Faraz Rabbani – The Rawha #171 Guidance for Seekers Introducing the Author and Text The Treatise for Seekers o

Faraz Rabbani
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The podcast discusses the distinction between guidance and seeking guidance in Islam, citing examples of people experiencing spiritual transformation and achieving pleasures. The importance of good character and gratitude is emphasized, along with the need for gratitude in the final stages of life, including death. The speaker uses Jesus' call to encourage people to be watchful and sincerity in their lives, emphasizing the importance of guidance and sharing podcasts for better understanding.

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			people find life changing guidance.
		
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			Each week in our
		
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			Friday circle,
		
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			we share
		
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			a brief reminder
		
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			and
		
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			we had been going through
		
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			hadiths that soften hearts
		
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			from one of the great collections of hadith
		
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			through much of last year.
		
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			And we're we're beginning
		
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			from this week
		
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			to cover one of the great
		
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			works
		
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			on
		
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			Islamic
		
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			spiritual wisdom.
		
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			A beautiful treatise by one of
		
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			the imams
		
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			of the salaf of the early Muslims.
		
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			And one of the first
		
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			who
		
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			spoke
		
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			systematically about Islamic spirituality.
		
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			A great scholar
		
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			of the science of hadith,
		
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			a great theologian,
		
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			a distinguished
		
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			jurist,
		
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			but above all
		
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			a master
		
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			of Islamic spiritual wisdom.
		
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			And the work that we're going to be
		
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			looking at is called
		
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			The treatise for seekers of guidance.
		
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			And I sort of
		
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			when we're starting seekers,
		
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			we initially named it seekers guidance
		
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			partly because I was thinking of a cool
		
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			name
		
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			and I used to have a blog called
		
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			seekers digest.
		
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			So I thought of the treatise of Imam
		
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			al Muhasibi
		
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			and chose this name.
		
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			And then Imam Zaid comes out with
		
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			this book called The Treatise for Seekers of
		
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			Guidance.
		
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			And I felt kind of smart,
		
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			which I don't always feel because
		
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			when you do something and someone
		
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			much smarter than you, much wiser than you
		
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			does the same thing, you get glimmers of
		
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			hope.
		
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			But it's
		
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			an amazing
		
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			work by one of the real giants of
		
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			islamic scholarship.
		
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			Al Harith ibn Assad Al Muhasibi.
		
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			Imam Al Muhasibi
		
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			was born in Basra,
		
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			and
		
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			it's actually not known exactly when he was
		
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			born. But it's assumed to be around the
		
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			year 165,
		
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			give or take some years.
		
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			He didn't spend long in Basra,
		
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			and he
		
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			migrated
		
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			to Baghdad,
		
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			which
		
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			from the mid
		
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			second century of Islam
		
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			was
		
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			really the
		
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			It was the
		
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			the marvel of this world. It was probably
		
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			the biggest city in the world at the
		
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			at the time.
		
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			Although some Chinese would dispute that but
		
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			these are Muslims considered the biggest city in
		
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			the world. Some Indians would argue about that
		
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			but Indians argue about most things. Allah bless
		
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			Everyone.
		
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			And he studied
		
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			in Baghdad
		
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			with great scholars both of the outward sciences
		
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			which he distinguished himself in
		
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			but also
		
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			great many of the great spiritual masters of
		
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			Baghdad.
		
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			And he lived there
		
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			and he died there. And he started actually
		
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			quite a lot of controversy.
		
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			Because though he was a great scholar of
		
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			hadith
		
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			and at that time,
		
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			you know,
		
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			the greatest concern
		
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			of
		
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			the of
		
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			the beloved messenger was
		
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			to preserve
		
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			the sunnah of the prophet
		
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			to preserve that which the messenger of Allah
		
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			has come with. Anyone busy doing anything else,
		
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			they're they consider him to be kind of
		
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			strange,
		
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			which is why Imam Abu Hanifa
		
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			was widely criticized
		
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			because he studied hadith,
		
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			so they respected him. But then he's saying
		
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			things that are not just hadith,
		
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			where you where you getting this from? Sir,
		
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			they were very wary and this is a
		
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			very healthy tension. But Imam Al Muhasibi was
		
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			both a great scholar of hadith
		
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			and the outward sciences,
		
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			but he spoke
		
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			in-depth in-depth
		
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			about
		
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			taking oneself to account,
		
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			spoke in-depth
		
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			about the states of the heart,
		
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			about
		
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			the different thoughts that occur to a person,
		
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			spoke he spoke with
		
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			great detail
		
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			about sincerity
		
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			and how to acquire it,
		
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			about
		
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			showing off an ostentation
		
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			and its manifestations.
		
