Faraz Rabbani – The Rawha #126 Key Qualities of Islamic Spiriutality and the Path of Guidance
AI: Summary ©
The importance of following guidance and acting on it with sincerity is emphasized, as it is essential to stay patient and avoid asking for guidance until the right time. The spiritual path is defined by guidance and travel to the spiritual path to become a good Muslim club and member. Visits to Allah's guidance and seeking guidance are recommended, and travelers should not be caught up in arguments and should not be giving false advice. Visits to Allah's guidance and posting policies are encouraged, but it is important to not allow anyone to speak of religion.
AI: Summary ©
You're listening to the Roja, daily guidance for
seekers with Sheikh Rasra Behni.
In our Roha sessions, we're continuing
to look at the final part
of Imam Al Ghazali's
counsel
to a dear student,
which is translated into English as
letter to a disciple,
but whose literal title is
my dear child.
And this is
advice on how
one is meant to live
knowledge as guidance.
How is how one is meant
to be transformed
by religious knowledge through acting upon it with
sincerity,
steadfastness and uprightness.
And
in recent sessions, he has explained to us
what is spirituality.
To be upright
with Allah and with Allah's creation
and to uphold good character.
And he explained
uprightness and good character.
And having explained the path of guidance,
he says, you know, we're looking at today,
my dear child,
That after today,
don't ask me
anything that you are unclear about
except with the tongue of your state.
Why?
Then I've told you everything that you need
to know now.
So if beyond this you feel any need,
then
let your neediness
be your question.
Right? Let your neediness be your question
and be patient.
Allah most high
says
addressing the prophet
with respect to those who were
who were asking too much.
Had they only been patient until you came
out to them, it would have been better
for them from Surah Al Hujurat.
And then Imam Al Ghazali continues.
And accept the council
given
by
Al Khabir
Alaihi Salam.
The one Sayidna Musa went to.
Hinaqal
when he said,
Do not do not ask me about anything
until
I initiate
for you
mention of it.
And don't don't hasten things
until you reach
the right time when they'll become clear to
you.
That meaning,
this is overstatement
for effect. He's not saying that if you're
in crisis, don't ask me for guidance, but
I made the path of guidance so clear,
you have no need to ask.
If at any time you feel unclear,
remain patient because what I have given you
is enough.
And some answers simply take time for them
to become clear.
And this applies both to the spiritual path,
it also applies to the path of knowledge.
And that's where consulting,
for example, is
consulting and then listening to the con what
you've consulted about is critical.
A personal
I've been thinking a lot about when I
got to Damascus because we just completed 20
years since Omar and I first went to
Damascus.
And
initially,
when I started a class with Sheikh Hassan,
al Hindi,
who ultimately became one of my most influential
teachers,
for the 1st couple of months, he was
cancelling every other class and in class he
seemed totally disinterested.
It'll take a long time to get to
his house because
the the bus route ended
at
you know, there's a Maidan Mansoor. To take
a bus from Maidan all the way,
Meidan is sheikh
from from Meidan
to where Sheik Al Akbar was and then
you have to walk up the hill.
And it was a good 15, 20 minute
walk. And you get to his house and
said the sheikh's tired.
Or you start the class and after 10
minutes, he's okay. That's enough for well, like,
in the middle of a sentence.
So I was thinking maybe I have to
just find another teacher. But when asked Sheikha
Sharif Munib,
that he's testing you. You have to be
patient.
Said how long?
Said be patient and if you remain if
you're serious, eventually you'll be asking him if
you could stop because you'll be giving so
much time.
The same thing continued but
once,
you know, what you're supposed to be doing
is made clear then
then the responsibility
of the seeker of knowledge, the seeker of
guidance is
is patience.
Right?
Which is
a is remain firm on what is right,
on what leads
to what is sought.
And then he also and he takes Iqtabas
from the Quran.
I I will
I shall show you my signs. Allah
says
so do not be hasty.
From Surah Surah Al Anbiya
verse 37.
So Imam Al Zali says
so don't ask me before the right time.
And be certain
that you will not
reach
without
spiritual
journeying.
And that I can just show you the
way. If you don't if you don't strive,
you won't reach.
