the
		
00:17:36 --> 00:17:37
			ba,
		
00:17:37 --> 00:17:39
			but it has continuity.
		
00:17:45 --> 00:17:46
			But it
		
00:17:46 --> 00:17:48
			but it's all under divine favor.
		
00:17:49 --> 00:17:50
			It's all
		
00:17:50 --> 00:17:51
			under divine favor.
		
00:17:54 --> 00:17:55
			But also to think about
		
00:17:56 --> 00:17:56
			the reality
		
00:17:57 --> 00:17:58
			of Allah coming to you.
		
00:18:00 --> 00:18:02
			Right? But, of course, the reality, of course,
		
00:18:02 --> 00:18:03
			as we know from the Quran,
		
00:18:04 --> 00:18:06
			he is always with
		
00:18:07 --> 00:18:08
			you. Wherever
		
00:18:08 --> 00:18:08
			you
		
00:18:09 --> 00:18:09
			may
		
00:18:10 --> 00:18:10
			be,
		
00:18:11 --> 00:18:12
			however you may be.
		
00:18:13 --> 00:18:15
			It is you who are absent from him.
		
00:18:30 --> 00:18:32
			No. Him drawing closer to you is his
		
00:18:36 --> 00:18:37
			It is His
		
00:18:37 --> 00:18:38
			facilitating
		
00:18:38 --> 00:18:39
			for you,
		
00:18:39 --> 00:18:40
			right,
		
00:18:41 --> 00:18:43
			consciousness of Him. His
		
00:18:45 --> 00:18:46
			it's His
		
00:18:46 --> 00:18:47
			divine favor
		
00:18:48 --> 00:18:50
			of increase in faith
		
00:18:50 --> 00:18:52
			so that you are more conscious of him
		
00:18:52 --> 00:18:53
			and of his
		
00:18:54 --> 00:18:55
			facilitating for you
		
00:18:56 --> 00:18:57
			the degrees of closeness
		
00:18:57 --> 00:18:58
			to him.
		
00:18:58 --> 00:18:59
			Right?
		
00:19:00 --> 00:19:01
			But it is all
		
00:19:03 --> 00:19:05
			what what what is it? What is all
		
00:19:05 --> 00:19:06
			of it?
		
00:19:07 --> 00:19:08
			It's all.
		
00:19:09 --> 00:19:11
			It is lifting ignorance.
		
00:19:12 --> 00:19:12
			Right?
		
00:19:13 --> 00:19:13
			Because
		
00:19:14 --> 00:19:16
			the most basic meaning
		
00:19:16 --> 00:19:18
			in existence is that
		
00:19:19 --> 00:19:19
			he is.
		
00:19:22 --> 00:19:23
			Right? He is.
		
00:19:24 --> 00:19:24
			Right?
		
00:19:27 --> 00:19:28
			But we are not
		
00:19:29 --> 00:19:30
			conscious of that. Okay?
		
00:19:32 --> 00:19:33
			Hadith number 31,
		
00:19:53 --> 00:19:56
			It's related by Sayid Nawad bin Jabal,
		
00:19:56 --> 00:19:57
			I love you all, pleased with him that
		
00:19:57 --> 00:19:59
			the prophet sallallahu alaihi wasallam
		
00:20:00 --> 00:20:03
			relates from his lord mighty and majestic
		
00:20:04 --> 00:20:04
			that
		
00:20:06 --> 00:20:06
			those
		
00:20:07 --> 00:20:08
			that Allah subhanahu wa ta'ala says,
		
00:20:10 --> 00:20:12
			those who love one another
		
00:20:13 --> 00:20:14
			by my majesty
		
00:20:15 --> 00:20:17
			or for my majesty.
		
00:20:18 --> 00:20:19
			Right?
		
00:20:20 --> 00:20:21
			For my sake.
		
00:20:23 --> 00:20:24
			For my sake.
		
00:20:24 --> 00:20:25
			But Bijalali,
		
00:20:26 --> 00:20:28
			recognizing that it is
		
00:20:28 --> 00:20:29
			from
		
00:20:29 --> 00:20:30
			recognition
		
00:20:30 --> 00:20:31
			of
		
00:20:31 --> 00:20:34
			the jalal, of the majesty of Allah,
		
00:20:34 --> 00:20:35
			having a deep sense
		
00:20:37 --> 00:20:38
			of responsibility
		
00:20:41 --> 00:20:43
			in doing those things that are pleasing to
		
00:20:43 --> 00:20:44
			Allah.
		