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			He spoke
		
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			with great nuance
		
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			on how to fulfill the rights of Allah
		
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			And part of what is required in order
		
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			to fulfill the rights of Allah
		
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			is how to carefully guard the rights
		
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			of Allah's
		
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			creation.
		
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			And he had so much emphasis on on
		
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			taking oneself to account
		
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			that that's the name that he got.
		
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			From from taking oneself
		
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			to account.
		
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			And he wrote many great treatises. The one
		
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			that we're going to look at is one
		
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			of his midsized works,
		
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			the treatise for seekers of guidance.
		
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			And
		
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			the comes from,
		
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			which can be called right guidance.
		
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			Right? And
		
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			can be seen
		
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			as a synonym for
		
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			for guidance
		
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			being shown the way.
		
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			But
		
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			and there's much discussion on the distinction between
		
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			and Hidayah.
		
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			But one of the ways of understanding the
		
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			distinction is that
		
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			you could you know, guidance is to be
		
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			shown the way,
		
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			but Rushd
		
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			emphasizes the aspect of it being the right
		
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			way.
		
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			Right? Being the right way.
		
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			Right? It's right guidance.
		
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			And the Mustar shid
		
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			is the one who is seeking
		
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			guidance.
		
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			Right?
		
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			So this is this is a book. I
		
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			would have called it a book for like
		
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			book of assistance. Right?
		
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			I would call it book, but Imam Zaid
		
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			called it
		
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			a treatise. So we'll follow his naming.
		
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			The
		
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			it's a treatise for those
		
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			seeking right guidance. You want to be guided
		
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			as a believer and you're seeking to be
		
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			rightly guided to what? To Allah
		
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			Here is
		
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			a work for you.
		
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			Risala
		
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			can sometimes indicate that the work is shorter
		
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			than a book, than a kitab,
		
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			but not always because Imam Al Shafi'i wrote
		
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			his risala and it's big.
		
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			Right?
		
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			And
		
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			but in the title is also an important
		
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			indication,
		
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			right, which is that change begins with seeking.
		
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			Right? Change begins with seeking.
		
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			It is also telling us that the guidance
		
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			that is sought is not purely academic guidance.
		
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			Right? That this is not just describing
		
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			a theoretical framework
		
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			for
		
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			ethical conduct or for spiritual conduct. That this
		
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			is the theory.
		
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			Right. But rather
		
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			if you're seeking change,
		
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			you are then
		
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			this is guidance
		
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			for you.
		
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			And we ask Allah to benefit us from
		
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			that. We are blessed
		
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			to
		
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			have
		
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			this work translated
		
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			and also commented upon by one of the
		
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			great luminaries of our time,
		
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			Imam Zayed Sheikir.
		
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			And this work is available through Firdaus books
		
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			and others. There's also an ebook,
		
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			and maybe it's just me, but the ebook
		
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			works kind of funny.
		
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			Inshallah they'll update it or whatever, but the
		
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			hardcover
		
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			the hard copy
		
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			is much more is much
		
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			nicer than the ebook. But there's also an
		
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			ebook version
		
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			floating around
		
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			on legally.
		
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			The legal ebook, you can get it through
		
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			Kindle and all these other places.
		
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			And Imam Zaid,
		
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			may Allah protect and preserve him,
		
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			in his commentary
		
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			gives really practical guidance on how you can
		
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			apply this
		
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			in our lives.
		
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			And
		
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			it's a commentary that that is full of
		
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			benefit. The commentary is taken from
		
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			Imam Zaid's teaching of the work
		
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			over a decade ago.
		
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			And
		
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			that
		
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			the the lesson set of Imam Zayed teaching
		
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			this work is also available, and I believe
		
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			through those books also has that available. So
		
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			you can get the book, but also the
		
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			CD set.
		
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			Imam al Muhasibi's
		
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			work was published in a brilliant edition that
		
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			could really be called a commentary,
		
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			right, by one of the great luminaries
		
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			of the 20th century,
		
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			Sheikh Abdul Fattah
		
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			Abu Huddah,
		
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			who
		
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			was born in the year 1917
		
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			and died in the year
		
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			197
		
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			1997.
		
