Hamzah Wald Maqbul – 19 Ramadan 1441 Late Night Majlis Contemporary Reform In A Ghazalian Model Addison 05122020
AI: Summary ©
The speakers discuss the use of "monthood" in the context of American Muslims, with a focus on the importance of support and pushing into a new age. The rise of " alt right white nationalism" and the need for funding for Muslims is also discussed, along with the importance of identifying problems in real-life situations and finding solutions. The speakers emphasize the need for people to have a clear understanding of their own political views and not to be a victim of political racism, and emphasize the importance of learning about the deens and bringing in specialists to develop a deep understanding of it. The book's success in promoting the Islamized way of life and its potential for transformation is also discussed.
AI: Summary ©
In this Mubarak 19th night of, Ramadan, we
continue our reading of Moana Sayed Abu Hasan
al Nadawi,
his
biography of Imam Ghazali and his life and
times,
and his,
the translation of his saviors of the Islamic
spirit,
thereby also looking to draw some lessons and
some
wisdom for the time that we live in,
as well.
And, one of the interesting things before we
continue our reading,
for tonight, on the purpose of writing Ihia,
I was reached out to by
one of the pious and learned brothers who
is active in the
the space of political activism
and he had mentioned he said subhanAllah how
there's so much insight
in Imam Ghazali's
blame and censure
of the people of the age
accepting
accepting grants
from
the corrupt and from those rulers and those
wealthy people who put strings attached with their
money and their grants.
And he brought up a very valid and
a very excellent point that that's happening nowadays
as well.
And,
you
know, Ramadan has become like the month of
fundraisers and the month of fundraising pitches
but, don't, you know, dismiss those pitches too
quickly. Why? Because if we don't fund our
politicians, if we don't fund our activists,
if we don't fund our scholars,
there's somebody else who's waiting, in the wings
to fund them, and they're gonna have strings
attached.
And,
if the
the the pious and learned,
are not funded,
those people will fund,
jackals and hyenas
who will masquerade around in the guise of
scholarship
leadership and in the guise
of political activism and social activism.
And, literally, we have the road map in
front of us of how
those who are antagonistic
to the dean of Islam
in the day and age that we live,
the road map that they've drawn out,
and paid, each other consulting fees in order
to figure out. And,
that is
there in the Rand Corporation study that they
put out in the early 2000
about the strategy of moderating
American Muslims. And when they say moderating American
Muslims, they're not saying that we wanna have
people, you know, fast every other day instead
of every day. What they say is that
we wanna have American Muslims that we don't
care if they identify as Muslims as some
sort of quasi ethnic
identifier
or, you know, that they don't eat pork
or whatever.
We just don't want them to actually believe
in Islam and and we want them to
be pliant,
without any sort of beliefs or moral compass,
so that they can also be part of
this,
part of this economy and part of this,
you know, just mindless,
mindless machine of
just turning everything into money and turning everything
into garbage in the pursuit of money.
And,
their their their plan
that they had was,
after identifying,
different groups within Islam
was that, as far as possible, people who
have a Muslim cultural identity
but are secular in their outlook and in
their beliefs,
that they should be supported
and
that they should be pushed, especially when it
comes to people who
don't take, the sacred texts of Islam as
sacred,
especially when it comes to those people who
wish to push
homosexuality
and sexual
immorality
in general as a part of their agenda
while keeping some sort of quasi Muslim identity
and especially those who claim quote unquote sufism,
which has nothing to do with the tasawaf
of our forefathers,
but everything to do with, you know,
basically
using a gesture to wave off the sacred
law and the sacred creed of Islam.
