Hamzah Wald Maqbul – 5 Ramadn 1441 Late Night Majlis Humility and the Flight of Knowledge Addison 04272020
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The importance of obeying the prophet's teachings and not hearing one's own opinion is emphasized in Islam. Humility is a way to establish the proof of Allah against people and is related to the heart. Directions and behavior are also discussed, including seeking benefit from knowledge and finding it beneficial for a person. The speaker advises people to be humble and not give their own views until they have a definitive opinion. The connection between the divine and the world is also discussed.
AI: Summary ©
We continue with our reading from the
of Ibn Hajjib Alhambali,
the heirs of the prophets translated by
Imam Zayed Allah
protect him and give him long life.
We left off on the cusp of reading
a,
a hadith narrated by,
by Jubaib bin Nufayr on the authority of
Abu Darda
who said, we were with the prophet
and he said,
there will be a time when knowledge will
be snatched from the people until they will
be unable to benefit from it.
Ziyad bin Lubaid said, oh messenger of Allah,
how will Allah seize knowledge from us when
we recite the Quran?
I swear by Allah we recite it and
teach it to our women and children.
He said, may your mother be bereaved of
you, Ziyad.
I used to consider you one of the
learned people of Madinah.
The Torah and the gospels are with the
Jews and the Christians, yet do not do
they benefit from them in any way?
Jubeir bin Nufayr said, I met Urbadah bin
Samet and said to him, will you not
listen to what Abu Darda is saying? I
then informed him of what he said concerning
the loss of knowledge.
He said Abu Darda has spoken truthfully.
If you wish, I will inform you
of the first knowledge to be removed from
the people. It is humility,
Khushua.
You will enter the central masjid and hardly
find a single humble person.
Nasai relates a similar hadith from Jubaib bin
Nufayr on the authority of Auf bin Malik
radiallahu anhu from the prophet
sallallahu alaihi wasallam mentioned the straying of the
Jews and the Christians despite
their possessing scripture.
Jubeir bin Nufayr also relates,
I met Shaddad bin Aus, and I informed
him of the hadith of Auf bin Malik,
Radhiallahu Anhum.
He said he has spoken the truth, Radhiallahu
Anhum.
He said he has spoken the truth. Shall
I not inform you about the first occurrence
of the lifting of knowledge? He said humility
will be lifted to the point where you
will not see a single humble
person. And this is,
this is something really,
striking, and it's something, very important to take
note of. And it's something
the the wise person will take heed of
and,
you know, protect themselves.
That the
prelude to knowledge being taken away is
the,
taking away of humility.
And this is something always,
that was told to me by all of
my masha'ikhin teachers, and it it makes sense.
It's intuitive.
That as long as a person thinks they
know,
they'll they'll you know, the door of understanding
will be closed to them. As long as
a person thinks that they don't know or
feels like there's something that they don't know,
the door of increasing in knowledge will always
be open and that person will continue to,
ascend higher and higher in their,
rank of knowledge.
And once a person thinks they know, they
shut the door
and they preclude any possibility of
of increase in their knowledge or in in
their understanding.
This is the case not only in,
you know, the branches of Islamic learning
that have to do with revelation,
but in in in all of the,
branches of learning, in general.
That as soon as a person thinks they
know, they close the doors to listening to
anybody else and thinking about anything anyone else
has to say in any meaningful way, and,
it's it's it's highly problematic.
The prophet sallallahu alaihi wasallam himself says
that,
he says that,
you know,
That when you come to a time where
you see,
greed or avarice,
that is obeyed.
Obviously, everybody has some greed. You know? Like,
who you may see me all bearded and
turned it out, you know, at some pious
function or another.
But, I like money just like you like
money. I like the beautiful things of life,
just like you like the beautiful things of
life. I like nice houses. I like other
things that are not even appropriate to mention.
Just like you like those things that are
not appropriate to mention. However, the thing is
this is that, do you obey that that
that desire?
Does it, you know, is it a guiding
principle that
that that makes you, make choices,
frequently
and big, significant, and major choices in your
life.