But Allah says,
do they not travel
the earth
and then behold.
Right? Behold the context of this from Surah
to Rum verse 9.
The context being what happened to those before
when you can't see until you get there.
That's a context in which imam
al Ghazali is quoting.
Yeah.
So this that's why it's called the spiritual
path
because
it is,
you know, the the path is defined. It
has a goal which is,
you know, which is Allah,
close you know, the closeness,
love, good pleasure, beholding
of
Allah
It has principles that enable you to adhere
the path,
practices that enable you to travel the path,
the guide clarifies the things that you require,
helps you have the discipline.
But
if you have everything there but you don't
strive,
nothing's gonna happen.
So he says,
says by Allah, my dear child, by Allah.
If you travel, you will behold marvels
at every stage.
Right? Because
means take the rulings of ends.
So anything that you do
genuinely
seeking
the closeness,
love
and beholding of
Allah
Every means of those is rewarded
in accordance with what your goal
was. And what is spiritual travel?
It is
to truly direct yourself
to Allah
outwardly and inwardly
as completely as you can.
So if you travel, if you genuinely
turn to Allah
completely
and strive, you'll behold marvels at every stage
because
how are you rewarded for every step on
the path
in accordance with your intention? Actions are by
their intentions.
So if you understand that,
said give your very soul. Right?
Give your very soul. This is the most
precious
reality.
Right? Seeking Allah. There's nothing else that has
any meaning
besides this.
So give your very soul.
Because
the pinnacle of this matter is to give
one soul.
The the the truly devoted
one, the you know, the the honorable youth,
the the truly committed is the one
whom
the beloved takes
immediately.
Not the one whom it takes step by
step.
K? This is of course referring to you
can't say, well, you know what?
Let me consider love
and I'll gradually
fall in love. No.
True love
is not something that that is gradual. True
love
is
giving yourself completely.
And truly turning to Allah is not just
say, okay, yeah, a little bit. That's not
truly turning to Allah. Right?
It's considering truly turning to Allah but it's
not
what it's about.
As
the
said, to one of his students,
If you can give your very soul,
then come.
Right? Then be part of the spiritual path.
Otherwise, don't busy yourself with the absurdities of
those
of the spiritual path.
Right?
Because
the
the basis
of
spirituality
you know, the basis of closeness to Allah
is to distance yourself
from
yourself.
And the only way you can distance your
yourself from yourself
is
by striving.
Right? But as long as you're
attached
to yourself,
to your desires,
your whims,
worldliness,
then by definition,
you're not travelling to Allah.
Right? As if
how can a heart be illuminated
with the light of living faith of
beholding Allah
when the
forms
of creation are deeply imprinted in the mirror
of their heart? What are they turned to?
They turned to worldly concerns.
Then how can you then how can your
heart be full of consciousness of Allah?
Or how can one travel to Allah when
you are shackled
by your lusts, by your desires.
Right?
Or how can you
even hope
to enter the presence of those
of
consciousness of Allah if one has not purified
oneself
of the filth
of one's heedlessness of Allah.
Right? So and all of this requires striving.
Leaving worldliness
and all it contains.
Leaving
your vain desires.
Leaving heedlessness. All of this requires
effort, dedication, and turning. You're not gonna do
that? Then don't waste your time
with
the fall the foibles
of the people of the spiritual path. Why?
What are the foibles of the people of
spiritual path? They'll say, oh,
well, those guys wear, you know, everyone dresses
in a normal way, but these guys put
on a shawl, they put a, you know,
put,
you know, they they walk around with prayer
beads, you know, so the people if you
think about it rationally,
you spend
$200 on a fancy and
you spend premium
on getting a certain type of premium clothing,
and you do this and you do this
and you travel overseas
to the middle of nowhere.
But you're stuck exactly where you are.
So it's all foolishness
because
you could have saved some money for when
when you you'll retire.
Right?
It was all and hopefully, maybe in
all this stuff, at some point, you might
get a,
you know, like a wake up call, but
you're still asleep.
Right?
You sang a few songs, but didn't do
anything.
So,
of course, it's overstatement.