00:20:45 --> 00:20:46
			Because you would think love you think it'd
		
00:20:46 --> 00:20:48
			be kind why why why doesn't it say
		
00:20:48 --> 00:20:50
			why didn't Allah why doesn't Allah
		
00:20:52 --> 00:20:54
			say those who love one another for my
		
00:20:54 --> 00:20:54
			beauty,
		
00:20:55 --> 00:20:58
			because love is like an attribute of beauty.
		
00:20:59 --> 00:20:59
			K?
		
00:21:01 --> 00:21:03
			Those who seek my mercy and love one
		
00:21:03 --> 00:21:04
			another for my mercy.
		
00:21:06 --> 00:21:07
			That those who love one another
		
00:21:08 --> 00:21:11
			for my majesty. 1 for my sake,
		
00:21:12 --> 00:21:13
			but the other for my majesty,
		
00:21:13 --> 00:21:16
			that those who recognize my greatness,
		
00:21:17 --> 00:21:19
			the greatness of who I am, so they
		
00:21:19 --> 00:21:21
			have a sense of great responsibility
		
00:21:23 --> 00:21:23
			to keep,
		
00:21:25 --> 00:21:26
			to love others,
		
00:21:28 --> 00:21:30
			and the expressions of loving one another
		
00:21:31 --> 00:21:32
			that are called upon.
		
00:21:33 --> 00:21:35
			If you recognize the majesty of Allah, you
		
00:21:35 --> 00:21:37
			have a sense of responsibility, and that responsibility
		
00:21:37 --> 00:21:38
			includes,
		
00:21:38 --> 00:21:39
			you know, that
		
00:21:42 --> 00:21:44
			you love for others what you love for
		
00:21:44 --> 00:21:44
			yourself.
		
00:21:45 --> 00:21:46
			And then the ways
		
00:21:47 --> 00:21:49
			the subsequent hadith will tell us some of
		
00:21:49 --> 00:21:51
			the ways of loving one another, which are
		
00:21:51 --> 00:21:53
			the rights of a of a of a
		
00:21:53 --> 00:21:55
			believer upon a believer. All of those out
		
00:21:55 --> 00:21:56
			of a sense
		
00:21:57 --> 00:21:58
			of the majesty of Allah and tell us
		
00:21:58 --> 00:21:59
			that's the responsibility.
		
00:22:01 --> 00:22:03
			But then there's also the sense,
		
00:22:03 --> 00:22:06
			you know, and this is also it's out
		
00:22:06 --> 00:22:07
			of faith. The
		
00:22:10 --> 00:22:10
			is a facet.
		
00:22:11 --> 00:22:12
			It's either for
		
00:22:18 --> 00:22:19
			right? For,
		
00:22:19 --> 00:22:20
			but
		
00:22:21 --> 00:22:22
			in my majesty,
		
00:22:23 --> 00:22:25
			like, or you know, by my majesty, meaning
		
00:22:25 --> 00:22:28
			that if you if you have consciousness of
		
00:22:28 --> 00:22:30
			faith, it would entail that you love other
		
00:22:30 --> 00:22:31
			people.
		
00:22:33 --> 00:22:36
			As other texts make clear. Right? So those
		
00:22:36 --> 00:22:37
			who love one another
		
00:22:40 --> 00:22:42
			for my majesty,
		
00:22:43 --> 00:22:44
			seeking Allah's majesty,
		
00:22:44 --> 00:22:45
			or
		
00:22:48 --> 00:22:49
			out of consciousness
		
00:22:49 --> 00:22:50
			of Allah's majesty,
		
00:22:51 --> 00:22:53
			but also in consciousness
		
00:22:53 --> 00:22:54
			by my majesty,
		
00:22:55 --> 00:22:55
			in consciousness
		
00:22:56 --> 00:22:57
			of who Allah is,
		
00:23:00 --> 00:23:01
			in
		
00:23:01 --> 00:23:02
			consciousness of Allah,
		
00:23:03 --> 00:23:06
			and in consciousness of what is pleasing to
		
00:23:06 --> 00:23:07
			Him.
		
00:23:08 --> 00:23:10
			How do you gain the love of Allah?
		