And and that's the thing is that, like,
nobody there was nobody that didn't have enough.
So everybody to some degree or another, is
attracted to these types of things. And many
times, there are some people who, in a
natural sense, aren't attracted to these types of
things, and they rarely make good leaders. Why?
Because they don't sympathize with others,
and they don't see where other people are
coming from, and other people don't see where
they're coming from. And that lack of ability
to,
you know, I guess,
understand
and
that lack of ability to,
sympathize and empathize with people.
That's that's that's problematic because it doesn't allow
you to understand what motivates people
and, how to give them solutions for the
particular problems they're dealing with in life. And
so we see that, generally,
generally, such people have a very saintly role
and perhaps, you know, you go to them
and ask them to make dua,
for you and, you know, you feel good
in their presence, but they rarely will be
able to give you some sort of practical,
advice with regards to your everyday life. Whereas
those people who go through the same thing
that you do, you can
sympathize.
You can, like, see yourself in them.
And, you can take their example as an
example for you. That's why Allah sent a
human as a prophet rather than an angel,
because you're not gonna be able to relate
to an angel, but, a human you can
relate to. So and
Wahaan Mutbah
and and people when they when they follow
their vain desires
and when everybody is
impressed with their own opinion, meaning what, humility
is gone. At that point, the prophet
mentions that the good is gone from the
people.
You should just
just be concerned with your own little old
self.
I don't know any,
a better way of
of translating that. Just be just be, you
know, just watch over and, you know, protect
your own little self and then
leave.
You know, don't worry about the don't worry
about, you know, fixing society because at that
point, you're not you're not gonna be able
to do it. And to obsess about those
things you're not able to do will
only be at the detriment of those things
that you are able to do. They're not
gonna it's not gonna you know, just worrying
about it doesn't mean that you're actually gonna
be able to do anything about it.
And, this doesn't, by the way, this doesn't,
clash with the, with the hadith of the
prophet
that the first
knowledge that will be taken away from people
is the knowledge of inheritance.
This is in fact a precursor of that,
that you'll see people who are arrogant, but
they'll know how to divide in a state.
But because of the arrogance, the people will
stop learning,
and they will pay less and less attention
to what came from before. And so you
have a bunch of know it alls that
love to give the Jumakutba or whatever. But
if you ask them to divide in a
state, they have no idea,
you know, their left from their right.
And these things, they they come together.
Imam Ahmed relates a hadith in which Ziyad
bin Lubayd
mentioned something whereupon the prophet said,
that will be in the time that knowledge
is gone. Ziyad mentioned this hadith and said,
do not the Jews and Christians read the
Torah and the gospel without acting on it
in any way?
In this version of the hadith, Ziyad did
not mention the ensuing events contained a longer
conversation.
All of these narrations
relate that the departure of knowledge resides in
the failure to act on it. The companions
explained that the reason for this is the
passing of inner knowledge from the hearts and
with inner knowledge referring to humility.
In this vein, Hudayfar relates,
surely humility will be the first knowledge to
be lifted.
This is also I mean, by the way,
this is a reason, you know, people
many people like to listen to this, majlis,
at night. Why? Because the first couple of
years that we did it,
in fact, all the years past years, you
know, it's been kind of a more theme,
and they like to hear oliya stories and
so do I.
We all we all like to hear the
oliya stories because, you know,
that when the righteous are mentioned,
mercy,
Allah's mercies descend.
And, you know, but, you know, this this,
knowledge,
this ilm which engages the mind,
it's very closely paired with the that engages
the heart.
And you'll see, you know, there there's a
holistic Islam is a holistic system.
It combines between spiritual and physical, inward and
outward.
And,
when one of the those elements,
you know, starts to flag, it's gonna drop
drop and drag all of the rest of,
all of the rest of them. So you
see how humility, which is generally considered a
Sufik virtue,
it actually drags on a person's ilm. It
drags on their their knowledge.
So this is these things are not completely
unrelated.