What
said, it's overstatement because there is a secondary
benefit to the spiritual path.
The the true purpose of a spiritual path
is that this is a way
of change
of changing from where you are to where
Allah has called you to be.
To become of those
pleasing to Allah.
Those
beloved to Allah. Those close to Allah. Those
beholding Allah.
But there's a broader benefit of the spiritual
path, which is it's a good Muslim club.
That's not the purpose of the path.
Maybe you're just hanging out with the good
folk.
Right?
But doesn't necessarily need all that to do
that.
Right?
So one has to decide. Right? One has
to decide.
And then in closing, Imam al Ghazali gives
8 counsels.
Says
My dear child, I advise you with 8
things.
Accept them from me.
Lest your knowledge
be your opponent,
your adversary
on the day of resurrection.
You will act act upon 4 of the
councils
and 4 matters
leave.
As for the those that you should leave
for The first thing. So 8 councils and
this is for someone
committed to the way of knowledge. He was
a student of knowledge.
Right?
Someone serious about their religion.
The first thing he said,
That you not debate anyone
on any issue whatsoever
as much
as you as possible
for you.
Because in debate
are numerous
harms.
So its sin
is greater than its benefit. Its harm
is far greater than its benefit.
Such
as
because it is the fount
of all
blameworthy
traits of character.
Such as showing off and envy.
And
pride.
And malice towards others.
And enmity.
And boastfulness,
and other blameworthy traits.
So don't debate. And this Imam Al Ghazali
was someone who had out argued
the
you
know,
he had established the case of Islam over
other religions.
He had refuted
all the major deviant sects of his time,
had debated in in in philosophy, in theology,
in law,
across the world. He's known as
the proof of Islam, proof established
through his
prowess in debate.
But
he says,
He says, yes.
If there's an issue that arises between you
and some other person or some people
and your intention in it is to manifest
the truth
and that truth not be lost,
right, then it is permitted for you to
discuss the issue.
Right?
But that
intention
of discussing the issue has two signs.
The first is that you would not
care whether the truth
became uncovered
at your
hands or, you know, on your tongue
or on the tongue of someone else. Because
the concern is the truth
whoever
says it.
And
the second
that the
discussion be in private.
That to discuss privately
would be preferred to you over discussing publicly.
So it's not about
the impressing the crowd and so on.
Because that saves you from many of the
harmful traits.
Then he says,
said now listen up.
I will mention
to you something here of benefit.
And know well that asking
about
unclear
matters
is like presenting
the sicknesses of the heart to the doctor.
And the answer
to a complex question
is a striving
to rectify,
is to heal
the sickness.
Right? So when there's a confusing issue,
the point isn't
that you just have an answer.
When there's a confusion,
it's like a sickness.
And the answer to a confusing issue is
not just
to say a is b,
but rather to understand what what is the
reality
of
the that
that just as there's physical ailments, there's intellectual
ailments.
There's things
that
that
there are sicknesses
that affect
that affect minds and thinking and understanding.
And the
true person addressing people's problems
is like a doctor
trying to
strive their utmost
to heal their sicknesses.
Right? And know that the those who are
ignorant, those who are confused, unlearned or confused
about a matter,
they're
like someone who has a sick heart.
And the scholars are doctors.
Their duty
is to heal,
not just to give an answer.
And deficient knowledge
is not sufficient
for giving
treatment
to the ailing.
And a true scholar, a perfected scholar, an
accomplished scholar does not treat every sickness.
Rather,
they heal
those
that they are hopeful
will accept
the treatment.
And who will accept
what it takes to reach a state of
well-being.
And if
the ailment
is
if the sickness
is incurable
or the person
is in a state where they they're akeem,
they will no longer
get better.
Then an expert doctor
will will know that
at this point,
you know, this situation does not accept
treatment.
Then don't busy yourself with treating it.
At some point, certain things are not resolvable.
So you move on.
Because in that is quandering
your life. The prophet was told
you do not guide those whom you love.
And the prophet's responsibility
was only to convey with clarity.
Right?
Right? And know well
that the sickness of ignorance is of 4
types. This has to do, of course, one
with other people in advising them etcetera, but
we also have to look at ourselves in
that situation.