00:23:10 --> 00:23:11
			By loving
		
00:23:12 --> 00:23:14
			by all the expressions of love that are
		
00:23:14 --> 00:23:15
			beloved to
		
00:23:18 --> 00:23:19
			And those who believe are more intense in
		
00:23:19 --> 00:23:21
			their love for Allah.
		
00:23:22 --> 00:23:23
			So you love others
		
00:23:23 --> 00:23:25
			out of love for Allah. And this is
		
00:23:25 --> 00:23:26
			why the expression
		
00:23:27 --> 00:23:27
			is
		
00:23:28 --> 00:23:29
			as it is.
		
00:23:30 --> 00:23:30
			They
		
00:23:31 --> 00:23:31
			shall
		
00:23:36 --> 00:23:37
			right? They have
		
00:23:38 --> 00:23:39
			minbars.
		
00:23:39 --> 00:23:40
			They have
		
00:23:43 --> 00:23:44
			Minbars
		
00:23:44 --> 00:23:45
			of light,
		
00:23:47 --> 00:23:48
			like raised stations
		
00:23:49 --> 00:23:49
			of light
		
00:23:50 --> 00:23:51
			that they sit upon.
		
00:23:57 --> 00:23:58
			That the prophets
		
00:23:58 --> 00:23:59
			and the martyrs
		
00:24:00 --> 00:24:01
			would envy them for.
		
00:24:05 --> 00:24:06
			And this is that
		
00:24:08 --> 00:24:10
			were even prophets
		
00:24:11 --> 00:24:11
			and martyrs
		
00:24:12 --> 00:24:15
			not to consider what they are already
		
00:24:16 --> 00:24:17
			rewarded
		
00:24:17 --> 00:24:18
			by Allah.
		
00:24:20 --> 00:24:23
			The reward of those who love one another
		
00:24:23 --> 00:24:24
			for their sake is so great
		
00:24:25 --> 00:24:26
			that prophets
		
00:24:27 --> 00:24:28
			and martyrs would think
		
00:24:29 --> 00:24:31
			that I wish we had that.
		
00:24:33 --> 00:24:33
			The
		
00:24:34 --> 00:24:35
			tremendousness
		
00:24:36 --> 00:24:37
			of the reward.
		
00:24:39 --> 00:24:41
			So that's related by
		
00:24:41 --> 00:24:42
			Imam
		
00:24:51 --> 00:24:54
			So here, of course, it's a strong call
		
00:24:54 --> 00:24:54
			to
		
00:24:55 --> 00:24:55
			love
		
00:24:56 --> 00:24:58
			one another for the sake of Allah, but
		
00:24:58 --> 00:25:00
			that love for the sake of Allah
		
00:25:01 --> 00:25:01
			has
		
00:25:02 --> 00:25:03
			expressions.
		
00:25:04 --> 00:25:06
			It has expressions
		
00:25:06 --> 00:25:06
			as
		
00:25:08 --> 00:25:11
			hadiths amongst them, the hadith of sayna Anas,
		
00:25:13 --> 00:25:15
			the hadith of sayna Mu'ad that will be
		
00:25:15 --> 00:25:16
			coming later.
		
00:25:18 --> 00:25:18
			That
		
00:25:19 --> 00:25:20
			those who
		
00:25:20 --> 00:25:21
			visit one another
		
00:25:22 --> 00:25:24
			for the sake of Allah, those who spend
		
00:25:24 --> 00:25:26
			on each other for the sake of Allah.
		
00:25:27 --> 00:25:27
			Right?
		
00:25:29 --> 00:25:31
			Those who you know, and the other expressions
		
00:25:31 --> 00:25:33
			of the rights, what are what's the sign
		
00:25:33 --> 00:25:35
			of loving others for the sake of Allah?
		
00:25:35 --> 00:25:37
			It is those are the Muslim.
		