Although I agree, listening to the stories of
the miracles of the saints is a little
bit easier to digest, but it may not
be quite the order of the day. And
inshallah, we'll have a little bit of that
peppered and interdispersed within this majlis as well
inshallah.
Chapter 3,
knowledge of the tongue and the heart.
Sacred knowledge, says Imam al Hassan al Basri,
is of 2 types.
Knowledge of the tongue, which is the proof
of Allah against the son of Adam, and
knowledge of the heart, which is beneficial knowledge.
Hassan attributes this narration to the prophet sallallahu
alaihi wasallam as ibn Mas'ud relates in Sahih
Muslim,
the people will recite the Quran and it
may fail even to go,
past their clavicles, their collarbones.
Whereas, if it reaches their hearts and becomes
rooted therein, it will be of tremendous benefit.
In this manner does beneficial knowledge touch the
heart and impress upon it,
experiential knowledge of Allah, awareness of his sublimity
and humility toward him. It bestows upon the
heart exaltation, glorification, and love for Allah.
When these characteristics settle into the heart, it
is humbled and the limbs similarly affected then
follow in humility.
As is related in Sahih Muslim, the prophet
used to say, I seek refuge in Allah
from knowledge which is of no benefit and
from a heart which is not humble, subhanahu
wa.
We'll repeat that. As is related in Sahih
Muslim, the prophet sallallahu alaihi wa sallam used
to say, I seek refuge in Allah, a'udhubillahi,
from knowledge that has no benefit,
and from a heart which is not humble.
Waqalbinlayakshah.
This indicates that knowledge which fosters no humility
is of no benefit.
It is related that the prophet sallallahu alaihi
wasallam used to ask Allah for beneficial knowledge.
In another hadith, he used to say, ask
Allah for beneficial knowledge and seek refuge in
him against knowledge of which there is no
benefit.
As for knowledge of the tongue, it is
a proof of Allah
against the people. The prophet sallallahu alaihi wasallam
said the Quran is a proof of Allah
for you or against
you. When inner knowledge departs, outer knowledge remains
on people's tongues as a proof against them.
This knowledge then leaves the possession of the
scholars.
Nothing then remains of the religion except for
its name, and nothing of the Quran except
for its script. And as for the Quran,
it will remain in the books containing it.
Then at the end of time, it will
be raised from the books, and nothing will
remain in the books nor in the hearts.
Scholars who categorize knowledge divide it into outer
inner and outer knowledge. Inner knowledge is that
which touches the hearts and instills in them
fear, humility,
awareness of Allah's sublimity,
exaltation, love, intimacy, and yearning.
Outer knowledge is that knowledge which remains on
the tongue as a means for establishing the
proof of Allah against people.
Wahab bin Munabbih wrote to Makhul
Rahim
umullah.
Surely, you are a man who has attained
the outer knowledge of Islam and thereby gained
honor. So seek the inner knowledge of Islam
and gain the love of Allah nearness to
him.
Another version relates that he wrote, because of
your outer knowledge, you have gained status and
honor with the people. So seek inner knowledge
and seek status with Allah and nearness to
him. You should know that each of these
are separate stations.
Wahab indicated that outer knowledge is the knowledge
of religious verdicts and legal rulings
and the lawful and the unlawful, stories and
admonitions,
that which the tongue manifests.
This knowledge gives its possessor love and veneration.
In his letter, Wahab warns against stopping at
what people give out and thus becoming spiritually
stagnant and trapped into
seeking people's love and glorification. SubhanAllah. Retweets and
likes,
YouTube hits. YouTube
followers.
People up stadium packed with people in honor
area.
Jumah Khutbas, etcetera.
So this knowledge gives its possessor love and
veneration.
In his letter, Wahab warns against
stopping at what people give out and thus
becomes becoming spiritually stagnant
and trapped
into seeking people's love and glorification. Allahu Ta'ala
free us from this trap. It's a a
disgusting trap.
One who stops at this has been cut
off from Allah and
deluded by people from pursuing Allah's pleasure.
By inner knowledge, he means that knowledge which
touches the hearts and instills fear, exaltation, and
glorification.