That if we have if I have a
sickness,
then
I have to be
to
be cured, I have to
approach
the sickness
with an acknowledgment that I am sick and
a willingness to accept the treatment.
Otherwise, you could say I am sick and
you go to the doctor, but you don't
do anything,
but you don't go with a willingness to
accept the medicine,
then the doctor may not give you the
medicine that you want.
But they see that you're not actually that
there is a particular treatment but if the
doctor sees that you're not willing to take
the treatment, they won't give it to you.
They may just say, well,
keep coming etcetera.
Why? Because you're not ready for treatment. They'll
just, you know, give you some candies, say,
how are the how's the family? How are
the kids?
But you went in sick, you came out
sick and a little happy that, yay, I
met the
I met the sheikh and they made dua
for my
grandchildren or whatever.
But nothing's changed. Right? And a lot of
people,
they go in sick, they come out they
go to the doctor sick, they come out
sick, or they think that the doctor just
seem happy with them and that's what makes
them happy.
Or they take pride, my doctor is so
great.
Right?
Which is even more foolish. Right? Because someone
who didn't think their doctor was all great,
then maybe at least have an excuse. I
went to the doctor, wasn't really convinced about
them, they didn't really ask. And he said,
my doctor is really great, then why didn't
you present your sickness? Which is why imam
said, the sunnah with going to one spiritual
guide
or a person that one would that is
one seeking mentorship with is
not to present one's good qualities, but rather
what is the worst quality you have? What
is the greatest
sin that you're stuck in? What is the
greatest obligation that you're not fulfilling? What is
the biggest optic obstacle between you and Allah?
And that's what you present.
This is what I'm stuck in.
What is the what what is the treatment?
With the intent
of completely leaving it for the sake of
Allah.
Right? It's not about
because they'll be if you if you want
them to be nice to you, they'll be
nice to you.
May Allah bless you. They you're included in
their dua anyways.
Peace be upon us and all Allah's righteous
servants.
But the peace descends, but it only
fills those cups that are that are empty
and uncovered.
So know well
that this sickness of ignorance is of 4
types.
1 type
there's 4 types of sicknesses related to ignorance.
1 accepts treatments and 4 dozen.
As for those that don't accept
treatment,
The first is the one who asks the
person who has ignorance
and they ask
or object
out of envy
or
hatred.
So however much you answer them with
with good
answers that are eloquent
and clear, it will not increase them except
in enmity,
in anger and enmity and envy.
So the right approach is that you don't
busy yourself with answering them.
For it has been said.
So a poet said, all enmity,
one could hope for it to cease.
Except of the enmity of 1
who opposes
you
out
of
envy.
And
and such a person, the right thing to
do is to turn away from them.
To leave them in their sickness because you
can't help them right now. You just make
things worse.
But Allah most high says,
so turn away from the
one who has
turned away from our remembrance.
And who seeks only
this worldly life
is from Surat Najm verse 29.
This is something
that it doesn't just relate
to someone who's dealing with you enviously,
but this is something you have to be
very careful about because
envy is not just conscious but envy is
one of those subtle qualities that you can
be
unconsciously
envious
and that you act
what drives
certain responses is envy even though you're not
aware that what's driving it is envy and
this is very dangerous.
And the and the envious person with everything
that they say and do
is lighting a
lighting a fire that burns away the harvest
of their knowledge.
And envy eats away good deeds
as fire eats away
firewood.
So don't busy yourself with such people.
Right? Don't respond to them. Don't
keep away.
And of course, also don't be a person
who objects to others
out of envy and beware
lest
you be envious
particularly of the righteous servants of our lives.
There's no guarantee
that the righteous, the learned will be perfect.
It's a given,
that they will have their blemishes but
beware of what causes you to have
ill opinion or enmity towards them because
this is ruinous.
Another type of ignorance. So one ignorance was
out of enmity
and envy. Another,
Imam Al Ghazali says, is someone
whose cause
their illah, the cause of their enmity is
that they're they're foolish,
they're uhmak.
And that too does not accept
treatment, at least not immediate.