00:25:38 --> 00:25:39
			Those are the duties
		
00:25:40 --> 00:25:42
			a believer the rights a believer has over
		
00:25:42 --> 00:25:45
			a believer. Those are the duties of brotherhood,
		
00:25:45 --> 00:25:47
			right, and which are so rarely,
		
00:25:48 --> 00:25:50
			if ever, considered or fulfilled. And those are
		
00:25:50 --> 00:25:51
			duties
		
00:25:51 --> 00:25:55
			towards any believer, right, let alone the duties
		
00:25:55 --> 00:25:55
			owed
		
00:25:56 --> 00:25:56
			to
		
00:25:57 --> 00:25:58
			someone one has a tie
		
00:25:59 --> 00:25:59
			of
		
00:26:00 --> 00:26:01
			friendship with
		
00:26:02 --> 00:26:03
			or has any other
		
00:26:04 --> 00:26:05
			relationship
		
00:26:05 --> 00:26:05
			wherein
		
00:26:06 --> 00:26:06
			rights
		
00:26:09 --> 00:26:10
			arise.
		
00:26:16 --> 00:26:18
			So so we're going to stop there.
		
00:26:18 --> 00:26:20
			Next class, we're going to look from Hadith
		
00:26:20 --> 00:26:21
			number 32
		
00:26:22 --> 00:26:23
			onwards.
		
00:26:28 --> 00:26:28
			And
		
00:26:30 --> 00:26:31
			after having looked
		
00:26:32 --> 00:26:34
			in the previous session at some of the
		
00:26:34 --> 00:26:34
			virtues
		
00:26:35 --> 00:26:37
			of knowledge, we're going to look today
		
00:26:38 --> 00:26:38
			briefly
		
00:26:40 --> 00:26:41
			as we do
		
00:26:41 --> 00:26:42
			at.
		
00:26:50 --> 00:26:51
			And
		
00:26:53 --> 00:26:55
			we've in Talim Al Mutalim
		
00:26:56 --> 00:26:57
			where have we reached?
		
00:27:07 --> 00:27:07
			We reached
		
00:27:08 --> 00:27:10
			we we we looked at the virtues of
		
00:27:10 --> 00:27:13
			knowledge because we reached this the sec we
		
00:27:13 --> 00:27:14
			looked at the
		
00:27:15 --> 00:27:15
			the
		
00:27:25 --> 00:27:27
			we reached did did we not reach the
		
00:27:27 --> 00:27:27
			end of the section?
		
00:27:38 --> 00:27:38
			Yeah.
		
00:27:39 --> 00:27:41
			Yeah. So we reached.
		
00:27:43 --> 00:27:44
			Correct?
		
00:27:45 --> 00:27:45
			The section
		
00:27:46 --> 00:27:47
			or chapter
		
00:27:47 --> 00:27:48
			on intention
		
00:27:49 --> 00:27:49
			in
		
00:27:51 --> 00:27:52
			one's
		
00:27:52 --> 00:27:53
			seeking knowledge.
		
00:27:55 --> 00:27:56
			So
		
00:27:57 --> 00:27:59
			we stopped at that there's many virtues of
		
00:27:59 --> 00:28:01
			knowledge that have been mentioned and we looked
		
00:28:01 --> 00:28:02
			at some of them that Allah raises
		
00:28:03 --> 00:28:05
			those who believe and have been granted knowledge
		
00:28:05 --> 00:28:05
			many
		
00:28:06 --> 00:28:09
			great ranks and some of the hadiths on
		
00:28:09 --> 00:28:10
			the great virtue
		
00:28:10 --> 00:28:11
			of knowledge.
		
00:28:14 --> 00:28:15
			Then he says,
		
00:28:21 --> 00:28:21
			He says
		
00:28:27 --> 00:28:28
			It is absolutely necessary
		
00:28:30 --> 00:28:32
			for the student for for him, meaning for
		
00:28:32 --> 00:28:34
			them, for the student of knowledge, to have
		
00:28:34 --> 00:28:35
			intention
		
00:28:37 --> 00:28:37
			during
		
00:28:38 --> 00:28:38
			the time
		
00:28:39 --> 00:28:41
			of their seeking knowledge. And he said,
		
00:28:42 --> 00:28:43
			he doesn't just say
		
00:28:44 --> 00:28:47
			in seeking knowledge, because I made an intention.
		
00:28:47 --> 00:28:48
			But
		
00:28:49 --> 00:28:52
			in the time of seeking knowledge. Why? Because
		
00:28:52 --> 00:28:53
			intention is not
		
00:28:54 --> 00:28:54
			there there's
		
00:28:55 --> 00:28:57
			having and making an intention,
		
00:28:57 --> 00:29:00
			but the sunnah of the intention is to
		
00:29:00 --> 00:29:01
			make it
		
00:29:02 --> 00:29:04
			and to sustain it.
		