Wahab urges him to use that knowledge to
seek the love of Allah in his nearness.
So there's I mean, look, the the point
of this is not only,
not only that we wish to
see some sort of increase in in piety.
There is a a a an innate connection
between the life of the heart and between
the life of the mind.
The the heart when certain parts of it
die,
a person's,
you know, the information that they learn, it
no longer is considered knowledge according to the
definition of our aslaf.
And what do I mean by that?
You know, the
the word knowledge
the word elm
has a definition that our forebears
understood, maybe differently than what we, think about
when we say knowledge, for example, in the
English language. Or even for that matter,
but in the, like, the modern,
in the modern context. So I have, like,
for example,
MSA friend,
who who's from an Arab country, and he
did a PhD
in computer science. And so I saw, like,
Mashallah. He got appointed to appointed to, like,
a university position in his home country.
And, like, in his
in his, you know, the interview that they
put on whatever on YouTube or whatever,
you know, they they ask him, like, you
know, what type of scholar are you? He
says, you know, I
I I'm
considered one of the olema of such and
such elm and I think it was like
computer science or something like that.
And so computer science isn't an elm in
that sense,
in the in the sense that was,
the definition of our salaf.
That
sense of knowledge was defined by Malik
That knowledge is a light in the heart
of the slave that Allah
you know, guides him to something good through.
That that knowledge is a light inside of
the heart, that a person
receives some discernment about something.
You may have 2 people who, for example,
learn physics
and one person, their knowledge of physics may,
lead them to work on the Manhattan project
and,
you know, build the atom bomb.
And the second person, if that knowledge of
physics enters his heart as a light,
it makes him understand why building an atom
bomb is a dumb idea.
If you understand what I'm saying, that there
are 2 different things that that that that
the ilm that we talk about is something
that
is a deep and penetrating insight
into some sort of
reality and ability to take this information and
plug it into the larger system
and understand something,
more profound,
about existence,
and about a person's,
role in the universe
rather than just being able to plug and
chug and, like, you know, figure certain things
out.
And so,
you know, the the the issue is this
is that, you know, this idea of just
getting that surface level information, those,
inter individual data points, what they receive, what
they call in in in, you know, in
our tradition or
or You know,
amassing,
large numbers of narrations or large numbers of,
the answers to large numbers of questions, for
example.
This in and of itself is not necessarily
useful for a person. And so that's what
that's what they're talking about. They're saying that
if the heart is not
because the heart is where the the fruit
of the knowledge comes. And if, like, for
example, if a farmer plants the seeds in
the ground and waters
the the plants and sees them grow,
and he does the entire,
you know, the entire process, but at the
end of it, there's no fruit for him
to harvest.
The entire process is essentially a waste of
time. And so the fruit of the fruit
of knowledge is harvested where inside the heart,
that it's
harvested in the heart, meaning that it's an
a light, a nur that appears inside of
the heart that that gives discernment to, to
the slave. This is what the prophet
and
the Sahaba e Kiram
and the,
a slaf in general, Tabi'in Tabi Tabi'in.
This is what they sought when they when
they looked for knowledge. And so the idea
is that the mind can be spry and
nimble,
but if the heart is dead,
then,
the whole process is missing, you know, a
very important point,
and, that that's a critical failure.
Whereas if the heart is alive,
then
that information will be plugged in or can
be at any rate plugged in,
in a way that's beneficial for a person.
And this is one of the things I
feel very lucky. I feel very fortunate, you
know, in the sense that I, you know,
I had these people in my life,
that that taught me and showed me the
way and explained these things to me and,
you know, they did it in such a
sweet way that it made sense to me.
And I see not everybody has that, you
know, not everybody has that. That I was
told, look, that the the the, you know,
when going to seek knowledge, I was told
that the actual teacher is Allah. Allah is
the one who gives you the knowledge. So
keep a good, you know, relationship with Allah
and then when you go through the outward
form of seeking the knowledge,
Allah
will make it enter,
into your heart
with ease. And I don't claim any sort
of high rank with knowledge or any rank
with knowledge anyway, but this, point always, you
know, it made sense to me and I
see that there are certain people who ignore,
this concept and they do so, really at
their own peril,
which is what?