It is said that Jesus, peace and blessings
be upon him, said, I was not unable
I was I did not I was not
incapable
of bringing life to the dead.
But
I was incapable
of
healing
fools.
Right? What can you do about
it? And what is what is meant by
the the foolish person?
And that is a person who and this
happens a lot in our times
This is a person who spends a small
amount of time seeking knowledge.
And they learn just a little bit.
Of the rational sciences or the legal sciences.
And then they question
and object out of their foolishness
to the great scholars.
They say, oh, the the the scholars
are defending this arcane practice of,
like the issue, you know, of this and
that. And it's something in the Quran.
It's something in the Quran. If you're not
really objecting to that scholar, you're objecting to
the lord of the world.
Very dangerous place to be.
Or
you think the little that you know is
the absolute. You see a of some senior
scholar and say, well, that's not the what
the book say. You and you what have
you read? Pretty much nothing.
Right? K.
Like of a senior scholar who spend their
whole lives
in religious learning.
Both rational
and religious.
And this ignorant person doesn't know, but they
think that the things that are confusing, that
are unclear to them
should also be unclear to the learned scholar.
And they don't know that much. They don't
know that they don't know or that their
knowledge beyond the the little that they know,
then their questioning will be out of ignorance.
Nobody said that you could do that.
So the the little frame that they put
on their knowledge,
you can't even answer them.
So right response, there's a smile, and then
love bless you, and to move on.
Right? Because if you
how can someone answer that? So for example,
there
there there are fatwas that that are dependent
on
custom and place.
So to give one practical example,
in Hanafifirk,
Ibn Abideen
mentions in his hashiya, which is the great
reference in the Hanafi school,
that
as for what some of the ignorance do
in and some of the corrupt do in
our times
of kissing their hands after shaking hands with
people,
it's it must be
prohibitively disliked and sinful.
Because what they do, they shake hands
and, you know, they it's a it it
became a social norm in some places. Now
now this is a this is something that
is done in many Arab countries. People shake
hands and they kiss their hand. Just sometimes,
it's just a expression of
affection.
For someone to go look that Sheikh, he's
going against the he says his Hanafi is
going against the Hanafi's
hold on.
Why? So because it says it in in
Ibn Abdeen. But why did Ibn Abdeen say
no, but it said it's wrong.
Whereas the reason Ibn Abdeen is saying it
because in his social context,
this practice was only done
by people who were distinctively
corrupt.
And Islamically,
we are meant
to differentiate ourselves
from the distinguishing
practices
of other faiths
and the distinguishing practices of the corrupt.
Or you see there's a sheikh wearing a
suit and tie and say, how can a
sheikh wear a suit and tie? That's imitating
the kuffar.
And you say, no. It's not. They know
it is because sheikh's own this book says,
imitating the kuffar makes
hold on. But what is imitating? No. But
this is imitate and
imitation
of non Muslims is first is either in
the the things that are distinguishing symbols
of
of their religious tradition.
So, you know, to wear to dress up
like a priest with their color, whatever, to
put on a cross,
something like
that.
Or the practices that are of
that if done, you would think you're
a corrupt
person.
Right? Someone questioned Abu Yusuf, the student of
Abohanifa.
How come he's wearing these fancy shoes that
were all that were from the lands of
the of the Bulgarians?
And Abu Yusuf was was the He
said, do they not eat and drink?
Meaning that if we're supposed to be different
from the non Muslims and everything, they eat
and drink.
So try not eating and drinking.
It's absurd. Right?
So but such a person you can't argue
with because they're not. They they think that
the little that they know
is completely true.
So then, Imam Alaihi said, so if someone
is arguing about through envy,
don't.
Just leave them alone. Someone's
if someone is just
learned a little and they think that's all
there is to knowledge,
then
at least immediately you can't deal with them.
You sort of have to
find a way
to broaden
their vistas and that may take time.
The third
case, The third type
of person
is seeking guidance.
But so you think, oh, they they they're
genuinely seeking guidance. But whatever
they don't understand
of the words of the of the learned,
they interpret it in accordance with their weak
understanding.
And their question was to benefit.
So you might if you're shortsighted, someone's come
genuinely asking.