And,
in order to, you know, embrace some sort
of
new age,
you're okay, I'm okay,
type of feel good, humanistic
Islam,
that, that the human being is the center
of rather than God being the center of,
that has no real effect on a person's
life at all. And that master plan was
drawn up so long ago and it was
comical. It was ridiculous. I remember when I
first read it, I was like, this is
so stupid and it's so transparent. It's like
such a easy play. And subhanAllah, how they've
stuck to the script and how they've been,
slowly making progress and getting some
some results from that from that script. So
now we have
American Muslim,
quote unquote
Muslim,
you know,
politicians who get represent, you know, represent
their districts in congress
and in different,
you know,
different areas of the political sphere
and they're,
you know, identified as Muslims openly
and, they get support for that reason and
they actually even get opposition for that reason.
And, by and large, they actually support a
political agenda that is beneficial in some part
to Muslims. But at the same time, you
see those people,
you know, doing ugly things like dancing at
the gay pride parade or saying that, like,
I refer to Allah as she,
all of which are, you know,
just really morally degenerate and possibly tantamount
to Kufr, if not Kufr itself. And, it's
it's it's a problem. It's a fitna. You
know? It's it's it's an issue.
And by and large,
this is one of the reasons that, you
know, one of the silver linings in, what
has otherwise been a debacle
in,
the rise of,
alt right
white nationalism,
you know, basically, the fancy way of seeing
the Klan getting elected to the federal government
is that, is that, you know, that whole
cast of fruity,
you know, Islam lite,
you know, and when I say fruity, it's
not only just a, you know, a slur
at,
at alternative
lifestyles. It's not a slur at alternative lifestyle,
but when I mean fruity, I mean like
fruits and nuts, like people who are just,
multicolored, but like of little, very little
substance, that that are Look, the token Muslims
that are, you know, that are They're representing
Islam or whatever, and like overnight, all of
them were just dismissed and like jobless. And
I said, Alhamdulillah,
Alhamdulillah,
this is a blessing from Allah
on the Muslim community in America, even though
wrapped up in these people getting elected,
are so many harms. And, I definitely still
have sympathy with all those who are harmed
by them, by the Muslim ban, and all
these other things, and wholeheartedly support,
opposing
you know, those policies that harm our people,
both as Muslims and as Americans.
However,
on the flip side, you know, there's a
silver lining in it that, you know, those
people who,
you know, want to come to,
you know, Iftar in the White House and
then Obama,
you know, will say, hey, you guys gotta
support Zionism and stop opposing Zionism
and stop opposing those people who basically,
you know, treat,
Palestinian Muslims and Christians in their own land
as
as, like, subhuman beings and, are more or
less actively perpetrating a genocide on them and,
then expect us to stand up and clap
for them. Those people
our right to our right to * one
another and have that enshrined in the law
as like marriage and things like that. That's
that's completely bogus. And people who take money
from programs like that, people who
on
on the idea that Muslims have some sort
of unique,
you know, inclination toward violence.
That's all that's all nonsense. That's all just
that's all just like the the soft agenda
of the clan and, you know, people who
get funding for them, they deserve a a
Ghazalian call out and, there are many people
who are doing the bidding of of of
tyrants at home and abroad. There are many
people who are doing the bidding of the
corrupt and the evil at home and abroad.
Some of whom actually have, you know, buried
in a white paper somewhere in the back
of their NGO,
stated
very clearly their
mission and goal and vision in life,
for having an Islam that has no faith
in it and has no submission and no
Quran and no hadith in it,
you know, just, you know, eating samosas,
in Ramadan,
and, you know, having Eid parties and, you
know, Eid banquets of a twisted variety in
different government offices.
There are many people. That's their stated
you know, call out culture and, like, you
know, you're a sell out, you're a sell
out, you're a sell out.
That's fine,
and some of that is actually a very
substantial amount of that is not only needed,
but when, you know, the claim of people
being sell sellouts is made, it's oftentimes true.
Even though sometimes it's made nonchalantly,
and and in a destructive way. But oftentimes,
it's true as well. But on top of
that, we also need to fund
our own people. We need to support our
own people. We need to grow an organic,
class scholars, activists, and leaders that represent us.