Which is that if the the fruit of
knowledge is going to be reaped inside the
heart, if you're not concerned with your heart
and you're not thinking about your heart and
you're not taking care of your heart,
you know, the knowledge is is is not
it's not really gonna go anywhere. And it's
interesting. I remember in the near eastern department,
the NELC department when I when I when
I used to take classes there,
the word piety was like,
kind of like a, like, it was dismissed
kind of like as a joke.
It was dismissed kind of like as a
joke that this is, you know, this section
of this book is just piety,
And this statement is just piety. And that
thing is just piety. And the funny thing
is it has to do with doxologies and
creeds that are are mentioned in the beginning
and
at the ends of works or or interdisperse
within works.
And, those are like literally the usool that
the the entire ilm is based on. Without
it, without having those mafahim, those, you know,
foundational,
those foundational
concepts
that,
you know, kinda guide
and
dictate how things are supposed to be understood.
None of it makes sense. Even the conversation
becomes ludicrous. Because if you're not, you know,
doing it for the sake of Allah, then,
you know, a conversation about, you know, what
the, you know, spiritual benefits of, like, the
shahood and salat is. It's kind of a
dumb it's kind of a dumb thing to
be, you know, conversing about.
And
if you don't have that humility, you're not
going to find the motivation in order to
study properly. You're not gonna find the motivation
in order to,
repeat or in order to,
find Rusuk
in in your in your in your lessons,
firmness in your lessons. And even if you
memorize the books,
by rote,
and even if you can understand and you
can
repeat the messiah,
there is an entire deeper,
I guess,
experiential,
benefit from that knowledge that you'll always be
denied because you don't you know what I
mean? It's not it's not it's not
something that you you take seriously.
And so that's one of the reasons I
feel like that's one of the reasons that
that, you know, it's hard to find a
good Arabic
instructor in Western
academia because they never I mean, it's not
sacred to them. It's not important enough to
be sacred to them. I was sitting at
a table once with,
with, Sheikh Abdul Hakim from Cambridge.
Those types of
tables I don't sit at very often,
but it was it was it was very
beneficial. I tried to shut up as much
as I could and, you know, see maybe
I'll learn something. Someone else at the table
asked, why is it that you think that,
you know, that, like, American
Orientalism is just not as robust as the
old, you know, colonial era Orientalism,
you know, of people like, you know, people
like, Nicholson, Reynold Nicholson, and Arbery and, you
know, these types of people. How come how
come, you know, the the the new school
colonial sorry, not colonial. The new school, orientalism
is very weak sauce compared to that, you
know. You see, like, look at look
at, Nicholson's translation of the Masnavi or look
at Nicholson's translation of the.
This is like this is like really high
class, very high caliber work.
It's really it's really like you can tell
a person,
put in, like, exacting
a lot of effort
and exacting,
work into, making sure that, you know, what
they did was of the highest standard. So
how come we don't have a lot of
we don't have a lot of works like
that nowadays?
And, Sheikha Abdul Hakim, he mentioned something really
interesting.
He said, look, he goes, those people
in their own screwed up way, they were
doing it for the sake of Allah.
They were actively part of
the colonial project,
and they thought that their, you know, their
mastery of,
their skill in these fields
was going to be, you know,
dedicated to
servicing the colonial cause, which is what bringing
the gospel of Jesus Christ to the, like,
savage heathen masses.
And so they did it for the sake
of Allah. That's why they found the motivation
to do what?
To put in an amount of effort into
it that, you know, otherwise you don't. Otherwise,
you know, it's it's you know, who is
going who is going to
sit and memorize, serve charts, and who's gonna,
like,
bother to know, you know, how is it,
like,
you know,
shari ba yasharabu
or shari ba yasharabu or whatever?
Who's gonna take the time to be exacting
about any of those things?