00:29:07 --> 00:29:07
			Right.
		
00:29:08 --> 00:29:08
			It's
		
00:29:10 --> 00:29:12
			making or keeping the intention present.
		
00:29:19 --> 00:29:20
			Why? He explains
		
00:29:23 --> 00:29:24
			because the intention
		
00:29:24 --> 00:29:25
			is
		
00:29:25 --> 00:29:26
			the
		
00:29:26 --> 00:29:28
			basis, the foundation
		
00:29:28 --> 00:29:30
			in all one's
		
00:29:30 --> 00:29:30
			states.
		
00:29:33 --> 00:29:36
			Because of his saying, peace and blessings be
		
00:29:36 --> 00:29:36
			upon him.
		
00:29:38 --> 00:29:38
			Actions
		
00:29:39 --> 00:29:40
			are only
		
00:29:41 --> 00:29:41
			by
		
00:29:42 --> 00:29:42
			intentions.
		
00:29:47 --> 00:29:50
			And each person shall only have what they
		
00:29:50 --> 00:29:51
			intended.
		
00:29:58 --> 00:30:00
			Hadith from Sahiha at Rasulullah Sallallahu Alaihi Salam.
		
00:30:00 --> 00:30:02
			It's it's an authentic Hadith from the messenger
		
00:30:02 --> 00:30:03
			sallallahu alaihi
		
00:30:13 --> 00:30:14
			It's related from him
		
00:30:15 --> 00:30:16
			that Hamid an action
		
00:30:18 --> 00:30:20
			takes the form of the actions
		
00:30:21 --> 00:30:22
			of this world,
		
00:30:23 --> 00:30:24
			but it becomes
		
00:30:25 --> 00:30:26
			it becomes
		
00:30:27 --> 00:30:28
			through its good intention
		
00:30:29 --> 00:30:31
			from the actions of the hereafter.
		
00:30:39 --> 00:30:39
			And it becomes
		
00:30:40 --> 00:30:42
			so Haman action has a form of the
		
00:30:42 --> 00:30:45
			actions of the next life, but it becomes
		
00:30:46 --> 00:30:48
			of the actions of this world
		
00:30:50 --> 00:30:53
			by the ill intent behind it.
		
00:30:55 --> 00:30:56
			So that's the end of the Hadith.
		
00:30:58 --> 00:31:00
			So what intention does this new knowledge make?
		
00:31:01 --> 00:31:03
			He'll explain that.
		
00:31:04 --> 00:31:05
			He'll explain that.
		
00:31:08 --> 00:31:11
			And we'll look in the next session
		
00:31:12 --> 00:31:14
			at some of the intentions that he acknowledge.
		
00:31:14 --> 00:31:16
			The important thing is Al Aslufiniya
		
00:31:17 --> 00:31:17
			Alikhlas.
		
00:31:19 --> 00:31:21
			The the basis of the
		
00:31:21 --> 00:31:23
			good intention is sincerity.
		
00:31:25 --> 00:31:28
			And in that sense, the intention is only
		
00:31:28 --> 00:31:28
			1.
		
00:31:34 --> 00:31:34
			For Allah
		
00:31:35 --> 00:31:36
			mighty and majestic.
		
00:31:38 --> 00:31:38
			But
		
00:31:39 --> 00:31:41
			the intention also answers the question
		
00:31:44 --> 00:31:45
			how How
		
00:31:48 --> 00:31:50
			would you seek Allah through this? So make
		
00:31:50 --> 00:31:53
			multiple intentions. Right? And
		
00:31:54 --> 00:31:56
			the reality that we have a nafs,
		
00:31:57 --> 00:31:57
			right,
		
00:31:58 --> 00:31:59
			one of the most detrimental
		
00:31:59 --> 00:32:01
			things the nafs does,
		
00:32:01 --> 00:32:02
			that it drags
		
00:32:04 --> 00:32:04
			our intentions.
		
00:32:05 --> 00:32:06
			So we do something,
		
00:32:08 --> 00:32:09
			because someone tells us to do something, we
		
00:32:09 --> 00:32:11
			do it because they told us.
		
00:32:14 --> 00:32:15
			Any action
		
00:32:16 --> 00:32:17
			is by its intention. So if you did
		
00:32:17 --> 00:32:18
			it because
		
00:32:21 --> 00:32:23
			someone said, could you make me some coffee?
		