Otherwise, what's gonna end up happening is exactly
what's been happening,
which is what? The democrat
democratic party picks, you know, a token Muslim
and the Muslim community says, this is this
is our representative.
And then, the Republican party will pick a
token Muslim and they'll say, this is our
representative.
And then this interest group picks a token
Muslim and they'll say, this is our representative.
And CNN,
or or Fox News will pick a token
Muslim and they'll say, this is our representative.
And those are the people who, by and
large, the Muslim community takes as their leaders.
And, you know, people oftentimes say, well, why
don't you call out names? I go, if
you're if you're not
able to,
objectively name at least like 5 or 7
people, easily
from what I, you know, from the descriptions
I gave, you know, then you're probably not
paying attention. But the point of this darshan
is not,
not not to
rectify or straighten out the entire, you know,
American Muslim scene, and there is parallel parallel
silliness and stupidity that occurs in in England.
There is parallel,
although it's a little bit of a different
flavor, but similar parallel stupidity that's opening happening
in Muslim communities in France and in other
parts of mainland Europe. It's definitely happening in
Canada. I used to live,
in Blaine on the border with, Vancouver,
and Canada is ahead of the curve. Like
this, you know, cultivated class of, like,
of of, you know, no Sharia,
no,
you know, moral or moral values,
type Muslims, you know, like tokenizing and ethnicizing
the hijab
type of Muslims.
You know, I've been dealing with them since
I was in high school,
and they've been ahead of the curve over
there.
This this is an issue that occurs everywhere
and,
just because, you know, Ghazali, you know, was
calling out people who,
who took funding from, like, you know, despotic
Turkic warlords.
And now, you know, you know, it's not
Turkic. There's no more Turkic warlords left in
the Ummah to to or like corrupted bureaucrats
left in the Ummah to give this money
out, at least on in in the lands
that that that we live in as minorities.
Although, Mashal, they seem to be in no
shortage
on both sides of any number of foreign
disputes, both in the, the Arabic speaking and
non Arabic speaking world.
The point of this darshas is what is
look at the usul. Look at the principle
and then you can apply it to any
number of different,
any number of different,
permutations
in real life and the problems they had
then are not exactly the same as the
ones that we have now. And the ones
that that'll be there tomorrow are not gonna
be exactly the same as the ones that
we have today. But the usul are
are the same all throughout and in usul
and the principles, there are,
a method to, you know,
identify
and
to diagnose of,
of the problems
and to to, you know, try to look
for solutions in the places that they're more
probably going to be found. So if you
want, this is probably gonna be the closest
thing that we're gonna have to a fundraiser
for rebat this year in Ramadan.
You know, go to the
the PayPal link and the SoundCloud
page and support it. And then go and
support those people like brother Dawood Waleed
and, you know, Hayhas and Shibley
in care that are, like, you know, holding
down the deen and, you know, being activists,
you know, speaking out, speaking the hap. You
know, go and support those people who you
see, you know, those imams, zeds, and those
types of people who you see that are
people of knowledge, but they're conscientious. They mix
with the people. They have concern for the
people. They have concern for the poor at
home and abroad.
Their, you know, their hands
are are in the work of,
supporting the oppressed. Their hands are in the
work of teaching. You know, go support those
Darul Qasims,
those Darul salaams, those
that are actually mixing with the people rather
than just making, you know,
YouTube, and SoundCloud
recordings from the void and, not getting their
hands dirty. You know, those people who are
talking to the the regular Musalis and counseling
the people who are having marriage problems and,
you know, counseling those youth who are wayward
and, like, whatever. Go go support those people,
you know, fund their work
so that they're there to do something so
that when the Jacquelyn Hyena public
come with their funding, with their CVE funding,
and with their, like, you know,
coalition of the, of the rainbowism,
supremacy council of, North America and, you know,
type of people, with those grants come, there
will be somebody there that can coherently and
cogently,
you
know, clarify what is what is what is
a benefit for a believer in this world
and what's a benefit in the hereafter. Otherwise,
there are many mercenary and ronin
people,
who have some knowledge of Arabic that's more
than that of the average Muslim and that
have some knowledge of history that's more than
that of the average Muslim and have some
knowledge of tafsir that's more than that of
the average Muslim and have some knowledge of
that's, more than, you know, that of the
average Muslim. You know, there are people who
do attend conferences
about about the, you know, the different, I
don't know, foundational aspects of the Quranic orthography
or whatever in which they, you know, they
they, you know, serve wine during the day
in the conference in Ramadan.