What's gonna happen? Even if you answer them,
they'll interpret it according to their
so that's why
he's saying, don't be hasty in answering people's
questions.
Because they may be asking
enviously,
with enmity. Or they may be asking
foolishly. Or they may be asking
with a little bit of knowledge and they'll
fight you over it. The there's another category
of people, the 3rd,
they will they're genuine in asking.
But they won't whatever they don't understand, they'll
misinterpret
based on their understandings.
This happens all the time.
So their question was, I was seeking benefit
but because
they're not smart.
They don't understand
the realities of things.
Such a person you shouldn't answer either. Meaning
don't answer their question.
And sometimes the thing is, if someone comes
and they don't know anything about
Islamic beliefs, and they ask, can you explain
the reality of destiny
and and human will
and human choice? So you if you could
start explaining it to them, but first you
have to understand who they are and why
they're asking
and how much do they know.
Why? Because the person may not even know
why they believe who like, they don't know
anything about Allah.
So whatever you're answering,
they'll misinterpret because they they don't even
know.
So such a person, you don't answer what
they're asking about.
Right? You need to know who they are
and give them what they need. That's what
say.
Understand
what other people need and give give them
that. So the answer is not in accordance
with the question.
The answer is in accordance with the need
of the questioner
and what they will benefit from. And sometimes,
they won't benefit from an answer.
And
and then he says,
That the messenger
reported to have said,
we,
the company of
prophets, have been commanded
to address people
to the extent of their understanding,
which requires
consider
where people are at before you answer
before you answer them.
And then we'll close with mentioning
the the kind of person
that who has a sickness but who would
benefit
from treatment.
Right?
As for the sickness of meaning of ignorance
that accepts treatment.
It's someone who is seeking
guidance.
And a person of understanding.
Right?
Person of intellect who will understand.
And they're not overcome by envy
or anger
or love of
love of some desires.
Someone comes and says, you know, for example,
in some Muslim lands, there's sectarianism.
And someone asks a question,
but you know given where they're coming from
sectarian from their sectarian
thing, they're not gonna listen.
Because
they ask, what do you say about Sheikh
so and so? They're they're fine. But you
know that,
you know,
that they won't listen. So
so they're not such a person. Right? They're
not overcome by
envy or anger
or love of their own desires
or status or wealth.
And they're someone seeking
the straight path.
And they're asking
and or their objection
was not out of envy or stubbornness
or just testing.
This is a kind of person who accepts
treatment.
Right? So it's permitted for you to answer
their question.
Rather, it is
necessary for you if you're able to to
answer their question.
And this of course would apply to most
internet discussions.
That's why
it's it's a to
argue about religion.
Right? You know, you you post something, suddenly
all these people start
getting into an argument.
Our our people
don't answer unless someone is genuinely seeking
the truth. And they'll understand it. And they'll
be willing to accept it.
Right? Then it's worth having a discussion.
You explain whatever, there'll be a benefit. But
if there won't be a benefit, then don't
get into it. So personally, my thing is,
if if it's it's my wall.
Like, if I post something, you're welcome to
discuss. You wanna argue?
That's why there's a delete button.
K? There's the delete button.
In social conversations,
people wanna argue,
Moonsiding.
Okay. Can anyone in the room set what
the policy will be for the for the
community? No. Then why are we talking about
it? No. Does anyone actually know what the
issues are? No. Then why are we talking
about it?
If we discuss it and you you happen
to know the answer,
will the other party accept the answer? No.
Because they they have said no.
Nothing but calculation makes any sense whatsoever. Everything
else is backwards.
And that's where they're coming from.
Is there any point discussing the issue? No.
Then why waste your time and there spoil
the relationships? One of the things in that
that thing, it's called Joabu Hakim, the wise
answer is to change the topic.
Or to just or at least they say
to plan the seed of understanding in them.
K? So there's a really good article about
this. I'll email it to you. And when
they calm down,
if they're sincere, they'll read it.
Right?
So these are this is
the first thing that he says to leave.
And he this is the one he expands
on the most, which is
debate and argument.
Right? And this is the prophet
said no people went astray after Allah guided
them
except when they became given to disputation.