00:32:23 --> 00:32:24
			So okay. Why do you make coffee? Because
		
00:32:24 --> 00:32:25
			he told me to.
		
00:32:26 --> 00:32:28
			That's a missed opportunity, because you should have
		
00:32:28 --> 00:32:29
			done it for
		
00:32:30 --> 00:32:30
			Allah.
		
00:32:32 --> 00:32:33
			Right.
		
00:32:33 --> 00:32:35
			So and the nature of the nafs,
		
00:32:36 --> 00:32:36
			that
		
00:32:39 --> 00:32:40
			and that's what that's the harm of being
		
00:32:40 --> 00:32:41
			by yourself,
		
00:32:42 --> 00:32:43
			by your by yourself
		
00:32:44 --> 00:32:45
			towards.
		
00:32:45 --> 00:32:46
			Right?
		
00:32:46 --> 00:32:46
			That
		
00:32:49 --> 00:32:51
			and then things don't make sense,
		
00:32:51 --> 00:32:53
			and that's one of the problems in any
		
00:32:53 --> 00:32:54
			type of service.
		
00:32:54 --> 00:32:56
			You're doing it. I was forced to do
		
00:32:56 --> 00:32:57
			this.
		
00:32:57 --> 00:33:00
			Well, no. Firstly, legally, no one forced you.
		
00:33:00 --> 00:33:01
			Number 2,
		
00:33:02 --> 00:33:03
			why did they tell you to do it?
		
00:33:03 --> 00:33:06
			Because there's benefit in it. So why do
		
00:33:06 --> 00:33:07
			you do it? Because they told me to.
		
00:33:07 --> 00:33:09
			So you neither did it for the benefit,
		
00:33:09 --> 00:33:10
			but even the benefit is not why you
		
00:33:10 --> 00:33:12
			do it, you do it for Allah,
		
00:33:12 --> 00:33:14
			seeking the benefit thereby.
		
00:33:16 --> 00:33:17
			Right?
		
00:33:17 --> 00:33:19
			But people say, oh,
		
00:33:19 --> 00:33:21
			I was asked to sweet to
		
00:33:22 --> 00:33:24
			to to clean up this
		
00:33:25 --> 00:33:26
			the the classroom.
		
00:33:27 --> 00:33:28
			So why do you do it? Because I
		
00:33:28 --> 00:33:28
			was told.
		
00:33:30 --> 00:33:31
			Please do it. I'm held clean and the
		
00:33:31 --> 00:33:33
			glass for the sake of Allah. Why?
		
00:33:33 --> 00:33:34
			Then you consider
		
00:33:35 --> 00:33:36
			actually, it facilitates
		
00:33:36 --> 00:33:38
			good opinion of others. They just say, oh,
		
00:33:38 --> 00:33:41
			sister Yasmin made me clean the zahala room.
		
00:33:42 --> 00:33:44
			Right? If if that's how I viewed it,
		
00:33:44 --> 00:33:46
			I'd be mad at sister Yasmin, because I
		
00:33:46 --> 00:33:47
			don't like doing anything.
		
00:33:49 --> 00:33:51
			Right? But you say, okay. She told me
		
00:33:51 --> 00:33:52
			to do I don't like that. I was
		
00:33:52 --> 00:33:53
			okay. Let me do it for the sake
		
00:33:53 --> 00:33:54
			of Allah.
		
00:33:54 --> 00:33:55
			Why
		
00:33:55 --> 00:33:56
			but then why do I do it for
		
00:33:56 --> 00:33:57
			the sake of Allah?
		
00:33:58 --> 00:34:00
			Because if the room is clean, people
		
00:34:01 --> 00:34:03
			you know, and you think of the benefits.
		
00:34:03 --> 00:34:04
			If you think of the benefits, then you
		
00:34:04 --> 00:34:07
			understand why the per person told you to
		
00:34:07 --> 00:34:08
			to do it, and
		
00:34:09 --> 00:34:10
			you won't
		
00:34:10 --> 00:34:13
			have the inevitable thinking ill of other people.
		
00:34:14 --> 00:34:16
			Okay? Actions that are done without
		
00:34:17 --> 00:34:18
			sincere intention
		
00:34:18 --> 00:34:19
			are inevitably
		
00:34:20 --> 00:34:21
			coupled with ill opinion
		
00:34:22 --> 00:34:23
			of people,
		
00:34:24 --> 00:34:26
			because we care more about people than Allah,
		
00:34:27 --> 00:34:28
			and latently,
		
00:34:28 --> 00:34:31
			and sometimes explicitly, with ill opinion of Allah.
		