And, you know, those types of people are
there and they spend years in those environments
studying
and they then thereafter,
are are taken as authorities,
authorities, as authorities for for the Quran in
our community and that's that's that's ridiculous. That's
completely bogus, you know. I don't have to
cast an aspersion on whether a person's a
Muslim or Kafir for a person to know
that that's probably not the, you know, the
pristine spiritual well that everybody might have hoped
that it would be. You know, otherwise, this
is gonna be your leadership. You know, your
leadership is gonna be,
Khizr Khan. I feel bad for him and
his wife that their son died,
but he's not a hero of of of
the Muslim community nor is he someone who
we look up to. His son died so
that,
gas can be, you know, a buck 50
cheaper per gallon.
And, that's really sad and we pray that
Allah forgive him and, accept him as we
do for every single Muslim, but that's not
that's what not what makes you a a
a hero to us. That's not what the
purpose or the objective of the prophet sallallahu
alaihi wa sallam being sent to this world
was.
You know, but, you know, that's as long
as you keep accepting these things from other
people and don't support your own,
native,
community, native leadership,
native activism,
native agenda. We don't even have our own
agenda for God's sake. We don't even have
our own agenda for God's sake. There are
Muslims,
that are activists
politically, and they will
support, you know, support those actors that are
literally perpetrating genocide in Muslim countries. Ally
with,
some,
you
know,
bigger,
world ally with, some,
you know, bigger world scale actor,
that,
that that's perpetrating those those genocides. So Russia
has their hand in something. China has their
hand in something. America has their hand in
something. The UK has their hand in something.
France has their hand in something. And the
thing is this, right? I'm not saying oppose
Russia for the sake of opposing Russia, you
know? Nor am I saying Russia is a
good country. I'm not saying oppose America for
the sake of opposing America. America does a
lot of good things and they do a
lot of really horrible, horrible things.
You know, and and when I say they,
I mean we because we're part of this
country as well. Allah forgive us. You know,
we have a right to speak out against
those elements of our country. Not only a
right, but a duty to speak out against
those elements of our country who are gung
ho for doing that kind of nonsense. You
know, the UK is the same. France is
the same. We're not for against any country
for the sake of being for or against
any country. If some people do something right,
then we commend them, and if they do
something wrong, then we oppose them. And the,
you know, the thing that you need to
have in order to say, well is this
person doing something good or bad? You have
to have an agenda yourself. You have to
have an agenda yourself. And people say, well
having agenda is like, you know, the It
has a connotation of of of just being
selfish or self centered. Well, if your agenda
is based on some sort of moral purpose
then your agenda is moral. It's not self
centered or ethnocentric
or nationalistic or whatever. We have to have
some sort of moral,
agenda
and then, weigh what, you know, quote unquote
allies or,
adversaries do based on that. In fact,
even more simple than that or more, you
know,
primary than that is we have to have
an agenda to be able to objectively evaluate
who is our ally and who is our
adversary.
But, you know, and and and we have
to be mature enough to be able to
know
that, you know, someone may side with us
on 18 different things but if they disagree
with us on 2, then we disagree with
them on those 2 things
and, it doesn't mean that we, you know,
we throw in those 22 things in the
bag is like buy 9 get 1 free.
