Hamzah Wald Maqbul – 16 Ramadan 1441 Late Night Majlis Ghazali And The Corruption Of Scholarship Addison 05092020
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On this, 16th night
of Ramadan,
after we have crossed
the halfway mark,
We ask Allah
to make us from the and those who
are freed from the hellfire in this Mubarak
night and in this Mubarak month. And we
ask Allah
to give us Baraka and what's left and
to forgive us for having wasted what's passed,
in order to,
get what we need in order to make
it on the day of judgment. So we
continue with our
reading of,
Mawlana Sayid Abu Hasan al Nadawi,
and his saviors of the Islamic spirit,
speaking about
Imam and his life's work and his life's,
achievement
and, his life's
story.
So we read the chapter,
sorry, the section regarding his
his his,
ideas and his
rectification
for
the religious preceptors of his age.
And this is something it's important to understand
in context.
Ghazali
was writing for
the reform rectification
and,
renewal
of the the class of the.
Many people, I guess, will hear things like
this and take it out of context.
When people are critiquing the ulema, there are
2 types. 1 is a critique that's based
on knowledge with the
with the intention
of reform
and with the intention of rectification.
Whereas some people just hate the olema and
just wanna take potshots at them.
And, you know, those those latter type of
people, I I think it's such a severe
aqida flaw. I don't think it's a
an exaggeration to say that that's kufr.
If a person were to think about where
it comes from and what it means,
although we don't, make takfir of people based
on their stupidity.
But, it's something that's really tantamount to Kufr.
Whereas Ghazali
reward him and increase his rank,
and tell yawmukiyama he he was concerned
with rectifying what was broken and what was
dysfunctional with the with the the the class
of pea the people of knowledge and the
ummah,
so that they could they could, again and,
forevermore,
fulfill their
their proper,
mandated role by the prophet sallallahu alaihi wa
sallam to be his representative in the ummah.
Ghazali held the religious doctors, the ulema, responsible
for the all around religious and moral degeneration
of the Muslim people.
To him,
religious doctors were the salt of the earth.
If they were astray, nothing could keep the
people on the right path. An Arab poet
had expressed the same idea in these words.
Oh, teachers of faith, you are the salt
of the earth. If the salt gets contaminated,
what is there to purify it again?
It's quoted in
the
uhia. Complaining that the prevailing widespread vices,
were accountable to the negligence of religious teachers,
Ghazali writes,
the third reason which really constitutes an incurable
disease is that the patients there are but
no physician
is available for their treatment.
The ulama are the physicians, but these days,
they are themselves confined to the sick bed
and unable to cure others.
The same reason has been attributed by Ghazal
I Rahim
for the waywardness of rulers and kings.
He writes, in short, the debasement of the
people proceeds from the corruption of their rulers
who get perverted on account of the demoralization
of the scholars.
Had there been no see, self seeking Qadis,
and religious scholars, the rulers would not have
been so depraved,
for in that case, they would have been
mindful of the warnings of the ulama.
And this is something, you know, this is
something important to note which is one of
the very salient differences between that age and
this age is that in those days, people
who had amassed great amounts of religious learning,
like Ghazali himself,
could really make it to a very,
high position,
in the dunya, in the material world and
could be really materially successful.
Whereas, nowadays,
you know, it's less relevant how
how
rectified
the the the
the the ulama are aren't. You could be
qualified to be a great and a great
judge, but, you know, they won't even give
you a a job at the post office
nowadays because the Sharia has become
something that, a great
number of people have kinda thrown behind their
backs to the point where even the Masjid
imams themselves, cannot,
convince their own Masjid boards, about basic things
with regards to the deen.