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			And
		
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			I remember it very distinctly because we used
		
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			to have a with
		
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			with Sheik Talal.
		
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			Sheik Talal, our dear
		
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			teacher here in Toronto was a direct student
		
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			of Sheikh Talal Fatah and
		
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			you know we used to be a really
		
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			curious bunch at U of T.
		
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			Kind of crazy and raw
		
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			like not not fully cooked.
		
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			So I'm sure we were quite entertaining
		
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			for Sheikh Talal, he was a very calm
		
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			man. So he used to usually come with
		
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			this smile like I'm expecting something funny to
		
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			happen and it usually did.
		
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			But
		
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			this
		
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			but one day sheikh Tal came,
		
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			I think it was February 16th, because that
		
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			morning, Sheik Abdul Fattah had died.
		
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			And so he mentioned to us. Of course,
		
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			Sheikdal being Sheikdal didn't mention that he's a
		
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			student of Sheik Abdul Fattah or anything like
		
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			that.
		
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			But
		
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			Sheik Abdul Fattah
		
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			who was from Aleppo in Syria, but he
		
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			was
		
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			exile like so many Syrian scholars have been
		
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			in the last 40 years
		
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			and lived
		
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			much of his final decades in
		
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			in Saudi.
		
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			He was
		
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			a one of the truly distinguished scholars of
		
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			Hadith
		
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			and
		
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			was also a, you know, passionately Hanafi.
		
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			And he authored
		
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			many works
		
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			and was noted
		
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			for the precision
		
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			and nuance
		
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			of his scholarship.
		
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			They say
		
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			whether he authored a book or edited the
		
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			book, his footnotes would be much more interesting
		
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			than even the book itself. You bought it
		
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			the book, you'd go through the footnotes because
		
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			you could learn so much just by flipping
		
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			through the footnotes.
		
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			And
		
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			he wrote copious notes
		
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			on this book. And in our lessons, we'll
		
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			often be referring to the notes that he
		
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			shares.
		
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			And one of the concerns of Sheikh Abdul
		
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			Fattah Abu Buddha in in the work is
		
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			to show how
		
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			Islamic spirituality
		
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			is deeply rooted
		
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			and
		
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			is the fruits of
		
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			the Quran and the Sunnah
		
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			and is integral
		
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			to the understanding of the early Muslims who
		
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			preserved the Quran and the Sunnah.
		
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			And also to show that this is not
		
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			that Islamic spiritual wisdom is not some call
		
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			to to individualism
		
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			and to seclude oneself from society,
		
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			but it is a personal transformation
		
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			that is part
		
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			of the transformational
		
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			message of our prophet Muhammad
		
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			So we'll be starting this work,
		
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			from the author's opening
		
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			next
		
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			week. But this week, we wanted to share
		
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			some examples
		
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			from
		
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			the spiritual wisdom of this great scholar,
		
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			Imam Harith,
		
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			Ibn Asad Al Muhasibi.
		
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			And
		
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			Imam Al Muhasibi said so we just these
		
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			are just some selections. They were selected by
		
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			Sheikh Abdul Fattah in his foreword.
		
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			He said, Rahimahullah Imam Al Muhasibi said,
		
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			Everything has an essence.
		
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			And the essence of the human being is
		
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			their intellect.
		
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			And the essence of the intellect
		
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			is divine facilitation.
		
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			Tawfir. Why?
		
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			Because
		
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			if you are guided
		
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			to right thinking,
		
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			if you are guided to make right
		
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			choices,
		
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			you are guided to the truth,
		
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			It is
		
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			from Allah
		
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			It is from Allah
		
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			It is divine facilitation.
		
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			It is Allah creating
		
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			that
		
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			good
		
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			in your
		
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			in you.
		
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			In another narration of the statement, he said,
		
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			the essence of the intellect is patience.
		
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			Is
		
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			patience.
		
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			And we'll look at his explanation of patience
		
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			as being steadfastness
		
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			on what is pleasing to Allah
		
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			Also from his from the words of Imam
		
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			al Muhasibi and this
		
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			reminds us of the balance
		
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			that is inherent
		
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			to the sunnah of the Prophet
		
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			Because the definition of the straight path
		
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			at is
		
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			the path of perfect balance
		
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			between every consideration.
		