And it's really interesting because I I mean,
I went through the NUC departments and I
saw people. You know, like, one professor, he's
like, it's impossible for somebody to read a
text with proper Arab. I say, you're is
he are you joking? He's like, I don't
think that I think Arab is just there
in the Quran, and that's why it's considered
so eloquent maybe in some poetry, but no
one ever really spoke like that. It's impossible
to do it on the fly.
So, I was like, well, bring a text
out and I'll just read it for you.
And I read it for him. And I
I was cognizant that I made several mistakes
in reading, but I guess it passed him
by. Like, it wowed him so much. He's
like, oh, that's really good. He goes, you
have, like, some supernatural phenomenal
ability or whatever. And, that was before I
went to Madrasa.
If I ever read like that in front
of one of my *, Madrasa,
you know, they were very good because they
knew he's he's older and, you know,
he's mesquite. He's like a poor American kid
who's never gonna, like, be able to read
properly. But if I was a Pakistani kid
and I read like that in front of
one of the, I'd probably get a shoe
thrown at me. But, you know, who's gonna
put in all that effort? You know? Who's
gonna humble themselves? If they don't think that
Ilm has anything to benefit them, who's gonna,
put in the effort
and try to learn something? And so you
see this thing that people have already dismissed,
what's in the books and what the olamah
have to say. And this is a kind
of a, you know, just to kinda close,
because it is the,
it
is the, the end of the chapter.
This is something depressingly I I actually see
a lot of students of knowledge doing, which
is what? For example, someone who's anti calam.
The person will say, oh, well, you know,
the books of the maturidis and the books
of the the ashaaira are filled with, like,
you know, like bida.
And I'm like,
like what?
I'm like, I'm not even saying you're wrong.
I'm just saying like, what? You know, it's
like Greek philosophy and this and that. I'm
like, like what?
You know, it's just well known. Everybody says
it. I'm like,
yep. Give me an example.
And, they're like, well, you know, Sheikh so
and so talks about it. And so I
just asked you who talks about it. I
said, give me an example.
And,
almost always, what is it? It's someone talking
about an entire genre of books that they've
never read.
And I'm like, look, if you don't wanna
be a you don't wanna be a Maturidi,
you don't wanna be a Ashari, knock yourself
out. You know, there are many great masha'if
that were,
not only, not people of schools of Kalam,
but they're anti Kalam. As far as I
can tell, a great number of the early
Maliki masha'if were anti Kalam,
and that changes that changes at a particular
incident that occurs in, in in the history
of Al Maghrib al Arabi in Andalus. Otherwise
before that, I don't think the Western lands
were, you know, super,
clan friendly.
And,
you know, even the masha'if of the tariqa,
many of them were anti Kalam, right? So
you see you see the,
Madalaju Salakin
is a shirk
Haja Ismail Harawi,
his,
Manazir al Sa'ireen.
He was a shah of the Hanabula in
Afghanistan. It was a very different time, I
guess. But he was the sheikh of the
Hanabula
in, the area that's now called Afghanistan in
the city of Herat.
And,
he his name appears in the Shajaradanakshbandis.
That's how, like, you know, important of a
person he is in the history of Tasawwuf.
And his
are beautiful. And,
like, you know, he's he's a man of
God. And he completely he's like so anti,
like, so, like, vitriolicly, almost anti kalam
that,
you know, that it's like it's almost breathtaking.
Like, a person has to wonder, maybe somebody
has,
you know, like, like, what's going on here
at any rate? I don't wanna,
conjecture because I'm gonna slip over into doing
something that I accuse other people of doing
right now. But the point is is what?
I don't have a problem with you being
anti calam, but you should be anti calam
based on, like, reading books, you know. Should
read a book, say this issue, you know,
the topic of this issue is this, that,
and the other thing.
If you take, you know, kalam as an
example, if you take kalam's, like, so an
it's so unimportant,
it has so little value in your eyes
that you can dismiss it offhand without even
asking it, you know, like, its side of
the story, if it was a person. And
you can dismiss what it is without even
reading its books.
It's like imagine someone comes to you
and,
they're, you know,
there's somebody who I don't know.
Stab someone on the street corner and they're
looking for who the person who stabbed the
person.