And so it's a little bit different nowadays
than it was back then. Back then and
this is one of the it's a glad
tidying actually for, you know, the the students
of knowledge, which is back then,
your,
knowledge was a fitna because if you were
successful in it,
the dunya would open its doors to you,
which is a great tribulation. It it brings
in a lot of insincere people into this
line. Whereas nowadays,
anyone with 2 brain cells knows that
most people who,
amass great amounts of proper learning,
they're not really gonna go anywhere. The most
a person can make out of the deen
is is some sort of like a huckster
showman type preacher,
and that doesn't really require all that much
knowledge. It just requires kind of some sort
of PR and marketing,
basic savviness and sense and, the ability to
hustle a couple of words. Words. Really a
person who has the ability to be a
genius, a legal genius will be far better
served in making money by becoming a businessman
or a doctor or, you know, in the
corporate world or or whatever.
And so I guess that there's a silver
lining in the sense that the learning is
not as much of a fitna anymore as
it was back in the day.
That being said, still even in this day
if a scholar of Deen is corrupt in
his morals
intention, it is a fitna for people,
albeit,
one way or the other, it doesn't seem
to have as much influence as it did
back in those days.
The neglect,
of the then olamah to enjoin the right
and forbid the wrong as the, olamah of
old used to do was severely criticized by
Ghazali.
He deplored the timidness of the religious teachers
of his time who were not courageous enough
to uphold what was right in the face
of kings,
because they had been infected with the love
of wealth, power, and honor.
After citing numerous instances where the olema had
fearlessly stood against the injustice of powerful despots
and tyrannical rulers, he says in his Iliya,
this is how the learned enjoined the right
and forbade the wrong. They did not care
at all for the pomp and glory of
kings, for they used to put their trust
in Allah alone and were confident that he
would protect them. They were ever willing to
lay down their lives for the sake of
a righteous cause if Allah so desired.
Whatever they said was taken to heart for
their intentions were pure. Their immaculate sincerity molded
even the hard hearted brutes.
But now the earthly temptations have made them
dumb. And even if they speak out, it
has no effect because they lack sincerity.
They can be effective even now if they
cultivate selflessness,
detachment, and earnestness.
People have become depraved because of their rulers
and their rulers, because of the ulama who
have been demoralized on account of their love
of wealth, power, and honor.
One who has been, infected by worldly temptations
cannot admonish even the lowly and the poor,
much less the elites and kings.
Mulana continues, most of the religious scholars of
his day, as Ghazali pointed out, had given
themselves up to hair splitting
hair splitting juristic issues and
the,
cavealing of real or imaginary problems
in social gatherings,
and religious meetings, royal courts, and scholar scholarly
seminars,
special contentions of a juridic nature or juristic
nature had come to be regarded as an
inevitable intellectual diversion.
It had, become such a rage in those
times
that in their craze to arm themselves
for a knockout victory in debates and disputations,
the scholars were neglecting all other branches of
learning, including even the religious sciences,
the knowledge necessary for spiritual and moral rectitude
or for the preparation,
of this life in the hereafter.
Ghazali protests against the state of affairs in
his uhia in these words.
If any scholar jurist is asked about the
virtues and vices like patience,
and thankfulness,
fear and awe, envy and malice, hypocrisy and
deception, contentment and earnestness, or how to avoid
hankering after the praise and respect of others.
He would not be able to give any
answer although he ought to know these as
a preparation for,
the life of the world to come.
That preparation depends on them. On the other
hand, if you ask him about Lian
Vihar,
Saba Por Rami,
he will be able to give out a
detailed description. Lian is the imprecation of a
husband and wife. Vihar is a kind of
a bogus type of divorce from, the time
of Jahili. Anyway, these are all, these are
all, like, legal
legal issues. He said, he will be able
to give out a detailed description of each,
although one seldom comes across these issues. And
if anyone does need a juridic opinion or
juristic opinion on these matters, he can easily
obtain it in every town. These scholars thus
devote their entire time and energy in learning
and teaching the details of similar insignificant issues,
but remain oblivious of the knowledge essential for
a religious teacher.