That's not how morality works. That's not how
Dean works. That's not how spirituality works. And
ultimately, even these,
you know, humanistic
and worldly secularist
materialist type people,
they also hold their
morals close to them and they're not willing
to give those things up either,
you know. And
sometimes you can stand your ground without, you
know, saying that, you know, I completely love
this person or I completely hate this person.
You say I agree with them on these
18 things and disagree with them on 2.
But if you don't if you don't have,
you know, an agenda,
then you cannot
make a plan. If you don't have a
plan, you can't mobilize people. If you don't
mobilize people, you don't have leadership. And leadership
isn't that someone is crowned king and then
people mobilize afterward.
You have to start working and then it
becomes apparent to you naturally who is the
person who's best suited to lead.
But, you know, this is all really important
stuff. We gotta talk about all of these
things
and, the fact is that, not only do
we have to talk about these things but
the people talking about these things have to
not only be active, but they also have
to know something about the deen so that
when they make these decisions, they don't make
completely horrible and unprincipled decisions.
And there are literally like 5 or 6
major groups of pea uh-uh people. And when
I say groups, I don't mean like name
a group. I mean like taxonomic
homologous groups, groups that have like adopted like
5 or 6 different strains of deviancy in
in in their,
you know, attempt to cope with a difficult
situation out there and the way to mitigate
that deviancy is what?
And I think they're good people. You know,
they're trying their best. I don't speak out
against a lot of them just because I
know they're trying their best. They're not doing
it because of,
any sort of malicious intent, but wrong is
wrong.
The way to correct that deviancy is what?
Is that you have to you have to
every single every single person
has to study a modicum of
from their fiqh, from their aqidah, and from
their tasawuf.
And in the tasawuf syllabus, it's not just
theoretical knowledge but you also have to spend
some time sitting in a dark and cold
room saying Allah Allah and,
spend some time in the company of the
pious and the righteous and spend some time
in particular in the company of a mentor
who has spiritually made it to a place
that you believe that a Muslim should make
it to. And then you have to, you
know, you have to be able to hear
hard advice from such a person in order
to keep yourself on the correct path,
until until you can have every single person
who's in that room have at least that
much knowledge of Dean under your belt and
then on top of it, you know, have
those people who are specialists
in the
the type of activism or politics or work,
community work that is at hand as well
as a number of people who are specialists
in in the Ulum,
that have, you know, that are the, the
the embodiment
of the command
of Allah
that it is not befitting of all of
the believers to go out in the path
of Allah all at once. Rather, there should
be some people,
who should stay behind
and they should,
spend all of their time, in an intense
study of the deen so that they can,
after great effort, develop a deep understanding
of deen and so that they can warn
their people. Meaning, those subject area,
and subject matter experts
and those, leaders and those people of experience
that when they sit together, all of them,
all of the above sit together in order
to form policy that he can sit with
them and,
they can
they can warn them that these are the
hoodoo of Allah Ta'ala. You, don't cross these
lines,
lest you invoke the the the anger of
the lord or you lose the help of
the lord that is there and and not
crossing such lines,
then this doesn't work. And the weird part
is, like, in America or even in the
modern nation state in Muslim in the Muslim
world, oftentimes, ulama are not invited to those
to those circles. Part of it is because
not all of them are competent in order
to sit sit in them but it's not
the case almost ever that there isn't someone
who is. And those people should be brought
in and that's a cost of doing business
is having those people. It's like, you know,
cost of suing somebody is you have to
hire a lawyer. You have to have those
people and you have to actually bring them
in and you have to carry the the
difficulty of bringing such people into that that
that discussion if you want to. Have any
of this be of any use to you
on the day of judgement, much less in
this world.
But further than that, one of the reasons
that those people are not included in those,
discussions is because they don't bring, they don't
bring, you know, money or they don't bring
votes or whatever,
to the table.
And that's the perplexing part of today's ummah.