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			And Sheikh Talal, may Allah preserve him, once
		
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			said
		
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			but he refused to explain it. He just
		
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			said think about it.
		
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			I don't think I still understood it. But
		
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			he said people imagine the straight path to
		
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			be 2 dimensional,
		
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			but it's not.
		
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			I said, so then how many dimensions does
		
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			it have? I said, think about it.
		
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			Right? Because there are multiple considerations
		
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			of what it means
		
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			to to to have uprightness.
		
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			Right? To to to to be purposeful.
		
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			And all those considerations,
		
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			the right balance is a.
		
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			Which is why it's a point of belief
		
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			that a as Imam mentions in his creed,
		
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			the straight path is the the way of
		
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			the sunnah is the path of perfect balance
		
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			between
		
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			extreme
		
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			between being extreme and being lax,
		
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			between excessive hope
		
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			and between dejection, between every consideration,
		
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			the right balance
		
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			is and is found in
		
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			the path of the prophet
		
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			So exemplifying that balance,
		
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			he says,
		
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			The best of this community
		
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			are those
		
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			whose
		
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			next worldly concerns
		
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			don't busy from their worldly concerns,
		
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			nor their worldly concerns
		
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			busy from their next worldly concern. Why? Because
		
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			Allah
		
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			describes the righteous believers as being those whose
		
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			call is,
		
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			Oh lord,
		
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			grant us and it's not grant me, grant
		
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			us.
		
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			And who is the plural for?
		
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			For all creation.
		
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			In this life,
		
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			great good,
		
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			which is
		
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			all all matters of this world that are
		
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			pleasing to you.
		
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			The good of this world is not your
		
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			pleasures
		
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			and desires.
		
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			The good of this life is all that
		
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			is a means
		
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			to the to
		
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			Allah's pleasure. The good of this life
		
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			is all that is a means to Allah's
		
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			pleasure
		
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			of the matters of this world. Not just
		
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			for oneself, but for everyone. Grant us.
		
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			And in the next life, good.
		
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			And the greatest good in that. In all
		
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			of this is the concern for Allah Subhanahu
		
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			Wa Ta'ala. Right? And this balance is something
		
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			worthy of reflecting upon. You'll you'll have much
		
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			to say about this
		
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			in the text itself. The best of this
		
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			community are those whose next worldly concerns don't
		
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			busy away from their worldly concerns.
		
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			Your religiosity
		
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			should not cause you not to
		
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			be negligent with respect to the rights of
		
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			your parents, your spouse, your children,
		
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			your neighbors,
		
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			the rights
		
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			of others.
		
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			But being busy with their rights
		
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			or with your career or anything should not
		
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			busy you from your next worldly concerns. What's
		
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			the right balance
		
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			in these matters?
		
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			It is
		
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			upholding the sunnah of the messenger
		
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			Imam Al Muhasibi was asked what is good
		
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			character? And he summarized it in 4 qualities.
		
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			May Allah grant us
		
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			good character.
		
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			The Prophet described good character as being
		
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			the key to dealing with all people.
		
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			Deal with people
		
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			through good character.
		
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			Right.
		
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			The instrument
		
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			for dealing with other people
		
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			is good character.
		
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			What is good character?
		
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			Now you could go into a
		
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			theoretical
		
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			explanation.
		
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			Let's define character. And then what is what
		
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			is good? Then what is good character?
		
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			And its types and so on. But practically,
		
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			that's the difference between theoretical guidance and practical
		
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			guidance.
		
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			Right? Someone seeking practical guidance. He
		
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			says,
		
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			Allah grant us these qualities.
		
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			Good character is
		
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			bearing
		
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			hurt
		
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			or bearing
		
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			bearing harm,
		
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			lack of anger,
		
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			a cheerful
		
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			face and pleasant speech.
		
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			Right?
		
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			Imam al Muhaasabi also
		
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			talk talks at length about the central virtue
		
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			of gratitude,
		
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			thankfulness, shukr.
		
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			And he says,
		
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			Whoever does not thank Allah for blessings has
		
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			made them susceptible
		
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			to depart.
		
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			And those of you are familiar with the
		
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			hikam
		
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			of
		
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			will hear a resonance
		
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			to this because many of
		
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			you need many of the you know these
		
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			wisdoms
		
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			of the great of the scholars, what are
		
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			they? They are insights
		
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			of the meanings of the Quran and the
		
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			Sunnah.
		