Now I I'd like to just
add here, like, you know, they're not insignificant
in the sense that they're mentioned in the
Quran and they're they're their issues
of their issues that are part of the
deen, their learning and teaching is
is definitely, you know, something that that that's
an act of piety. But the problem is
what? Is that everything in its place, if
a person knows these issues in great detail
because, you know, becoming a or judge is,
predicated on them. But like Ghazali mentions that
the person barely has a thing to say
about, you know, saber and sugar and, hoaf
and raja and all these other cardinal virtues
that are really
far the aim on every person to know
about,
then something like Imam Ghazali
points out something has gone like really horribly
wrong.
It's gone really horribly wrong. May Allah
protect us.
But those are issues of that era because
the thing is if you were
a master of FIP, then you you could
be appointed to the judgeship or you could
be an adjunct to a judge and be
in line for the judgeship. The judgeship is
a very politically powerful position.
The Qadi of any land is essentially the
second,
most powerful person in that in those days
in that land to the sultan himself.
And in many ways, even more powerful than
the sultan because the sultan comes into office
by the sword and is deposed by the
sword whereas the qadi is a scholar of
deen and so people recognize,
them and take their word a lot more
seriously and are a lot less skeptical about
it. And so people, you know, people would
study deen in order to become the and,
that's, you know, then they would, like, concentrate
on these other things.
Not for the sake of Allah but for
the sake of the judgeship. And that's, I
think, more what what, Imam Ghazali is kinda
getting at is that those types of scholars,
maybe an analog to something like that nowadays
is somebody who is, you know, trying to
become imam of a particular must do or
trying to get like a certain number of
YouTube followers so they'll learn, you know, just
enough I as in hadith to like give
a good ba'an. But you know, if you
ask them about some other matter of deen,
that's not gonna make them like super popular
on the speaker circuit or whatever. They're they're
they're they're completely gonna draw a blank
or make a fool out of themselves.
If the scholars are ever asked about it,
the reply is that they are engaged in
acquiring religious knowledge, which constitutes a communal obligation
and joined by the Sharia. But they are
really keeping their own selves in the dark
and deceiving others. For, as everybody knows, he
who wants to acquit himself of a communal
obligation
should first discharge the obligations enjoined on him
personally.
You know, and and one of the one
of those obligations is that every person is
obliged to have their own done.
The the rectification of their own nafs done.
They should take some time
whether through, formal means or through,
informal means. They should take some time for
the of Allah and to reflect over themselves
and to, you ask the people of knowledge
to, help them,
bring about rectification whether, again, it's from the
formal machinery of the tariqa and from a
sheikh or if a person, you know, has
means to that rectification or access to that
rectification without going through the formal means,
because of their relationship with somebody who has
that rectification
inside of them already,
or through,
you know, you know, through some other method.
Everyone is required to do that. The problem
is what is you got people that,
you know,
may even learn about certain particulars in the
deen but they've never,
sat to examine themselves or to fix themselves
in terms of their holistic practice of the
deen and, they'll go out and, you know,
give some really impassioned plea about, you know,
some, topic with regards to a social issue,
or with regards to a legal issue, or
with regards to a creed issue, or with
regards to a political issue for that matter.
And,
but their own, like, actual practice of the
deen,
as
as far as them as a person is
concerned, is completely in shambles.
They are really keeping their own selves in
the dark and deceiving others. For as everyone
knows, he who wants to acquit himself of
a communal obligation should first
discharge the obligations enjoined upon him personally. That
before you can help anyone else, you have
to fix your own dean up first.
Also, there are many other communal obligations which
claim a preference. As for example, we have
many non muslim physicians in a city whose
evidence is not, acceptable under the Sharia in
religious matters requiring,
medical opinion but we do not find any
scholars
turning to the study of medicine.
Students overcrowd the classrooms of the sciences pertaining
to jurisprudence, logic, and dialectics. Although there are
hundreds of jurisconsults who, meaning muftis, who are
ever willing to let,
one have their legal opinion.
I fail to understand how these scholars can
defend their engagement in a communal obligation
which is already being performed by numerous olamah
while disregarding another obligation which is not being
attended by anybody.