That's the defeated part of today's ummah. Why
is it that Sultan Mohammed Fateh, who has
no need for an alim?
Why is it that, Osman Ghazi, who had
no need for a sheikh, you know, Orhan
Ghazi had no need for a sheikh, you
know, Shalabi Sultan
Mohammed who was himself a learned man.
You know, he had no need for the
learning. Why is it that those people used
to keep the ulama under privy council?
You know, the Ottoman Empire,
you you know, marshaled the strength and marshaled
the the the economy and marshaled the the
military
and marshaled the, cultural strength all to what,
in order to execute the the the rid
of the lord in the land. And they
did a better job in some things than
in others, but at least they tried. You
know?
Why is it that those people can marshal
all of that together
despite having less need of, of anyone's help
from the olamat class than we do nowadays
in in
other more publicly,
dependent,
ventures of Islam. We live in an age
of democracy. Without popular mandate, no government can
actually produce economics and produce the military
and the, the innovation, the the the innovation
and technology,
or, you know, any number of things. They
can't produce it without having the populace on
board and the populace is never on board
if they feel that the government is,
is, you know, is not morally altogether.
And so why is it that they brought
those people when they had less need need
of it, when it was a more elitist
model
of of governance, and that was a viable
model unlike today?
You know, why is that that they could
bring it in and we we just can't.
We just even in our own masajid, we
can't bring it in. We can't we cannot
bring ourselves to respect the,
the of the the and of the of
the and every person who gives a donation
or gets a vote in a damn election
feels like they can override the sharia of
Islam at a whim. You know, why is
that the case? You know, that's a type
of sickness. That's a type of, that's a
type of sickness in our in our home.
And, you know, we need to do something
about it, you know, not only by supporting
our own leadership, our own activists, our own
scholars, but then, you know, accepting a certain
type of operation and just completely not accepting
another,
which is which is, you know, 100%
and totally unacceptable
and nonsensical to be very frank with you
and very honest with you. So I think,
you know, this has taken up a majority
of our,
our our for tonight, but it it needed
to be said. And I think,
I think the, the the imam who, contacted
me and asked me to to share,
you know, these words. And,
you know, I thank him for for for
giving me that nasihah.
And I think it was something that needed
to be said and talked about. And if
your masjid is not doing this, if your
organization is not doing this, if your conference
is not doing this, you know, if they
don't have the ulama there that, you know,
in such a position that they can tell
what the boundaries and the the of the
Sharia are
and they're not part of the they're not
part of the,
you know, the the the conversation. And if
it's made up of people who don't have
a basic modicum of and a basic modicum
of and
a basic modicum of, not just from lip
service or from, like,
unstructured
loose, attendance of Friday,
and conferences for over the years. But from
actually sitting and having read a mutton, if
they cannot name the mutton that they read,
that they know that this is solid information.
This tells me information.
This tells me delineates to me what I
know, what I don't know, what I might
know, what I might not know. If they
can't if if they can't list that they've
even put enough that
much time into the the deen in order
to,
understand even that much, then, you know, I'm
not saying that they're not a Muslim, but
you have to question how seriously they take,
the uloom of of the wahi.
And,
you know, if anything I'm saying right now
is not,
you know, in in, you know, fitting into
the the scheme that Imam Ghazali
we described
for his, you
know,
for for his program for the islah of
the ummah and his agent for ages afterward,
then, you're more than welcome to let me
know how, and you're more than welcome to,
you know, continue the conversation with what you
think is best.
So Mullan Abu Hassan Ali Nadehuy continues. We'll
read just a little bit for the sake
of, having the dars, inshallah, and we won't
go on too long. He writes about the
purpose of the Hiyya. He says that Hiyya
al Mudin is not merely a book of
criticism.
One of the objections underlying this book is
to reform an Islamized,
Muslim society.