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			They didn't make something up that well the
		
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			way I see it
		
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			gratitude is this way. They are reflecting
		
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			on the guidance
		
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			of the Quran, the understanding of the sunnah,
		
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			and these are
		
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			fruits of their insight.
		
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			And
		
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			Allah says,
		
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			If you are grateful,
		
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			surely we will grant you increase.
		
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			So
		
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			Allah's
		
00:22:05 --> 00:22:08
			preserving of good and causing it to flourish
		
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			is conditional upon
		
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			gratitude.
		
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			And there's implications to that that lack of
		
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			gratitude.
		
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			Right? Lack of gratitude
		
00:22:20 --> 00:22:24
			is what causes blessings to depart. And they
		
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			say the departure of blessings is not simply
		
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			in losing them,
		
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			but in failing to benefit from them.
		
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			In failing to benefit from them.
		
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			You may have a blessing, but if you're
		
00:22:35 --> 00:22:37
			not grateful for it, how will you benefit
		
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			from it?
		
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			And one of the early Muslims said, the
		
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			reality is that all people
		
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			are ever drowned in blessings.
		
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			They just imagine
		
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			that,
		
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			and so that they they just imagine that
		
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			they're facing hardship.
		
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			Right? Because the real at any moment,
		
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			anything that could happen to you, if you're
		
00:23:00 --> 00:23:02
			a believer, is good for you. So you're
		
00:23:02 --> 00:23:03
			drowned in blessings.
		
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			Even if what's the worst thing that can
		
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			happen to you in this life is that
		
00:23:06 --> 00:23:07
			you die.
		
00:23:08 --> 00:23:10
			But if you die a believer, then even
		
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			that death is good for you
		
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			because what comes after it, the hereafter comes
		
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			after it.
		
00:23:17 --> 00:23:18
			So Allah's father
		
00:23:20 --> 00:23:22
			says, We will try you with a little
		
00:23:22 --> 00:23:24
			of diminishment, of this and that. They said,
		
00:23:24 --> 00:23:26
			what about what about if you lost your
		
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			life? They said that too. It's just a
		
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			little bit.
		
00:23:29 --> 00:23:32
			Because compare the finite life of this world
		
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			with what you move to, which is the
		
00:23:34 --> 00:23:35
			the infinite life of the hereafter,
		
00:23:37 --> 00:23:38
			it's next to nothing.
		
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			Right? So it's not such a big deal.
		
00:23:41 --> 00:23:44
			Of course, you should realize that yourself. Someone's
		
00:23:44 --> 00:23:45
			going through trial, don't tell them it's not
		
00:23:45 --> 00:23:46
			such a big deal.
		
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			You have to give them empathy and care
		
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			and mercy and all those things.
		
00:23:57 --> 00:24:00
			The the final hikmah that we're going to
		
00:24:00 --> 00:24:02
			look at from Imam al Muhasibi,
		
00:24:02 --> 00:24:04
			and this is from his emphasis
		
00:24:04 --> 00:24:05
			on the inward.
		
00:24:06 --> 00:24:08
			But the emphasis on the inward has an
		
00:24:08 --> 00:24:10
			external purpose. He says,
		
00:24:21 --> 00:24:21
			That whoever
		
00:24:22 --> 00:24:24
			corrects their inward
		
00:24:24 --> 00:24:25
			with watchfulness
		
00:24:29 --> 00:24:30
			and sincerity
		
00:24:33 --> 00:24:33
			Allah
		
00:24:34 --> 00:24:36
			adorns their outward with striving,
		
00:24:36 --> 00:24:37
			with and
		
00:24:39 --> 00:24:40
			following the sunnah.
		
00:24:42 --> 00:24:42
			Right?
		
00:24:43 --> 00:24:45
			That if you want to change your condition
		
00:24:45 --> 00:24:46
			very often when we say, okay I want
		
00:24:46 --> 00:24:49
			to get serious about deen to say, let's
		
00:24:49 --> 00:24:50
			start doing things.
		
00:24:51 --> 00:24:54
			Let me pray, fast, recite Quran, do this,
		
00:24:54 --> 00:24:56
			do this, do this.
		
00:24:57 --> 00:24:58
			It doesn't happen
		
00:25:00 --> 00:25:00
			because
		
00:25:01 --> 00:25:02
			you started
		
00:25:02 --> 00:25:03
			the wrong way.
		