Is there any reason for it except for
the study of medicine cannot help them secure
a trusteeship of a charitable
trust, enforcement of wills, guardianship of orphans,
and management of their property, appointment to posts
of judges, and official jurists,
respect and honor in governmental circles or precedence
over their compatriots friends and foes,
which is really ironic.
Ghazali is chewing out the people for for
the ulama for not studying medicine even though
there are so many medical issues that require
a person of knowledge, you know, to
be able to give fatwaq in someone fast
or not fast, in a certain situation or,
you know, a pregnant woman or a woman
who's breastfeeding
and like, you
know, those types of things that require people
to know both medicine and and ilm. But
because they're not gonna get you appointed, oddly,
nobody wants to study it.
Whereas nowadays, it's obviously the opposite where everybody
is trying, you know, trying to push each
other back and force their own way into
medical school. And these other branches of the
Ullum are completely neglected,
because they don't pay money and they don't
get you a fat salary.
And you know,
sometimes the movies, they pick on doctors a
lot and there's some reason for that. I
don't think it's completely
a vain pursuit.
But
at the same time, we I I do
know some doctors who literally, you know, they
they use their knowledge,
in order to treat the sick without actually,
seeking
worldly benefit,
in in in the disgusting way that some
do. And,
and, you know, in this corona,
whatever epidemic,
some of them really are putting themselves in
harm's way in order to help others. And
some of them have already laid down their
lives,
in order to do so. So we we
we congratulate them and we honor them. But,
in general, it is ironic that he mentions
this. Why? Because in those days, being a
doctor didn't pay anything, so nobody wanted to
be one.
In another place in the Heia, he writes,
there is not a town in which several
matters do not assume the position of joint
or communal obligations.
But there's none to look after these, nor
any scholar who pays any heed to them.
Take for instance the study of medicine. There
are a number of towns in which there
is no practicing physician whose evidence is admissible
in law.
But the scholars,
still lack all interest in this profession.
Similar is the case, with the obligation incumbent
on all Muslims to enjoin the right and
forbid the evil, which is being overlooked by
everybody.
Ghazali,
Moana continues, laments over,
the lack of interest in and apathy of
the people toward the tenets of faith
and calls attention toward the need of spreading
literacy and disseminating knowledge of religion,
which is important. Right? Teaching people alifbatatha,
even to this day, is not gonna, you
know, make you a ton of money, nor
is it gonna make you loved by anybody.
But in many ways, you know, being a
Quran is
literally the most, like, the most important and
the most effective
thing you can do to,
you know,
shape a child's life and shape a child's
future,
spiritually for the better. You're probably the Quran
teacher who teaches and
the kid probably will,
receive more reward with Allah and actually do
more to actually bring this person onto the
deen than their murshid or their sheikh will.
But, because there's no glamour or glory in
it, nobody wants to do it.
After emphasizing the paramount need for spreading religious
knowledge, he continues.
For anyone who is solicitous of his religion,
the teaching and spreading
the knowledge of the faith which is a
joint obligation is such is a such serious
occupation that it would not permit him to
go
into unnecessary juristic details and waste his time
in any scholastic hair splitting or similar trivialities.
Ghazali,
explained why the wrangling over disputed issues had
come to assume such an importance amongst the
pedagogues, meaning the teachers of his time, who
in due course had began to devote their
time and energy to those fruitless quibblings.
Tracing the history of these vain disputations, he
writes, the caliphs, the khalifas,
succeeding the prophet of Islam
were scholars and jurists,
competent to give juristic opinions in all matters,
and they seldom required the help of other
companions of the prophet sallallahu alaihi wa sallam
in this task. The learned amongst the companions
therefore occupied themselves with studies and, orishans
leading to salvation
in the world to come. If they were
ever asked for any legal opinion, they would
refer to the question refer the question to
another jurist and remain absorbed in the recollection
of Allah.