Ghazali
really intended to produce a work which might
be self sufficient not only for the education
and discipline of the seekers after the truth,
but that it might be,
also an adequate guidebook for educators and preachers,
serve as an encyclopedia of the Islamic sciences,
and may,
be used as a manual of injunctions for
the Islamic way of life. He wanted it
to be a a holistic work.
He succeeded in making, the book a compendium
of Islamic beliefs and practices,
measures required for the purification of the soul,
disciplines of moral measures required for the purification,
sorry, required for the pure
disciplines of moral conduct and cultivation of a
mystical awareness of the truth,
and the book also presents a striking example
of its effectiveness.
Many of us, would have shared the experience
that the Sheikh, Allama
Shiblin Noamani, who's a great,
mufakr and thinker
of the Indian subcontinent, Islamic thinker of the
Indian subcontinent,
in the late 1800, perhaps early 1900,
100, and a great,
a great research scholar who produced
a a a wonderful
a wonderful,
sierra of the prophet
and
just wonderful historical analysis and criticism.
Unique,
really should be translated into
Arabic and English if not already already done
so, who said that every word of this
book has a magnetic effect on its reader.
It takes hold of him and pulls the
strings of his heart. This overbearing effect of
the ihia is perhaps because it was written
by Ghazali at a time when he himself
was filled,
and deeply impressed with the feeling of a
higher
awakening. And, you know, I don't claim any
for myself, but the magnetism of this book,
anyone who's read it,
you know, you can ask them if they
felt it or not. I definitely feel it,
not only in the Arabic, which is overwhelming,
but, sometimes certain books have certain spirituality in
them that even through the centuries,
even through a translation, even through all sorts
of different barriers, of spirituality kind of reaches
through and and and kind of, you know,
knocks on the door of your heart.
The inner experience of unseen reality is giving
an insight into the higher realms through which
Ghazali had made himself pass,
and which is reflected in the sometimes
makes its readers disenchanted with the world.
It creates a longing for solitude, penitence, contemplation,
and devotion, and produces an awe and reverence
of God
peculiar to the Sufic way of life, which
is often harmful for a person's health.
The writer of these pages has himself experienced
these feelings while going through the
for the compilation of this book. It is
perhaps for this reason
that the mentors of, the mystic disciplines,
do not advise novices to go through
the in their initial stages. Perfect moderation and
temperance can indeed, be had only through the
study of, the hadith of the prophet, sallallahu
alaihi wa sallam, and the prophetic biography,
and the company of a religious teacher who
has modeled his life in accordance with the
teachings of the Sharia.
The ethical philosophy of Ghazali.
Being an
imminent scholar, jurist, dialectician,
muneemuteqalim
Sufi,
Ghazali was also a propounder of the Islamic
ethic.
He studies in ethical philosophy,
fathom the mysteries
sorry. His studies in the ethical philosophy fathom
the mysteries,
of head and heart and exhibit a penetrating
insight into the eternal
values of life.
In fact, Ghazali has left such an indelible
mark on the subsequent thought,
that no study of Islamic ethics and ethical
philosophy can be deemed complete without a mention
of Ghazali's
thought and his writings on the subject. The
hiya is a masterpiece of Ghazali on the
subject,
on this subject too in which he, like
a true thinker, sets out to examine the
innate
psychological dispositions and impulses,
actuating ethical behavior.
And so,
I think with that, we will, go ahead
and call it a wrap today. The next,
the next
relatively long passage
is a critique,
that Qazali makes of the soul in its
yearning for Jah, for honor and position,
and, inshallah, it will be a rewarding study,
that we will get to tomorrow.
Allah give us to,
hear
the the words and accept the best of
it and benefit from the best of it
and bring it into our hearts and into
our lives and, bring reform,
through it for the better inside our own
hearts and souls and in our communities,
in our,
our our,
you know, gatherings and congregations and in our,
nations and in our ummah, in this, in
this world, in the hereafter.