00:25:06 --> 00:25:08
			Right? You started the wrong way.
		
00:25:09 --> 00:25:11
			And this is just an insight from the
		
00:25:11 --> 00:25:12
			words of the prophet
		
00:25:15 --> 00:25:16
			Actions are
		
00:25:16 --> 00:25:17
			by their intentions.
		
00:25:19 --> 00:25:21
			So you started to pray. The question arises,
		
00:25:21 --> 00:25:21
			why?
		
00:25:22 --> 00:25:23
			Well, because
		
00:25:24 --> 00:25:25
			actually not sure.
		
00:25:26 --> 00:25:28
			Rationally doesn't make sense. Why would you pray
		
00:25:28 --> 00:25:30
			if you don't know why you're praying?
		
00:25:31 --> 00:25:33
			I'm reciting Quran. Why are you reciting Quran?
		
00:25:35 --> 00:25:37
			It's good to recite the Quran.
		
00:25:37 --> 00:25:39
			Why is it good to recite the Quran?
		
00:25:39 --> 00:25:41
			Because it is. That doesn't answer the question.
		
00:25:42 --> 00:25:44
			Right? Actions begin with their intentions.
		
00:25:46 --> 00:25:47
			Conditions change
		
00:25:48 --> 00:25:48
			by
		
00:25:49 --> 00:25:51
			taking oneself to account.
		
00:25:51 --> 00:25:52
			Being watchful.
		
00:25:52 --> 00:25:55
			The realization that Allah is watching over you.
		
00:25:56 --> 00:25:57
			Right.
		
00:25:58 --> 00:26:00
			Is to realize that Allah is watching over
		
00:26:00 --> 00:26:01
			you. So you act accordingly.
		
00:26:03 --> 00:26:06
			And there's a method to how you operationalize
		
00:26:06 --> 00:26:08
			that watchfulness which she'll talk about.
		
00:26:08 --> 00:26:10
			So if we want to change
		
00:26:11 --> 00:26:12
			our religious condition
		
00:26:13 --> 00:26:16
			whether as individuals, but also if we want
		
00:26:16 --> 00:26:17
			to change
		
00:26:17 --> 00:26:18
			our communal
		
00:26:20 --> 00:26:22
			condition as a community, very often we look
		
00:26:22 --> 00:26:24
			at, okay, let's make a to do list.
		
00:26:24 --> 00:26:26
			Next, let's make an action plan.
		
00:26:26 --> 00:26:27
			Right?
		
00:26:27 --> 00:26:29
			And yes, that is needed.
		
00:26:29 --> 00:26:33
			But it begins with let's make a spiritual
		
00:26:33 --> 00:26:33
			plan,
		
00:26:34 --> 00:26:34
			which is
		
00:26:36 --> 00:26:36
			prioritizing
		
00:26:37 --> 00:26:37
			sincerity
		
00:26:38 --> 00:26:38
			and prioritizing
		
00:26:39 --> 00:26:39
			consciousness
		
00:26:40 --> 00:26:40
			of Allah.
		
00:26:41 --> 00:26:44
			Right? And if one does that, then the
		
00:26:44 --> 00:26:45
			fruits of that that Allah
		
00:26:47 --> 00:26:48
			will direct you towards
		
00:26:49 --> 00:26:49
			striving
		
00:26:51 --> 00:26:52
			in your own life
		
00:26:53 --> 00:26:53
			and
		
00:26:54 --> 00:26:55
			in your wider concern
		
00:26:56 --> 00:26:57
			and will will manifest
		
00:26:58 --> 00:26:59
			the sunnah to you. Because if you want
		
00:26:59 --> 00:27:02
			to sincerity is to act seeking the pleasure
		
00:27:02 --> 00:27:04
			of Allah. You will realize that the only
		
00:27:04 --> 00:27:06
			way to seek the pleasure of Allah is
		
00:27:06 --> 00:27:08
			to follow the messenger of
		
00:27:09 --> 00:27:11
			Allah It's an amazing
		
00:27:11 --> 00:27:12
			it's
		
00:27:12 --> 00:27:15
			a it's a truth. Right? Whoever and Imam
		
00:27:15 --> 00:27:16
			al Muhasibi
		
00:27:17 --> 00:27:19
			speaks with authority. You'll see
		
00:27:20 --> 00:27:22
			this in his words like they they read
		
00:27:22 --> 00:27:24
			like hiccup, like
		
00:27:24 --> 00:27:25
			spiritual wisdoms.
		