Numerous instances
of this kind have been preserved by the
analysts.
Thereafter,
undeserving and incompetent persons came to preside over
the Islamic commonwealth.
They were also incompetent to give legal opinions
or settle the disputes of the people. Therefore,
they had
of necessity to depend on muftis and, and,
muftis in the administration of justice.
The scholars amongst the descendants of the companions
of the prophet sallallahu alaihi wa sallam
generally followed in the footsteps of the scholars
of old.
They were
aware of the true content of the contents
of the faith, were selfless and detached, and
hence, they avoided the company of rulers and
kings.
The Banu Umayyah and Banu Abbas in their
caliphs had to look around
for them and implore them to accept the
office of of Muftis and Qadis, of judges
and and jurists.
The plebeian masses of the time,
who witnessed,
who witnessed the solicitation
of the kings and disdainful indifference of the
devout scholars and jurists thought that the study
of juristic science was the easiest way to
acquire riches and honors
as well as to gain access into the
entourage of nobility.
These elements therefore themselves applied,
for the governmental offices and maneuver to win
the favor of rulers and administrators in hope
of achieving worldly success.
Some of them gained their end while others
licked the dust, but even those who did
succeed had to humble themselves
by applying for these offices.
They had come down from the exalted place
of scholars to that of plebeians.
Another result of it was that the scholars
who were earlier implored to accept these offices
began to themselves offer themselves as candidates.
Earlier, they were honored for their selfless detachment
from the ruling circles, but now they lost
their respect by becoming the henchmen of kings
and rulers. A few scholars, however, were an
exception to this in every age.
The analogical deductions drawn up on legal or
theoretical questions in accordance with the principles
of jurisprudence
and the teaching of the Sharia were needed
primarily to meet
the requirements of administration
and justice during the earlier times.
In due course, however, the nobles and administrators
too cultivated
an interest in these matters and they began
to encourage the scholars to discuss the issues
in their presence.
In view of the interest taken by the
nobility in these discussions, people began to devote
themselves to the study of dialectics.
Numerous treaties became,
become
numerous treatises,
came to be
written on the science of disputation.
Rules were involved for these debates, and gradually,
the wranglings, were turned into an art of
logical syllogism.
These persons tried to justify their endeavors on
the ground that their aim was to protect
the scripture and the sunnah and deviation. Those
who were earlier engaged in giving legal opinion
had also made a similar claim that they
intended to serve the faith
and, the people by helping them settle their
disputes.
A few rulers and administrators of the later
times undoubtedly
looked upon the dialectics and disputations with disfavor,
for they thought that these polemics gave rise
to academic orthodoxy and quarrelsome disputes,
not often even to violent,
strife and bloodshed, which is unfortunately true.
There are people
who used to literally fight, with one another
because of Madhab and these types of things.
Although that's not something that we see from
the the founders of the Madahib,
who are that earlier
generation of scholars that Ghazali is mentioning.
But, the only time that the people, the
madhhabs, fought with one another to the point
of bloodshed or violence was when there is
some dunya or a judgeship or an appointment
or money involved.
On the other hand, there were also nobles
and chiefs desirous of finding out which of
the 2 schools of Islamic jurisprudence,
Hanafi or Shafi'i, was was closer to the
right path. These elements encourage discussions and debates
on juristic issues. The scholars belonging to their
entourage accordingly put aside all the dialectic quibblings
on other issues and took up controversies between
these 2 juridic schools,
overlooking the differences of opinion between
them and other jurists like Malik bin Anas,
Sofianath Thodi, Ahmed bin Hamble, and the like
simply because their masters were not interested in
their differences. Meaning, the kings and rulers didn't
care so nobody,
paid attention to those opinions even though,
they were also,
something that needed to be understood in order
to understand the law.
Laying a claim to the refinement and amplification
of the corpus Juris of Islamic law and
to formulation of the principles
of analogical
deduction. These scholars compiled innumerable
dissertations on the subject,
cultivated logical syllogism, and developed it into the,
Uh-uh. And I don't even know what that
word means.