00:34:33 --> 00:34:35
			Right. So actions without intentions,
		
00:34:36 --> 00:34:37
			without sincere
		
00:34:38 --> 00:34:38
			intentions,
		
00:34:41 --> 00:34:43
			typically come with ill
		
00:34:43 --> 00:34:45
			opinion of people.
		
00:34:47 --> 00:34:50
			And typically it is latent within them to
		
00:34:50 --> 00:34:51
			have ill opinion of Allah.
		
00:35:07 --> 00:35:09
			So he'll tell us about what the intentions
		
00:35:09 --> 00:35:11
			are in seeking knowledge, and this is a
		
00:35:11 --> 00:35:12
			beautiful
		
00:35:12 --> 00:35:13
			section.
		
00:35:15 --> 00:35:17
			And we'll look at that
		
00:35:17 --> 00:35:19
			next. And we'll also touch upon
		
00:35:20 --> 00:35:22
			the intentions for seeking knowledge of Imam Al
		
00:35:22 --> 00:35:23
			Haddad.
		
00:35:24 --> 00:35:26
			We have those on the Seekers Hub website.
		
00:35:26 --> 00:35:27
			If you go intentions,
		
00:35:30 --> 00:35:32
			intention seeking knowledge,
		
00:35:33 --> 00:35:34
			with 2 d's,
		
00:35:34 --> 00:35:36
			h a d d a d,
		
00:35:36 --> 00:35:38
			you you'll find the dua.
		
00:35:39 --> 00:35:39
			Right?
		
00:35:39 --> 00:35:42
			And you can make it as a statement,
		
00:35:42 --> 00:35:44
			and you can make it into a dua.
		
00:35:46 --> 00:35:47
			As you say
		
00:35:48 --> 00:35:50
			that, oh, Allah, I ask you for, and
		
00:35:50 --> 00:35:52
			you to also make it as a dua.
		
00:35:53 --> 00:35:55
			And that's that's a good dua.
		
00:35:56 --> 00:35:58
			Just a practical thing to do is just
		
00:35:59 --> 00:36:01
			to write out that dua in your own
		
00:36:01 --> 00:36:01
			handwriting
		
00:36:02 --> 00:36:04
			and recite it every time
		
00:36:05 --> 00:36:07
			you begin to study. So when you begin
		
00:36:07 --> 00:36:07
			to study,
		
00:36:08 --> 00:36:10
			anything, whether it's before a class,
		
00:36:11 --> 00:36:11
			before
		
00:36:13 --> 00:36:14
			reading a book,
		
00:36:14 --> 00:36:16
			before doing anything knowledge related,
		
00:36:18 --> 00:36:21
			and also any service that's related to knowledge.
		
00:36:22 --> 00:36:24
			Anything that is facilitating knowledge,
		
00:36:25 --> 00:36:27
			whether in terms of or
		
00:36:27 --> 00:36:28
			calling to Allah,
		
00:36:28 --> 00:36:31
			etcetera, then any of those things
		
00:36:31 --> 00:36:32
			are also from
		
00:36:33 --> 00:36:34
			these are means to that.
		
00:36:35 --> 00:36:36
			So if you're if you're
		
00:36:38 --> 00:36:40
			if you think about it, anything that you
		
00:36:40 --> 00:36:41
			do that's a means,
		
00:36:43 --> 00:36:45
			means take the rulings of their ends. So
		
00:36:45 --> 00:36:46
			whatever you're doing,
		
00:36:47 --> 00:36:48
			you intend that,
		
00:36:49 --> 00:36:51
			and to facilitate in that,
		
00:36:52 --> 00:36:54
			and to facilitate in that. Because they're all
		
00:36:56 --> 00:36:58
			all the means of service of the path
		
00:36:58 --> 00:36:59
			of knowledge are from
		
00:37:01 --> 00:37:02
			are from
		
00:37:04 --> 00:37:05
			beneficial knowledge.
		
00:37:13 --> 00:37:16
			Thank you for listening to the Roha, daily
		
00:37:16 --> 00:37:18
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00:37:18 --> 00:37:20
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