00:27:26 --> 00:27:28
			And the Ulema say that the reason
		
00:27:29 --> 00:27:30
			that they speak with this authority
		
00:27:32 --> 00:27:33
			and the reason these words
		
00:27:34 --> 00:27:35
			have lasting
		
00:27:36 --> 00:27:39
			spiritual impact, we're not crazy that 1200 years
		
00:27:39 --> 00:27:41
			later we're still reading these things because it
		
00:27:41 --> 00:27:42
			works.
		
00:27:42 --> 00:27:45
			And why does it work? Because it worked
		
00:27:45 --> 00:27:45
			in his life,
		
00:27:46 --> 00:27:49
			Right? He's not saying this because
		
00:27:49 --> 00:27:51
			he put together a theory.
		
00:27:51 --> 00:27:54
			He's saying this because he lived it.
		
00:27:55 --> 00:27:57
			And his own life
		
00:27:57 --> 00:28:01
			and his uprightness and his own scrupulousness and
		
00:28:01 --> 00:28:01
			caution
		
00:28:02 --> 00:28:03
			and care
		
00:28:03 --> 00:28:04
			are manifestations
		
00:28:05 --> 00:28:07
			that this is true. Right?
		
00:28:08 --> 00:28:10
			Whoever rectifies their inward
		
00:28:11 --> 00:28:13
			through watchfulness and sincerity, Allah
		
00:28:14 --> 00:28:16
			adorns their outward with striving. May Allah make
		
00:28:16 --> 00:28:18
			us of the people of striving and following
		
00:28:18 --> 00:28:19
			the sunnah.
		
00:28:20 --> 00:28:21
			So inshallah
		
00:28:21 --> 00:28:23
			next class we'll begin with the opening of
		
00:28:23 --> 00:28:24
			the text
		
00:28:24 --> 00:28:27
			and by looking at the council of Imam
		
00:28:27 --> 00:28:28
			al Muhasabi
		
00:28:28 --> 00:28:30
			on how to be people
		
00:28:31 --> 00:28:35
			who truly see things as they are. The
		
00:28:35 --> 00:28:37
			'ulul al bab' the people
		
00:28:37 --> 00:28:40
			of insight, the people of meaning. Because we
		
00:28:40 --> 00:28:41
			live in a world of forms
		
00:28:43 --> 00:28:44
			apparently.
		
00:28:45 --> 00:28:46
			But the reality
		
00:28:46 --> 00:28:47
			of this life
		
00:28:48 --> 00:28:50
			is meaning. So how can we be people
		
00:28:50 --> 00:28:52
			of meaning rather than mere form?
		
00:28:53 --> 00:28:55
			And how can we be people of Quran?
		
00:28:56 --> 00:28:57
			And how can we truly
		
00:28:57 --> 00:29:00
			uphold the Sunnah? How can we be truly
		
00:29:00 --> 00:29:01
			intelligent?
		
00:29:02 --> 00:29:03
			So it is,
		
00:29:04 --> 00:29:06
			it is a very powerful opening. We ask
		
00:29:06 --> 00:29:07
			Allah Subhanahu Wa Ta'ala to do it
		
00:29:09 --> 00:29:09
			justice.
		
00:29:14 --> 00:29:16
			We ask Allah Subhanahu Wa Ta'ala that He
		
00:29:16 --> 00:29:18
			make us true seekers of guidance and he
		
00:29:18 --> 00:29:21
			facilitate the way of right guidance for us
		
00:29:21 --> 00:29:22
			so we can be of the people of
		
00:29:22 --> 00:29:23
			his closeness
		
00:29:23 --> 00:29:26
			and love and beholding the people of contentment.
		
00:29:28 --> 00:29:28
			The people
		
00:29:30 --> 00:29:30
			who are
		
00:29:31 --> 00:29:33
			in the company of the beloved Messenger
		
00:29:34 --> 00:29:38
			under Allah's eternal love with our loved ones
		
00:29:39 --> 00:29:40
			in eternity.
		
00:29:48 --> 00:29:50
			Thank you for listening. This podcast is brought
		
00:29:50 --> 00:29:52
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