Whoever translated this book,
Allah
reward him.
But, I believe what he means is just
a rational like argumentation.
They are still preoccupied with this vocation
only God knows to what extent they would
go.
Thus, the reason for undue interest taken by
the scholars in these controversies
and continuous reasonings
is what we have stated above. If the
nobility or the powers that be were to
take interest in the juristic opinions of the
schools other than those of Abu Hanifa and
al Shafi'i.
These people would immediately start quibbling over questions
relating to those schools and they would still
claim that their aim is simply to acquire
knowledge and to seek the pleasure of God.
Malana continues, after tracing the origin of contentious
debates, Al Ghazali sets forth in some detail
the ill effects
springing from these,
from these wranglings.
He also describes his own experiences,
since he had himself earlier taken a keen
interest in such polemics.
The vocabulary
employed to denote
the new sciences then being cultivated was also
creating a a misunderstanding.
Words or phrases occurring in the Quran, the
hadith of the prophet sallallahu alaihi wa sallam,
or the sayings or works of his companions
were being widely used for the new sciences,
intricate and hypothetical details
of legal questions as well as for the
differences in legal opinions in regard to such
issues.
Was a common term employed
to describe all sorts of learning religious or
secular
scholasticism or logical syllogism
was known as
Tawhid, recollection,
of devotion to Allah was the name assigned
for all sorts of lectures repeat with fantastic
tales, while
Hikma,
denoted denoted occult and uncommon practices. Meaning all
of these these,
these,
spurious definitions are not what the actual meaning
of these words were when used in the
Quran or in the, in the sunnah of
the prophet sallallahu alaihi wa sallam.
With their indiscriminate use, the peculiar sense conveyed
by these terms in the context of the
Quranic text and the sunnah had come to
be associated with these new sciences as well.
Thus, the Quranic verse,
so that they may understand religion,
and the tradition that God grants understanding of
religion to those who intend to be virtuous
were applied
to unforeseeable legal quibblings.
The divine tidings,
to those, quote, unquote, granted wisdom,
have been indeed,
granted a great favor.
Was appropriated,
to philosophy and scholasticism
of the 5th century.
And the verse of the Quran
says, remember Allah,
for you may be one of the devoted
was employed.
I'm sorry for a different this is a
different ayah. The the the verse of the
Quran, remember Allah,
for you may be one of the devoted
anyway, I don't know to be honest with
you. The quote is not even here to
look up the ayah but
says the verse of the Quran, remember Allah,
for you may be one of the devoted,
was employed
for the vile sermons of the ignorant and
misguided preachers.
Al Ghazali explained how these words were being
used out of their context to mean something
which these terms were never intended to convey.
He traced the original meanings of these words
and phrases which had not been, not only
been lost owing to their misuse, but which
also differed widely from the sense conveyed
during his times. The analysis made by Ghazali
was as much instructive
as it was helpful in removing the misconceived
notions created by the careless and indiscriminate use
of religious terminology, which was being employed
as a vehicle for the furtherance,
of new sciences.
So, I mean,
this does happen, this does happen
in the in the history of Islam. So,
like, another, I guess, like, later
instance of something like this happening is,
like,
the study of hadith is oftentimes ignored in
places it was not really paid much attention
to in the Indian subcontinent or really in
the Ottoman lands
while the state was in power. Why? Because
the most learned of people would oftentimes go
into studying
because the,
the position of the Qadi was so high,
whereas being a muhaddith,
is not gonna get you like a government
position.
And so even in the Ottoman lands,
my understanding is that the sheikhul hadith,
position in the madrasah,
there wasn't so much wrangling for it.