And the prophet said
that if anyone,
whoever leaves argument,
when they were able to argue,
when it was right for them to to
make an argument,
Allah will will
fill their heart instead of
that with light.
Right?
But it's a sign of sincerity. It won't
be of any benefit. It's just it's just
ego or whimsically, yeah, let's say something.
No. And even just sort of say, well,
we're just
we're just talking, but it's disrespect of deen.
Like if you sit back and look at
what's going on,
we're just sitting here arguing about
the religion of Allah. For what end?
With no real concern, what is actually true?
Right?
Manifesting
poor character, enmity to one another,
insults, etcetera.
All of which have nothing to do with
the guidance of Allah and his messenger. So,
you know, if one can Imam Ghazali's advice
is,
if you can, never argue with anybody.
Never debate.
Unless
the one asking is genuinely
seeking an answer,
they're not coming with preconceived notions,
they'll understand the topic
and it'd be worth discussing. But even then,
these kind of discussions are best done privately,
take the discussion offline
rather than
discuss it publicly.
When you're discussing publicly, ego gets involved.
Right? So
we ask Allah
that he
busy us with with with benefit,
then he grant us wisdom in how we
call people to truth. And one of the
the ways to do that is that is
by
only speaking of religion
when you're sure what you're saying is true
and it's
said in a manner
that is truly likely to be accepted by
the person whom you're saying it to. Otherwise,
don't speak.
And the prophet was
masterfully clinical
in the way he conveyed
guidance. And there's some people who took time.
And he and the prophet
never
ever
argued with anyone about religion.
Ever.
You can read all you want about the
Meccan period.
And these were his own family member. He
never argued with them.
Even he'd go from door to door calling
the Meccans to Islam, and his own uncle
would be walking behind him saying, don't listen
to this madman.
Keep your door shut. Like, he was, like,
you know.
And the prophet never argued with with Abu
Lahab about what he was going on about.
Right? And that's the way of our beloved
messenger,
And that's why they were impressed by him.
Even his enemies,
they're so amazed
that there's multiple hadith that what you know,
because they're so impressed with how he responded
to them.
They wonder what's this man all about.
So several times,
Abu Jahal, for example, who's like the worst
of the enemies of Islam. At night when
the prophet will be praying in front of
the Kaaba,
he would go behind the drapings of the
Kaaba.
To, you know, to sort of observe
the amazing worship of the prophecy. And 1
night,
he was hidden behind the draping of the
Kaaba from one side and he was sort
of creeping towards the prophet slowly. And for
other side, another of the leaders of,
who is it? Do you know what?
The name says another of the main enemies
of the prophet. One of the leaders of
he
was doing the same thing. They're trying to
listen to what he was reciting, see through
the drapings, you know, what he was up
to, because they're so impressed.
They bumped into each other and they're like,
I was looking for something here. Right? And
that's how, you know, that that's how,
you know, that's how, you know, people,
you know, when they're not willing to listen,
we'll we'll do so.
Right? We ask Allah
for for facilitation that we heed these councils.
And on Wednesday, we'll continue by looking at
other things
that
he gives a warning
about
preachers
don't lecture or preach.
He
explained why. Right?
Because as one of the says,
the talk on religion follows the laws of
supply and demand. The greater the supply there
is, the less demand there will be for
it.
Right?
And and there's great harms in
being a preacher or a public speaker.
Right?
That the have always warned. So the the
the this issue of
celebrity this and that, there's great harms in
it and that's not how religion works. But
also we we have to be careful and
we'll look at this on Wednesday. We have
to be careful not
to limit our
not to make
our Islam a consumer
experience
but also
that
you know, fast food Islam, you just go
to
a lecture once in a while or a
conference once in a while or YouTube
clip once in a while.
That
there there are many inherent harms in that
kind of
presentation
of the religion.
So we'll we'll see.
And the biggest problem is that there is
an inherent challenge to sincerity
in the whole production.
As Roald Dahl said when some men of
religion
came to his high school,
when they left he said, I couldn't help
but think that if these are God's salesman
on earth,
there must be something seriously wrong with the
whole business.
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