Why? Because
the sheikhul hadith himself will neither ever become
a judge nor will, his students ever become
judges,
and so there was not as much intense,
competition for such positions. They say that,
Abdul Haq al Muhadith
learned
hadith in a similar way to but
the reason that the son of the hadith
in the subcontinent doesn't go through him is
because,
his son was engaged as the Qadi and
was unable to serve his father's uloom,
whereas,
Shaulayullah,
during his son's life, Shaul Abdul Aziz,
the government collapses, and the British are not
going to hire Kabbat,
judges in the same way that, the Mughals
were before them.
And so we see that, you know, the
the the form changes,
depending on the time and the place you're
in, but the sickness,
that lies inside the heart which is learning
that knowledge that should be learned for the
sake of Allah
for other than the sake of Allah
was what
uh-uh he he he just he hits the
nail on the head and it's really it's
really hard hitting. It's hard. It's hard because
you know, you study, you study, you study,
you study and if you study just a
little bit, then you can go back to
your day job,
and balance things out. But if you're studying
and this is what you do for your
whole life, you know, studying and teaching,
then then, you know, you don't have anything
to fall back on
in terms of your dunya and that's when
the temptation strikes and at that time, if
a person,
you know, makes the the choice to,
veer towards self preservation when they go down
and they debase the uloom, for the sake
of the dunya for themselves, they do they
do so for the entire
for the entire,
ummah,
and so the people of knowledge should be
very careful with regards to that. You know,
it's not worth it's not worth selling your
dean,
for,
you know, for just a little bit of,
for just a little bit of of of
because you will, do so,
and you'll cause irreparable harm to
many others, including the the people of, of
authority as well as the lay people in
the masses. Allah protect all of us.
And for this reason, I think a lot
of people have this idea that the Ulamar
are very dogmatic and belligerent,
and it's it's not that.
Abu Hanifa
refused to take the judgeship,
and so does Imam Ahmed bin Hamble, when
it was offered to them. It's not because
they're contrarian people, but because they wanted to
strive to extricate themselves from being put in
a position where
they would be put in pressure to make
a a legal ruling,
which is contrary to the shala of Allah
and His Rasool, sallallahu alaihi wa sallam,
in such a way that the posterity would
then take it to,
be what the actual was because of the
massive amount of trust that the people had
in them.
And, this is one of the reasons that
Imam Hanifa,
you know, spent his life
copiously
recording his mad hub
rather than,
rather than enforcing it because he knew people
would come later
that,
you know, could follow and if they were
of second rate moral
quality,
the people could always refer back to Abu
Hanifa and his companions,
their era and their writing
and their reasoning in order to call out,
the the wrong rulings that the later people
would give. But if that first generation didn't
keep it real, then the rest of the
Ummah would have been in the dark. Allah,
protect us.
Allah, protect us from ever selling this knowledge
for a cheap price
and ever seeking it for a cheap price.
And, you know, always this this era is
a era of fake news,
And, sometimes the people who are,
peddling the fake news are the biggest ones
that cry about fake news.
So,
the we remember the prophetic
Oh Allah, show me the haqq as the
haqq and,
provide me the ability to follow it and
show me the falsehood as the falsehood and
prove provide me the ability to stay stay
the heck away from it.
Allah, give all of us so much and
Allah, give us the Basira inside
to know which part of, the uloom,
we can reach him best through.
Whether it be,
the the knowledge of Apida or whether it
be the knowledge of Tassowaf or whether it
be the knowledge of or some particular,
you know, some particular part thereof,
tafsir, the Quran, and hadith, whatever it is
that we need that we can do the
best with,
you Allah. Give it to us and raise
amongst us a group of Bahir and pure,
people who can be the receptacles of this
knowledge,
in an encyclopedic sense and
that it can be divided up amongst them
as well so that we can also know
who to trust with our deen and, how
to benefit from them and protect us from
jackals and hyenas of this age who will
just blame everybody who preserves, any
branch of knowledge
for the the chaos and and and difficulty
that the Ummah is in well, not
lifting much of a finger to serve any
much of anything themselves.
Tomorrow, we we talk about,
Rizal's critique of the rulers of his age.
So do join
us.