And you see someone, you come across the
person, their shirt is bloodied. And they're like,
I didn't do it. You just don't listen.
You're like, what? You're obviously guilty.
That, you know, that's that's what you don't
really value what that that that thing has
to say. You're obviously never gonna know what
the other side of the story is. And
this is very interesting. Even in legal cases,
the messenger of Allah Sallallahu Alaihi Wasallam, he
said what? I remember it's a hadith of
the prophet sallallahu alaihi wasallam. I was amazed
by it when I read it in Madrasah.
He said that the prophet sallallahu alaihi wasallam
said, always listen to the other side of
the story. Even
if a person comes to you with one
eye missing and their eye is in their
hand. And says so and so knocked this
my eye out of my head.
Still go and and listen to that other
person's side of the story. Why? Because that
person may have both of his eyes in
his hand.
And this is I mean, there's a lot
of depth and a lot of jicma. If
you already written someone off or already written
something off, you've written off a class of
people, you've written off a subject, you've written
off. If you've already written something off completely,
you have not enough respect for,
for that book or for that person or
for that,
you know, class of, of ulama or for
anything,
whatever it is. Or as a as a
Madrasa graduate, you don't have that much respect
for,
you know, any book of modern learning or
whatever. Whatever direction you're looking for, whatever trajectory
trajectory you're going from, and whatever trajectory
your destination you're going to. If you don't
have enough,
if you don't have enough respect for, you
know, an opposing point of view that you
can't even bother to try to understand it,
then you should back off and just say,
I don't know anything about this thing and
I consider this thing to be a waste
of time. And recognize that your impatience and
your, lack of,
respect for the fact that a person has
a different, point of view
blinds you because it's a type of arrogance.
You've written someone off. You don't have enough
humility even to listen to what the other
person has to say. You should accept the
fact that your arrogance blinds you from being
an impartial judge in that issue.
And just leave commenting about those things to
those people who have the time and the
patience to read and try to understand what
the other point of view is. And then
on the heels of it, they if they
wish to, if they think there's a need
to refute or to correct or to say
this is wrong or this is right, then
they can do so.
But, unfortunately,
many of those people are saying, oh, look,
the mullahs are gonna kill everybody. Maybe in
this case, the fatwa al Mullahs really are
gonna kill everybody. Who knows? You know? Who
knows? Allah knows best. Right?
But many of those people, those are the
same type of people. They heard somebody at
a a dinner party somewhere say that, oh,
you know, I heard that Imam Ghazali was,
you know, against the Muertazila, and the Muertazila
were really rational people. And therefore, because of
Imam Ghazali, the Muslims don't study science, you
know, for another, like, whatever, 1000 years. Those
type of weirdos, you know, that just write
off everything without bothering to, you know,
understand or explore,
you know, the thing that they're writing off,
that's problematic.
And by necessity,
din.
Just like if, you know, if you had
a circle of,
you know, a circle of, like, I don't
know,
Arabic philologists or grammarians
and, like, Aqidah experts and, like, you know,
Fokahav, like, you know, whatever the Shafi'i school
or the Maliki school or whatever. And they
sit around and convince each other that, like,
every,
vaccine is just a, you know, conspiracy against
the Muslims in order to make every Muslim
impotent or whatever. I don't know, you know.
There is complete ludicrous. It's fine. If you
actually think that that's a possibility, go, you
know, learn learn math through calculus, go learn
biology, go learn chemistry, go learn physics, go
learn immunology, learn how vaccines work. See what's
inside the vaccine. Go see, you know, like,
is there, like, a double blind test that
will show that, like, what's in that vaccine?
Who knows? Maybe it is actually true. It's
making everybody impotent or giving everyone autism or
God knows what. If you're not gonna actually
bother to
figure all of that out,
then to speak, as if you have a
definitive opinion on something
is, is is is highly problematic. And that's
one of the problems with, you know, people
getting all of their
information from YouTube and from Facebook and from
Twitter, from the echo chamber of people who
agree with them in which there's no actual
inquiry. There's no teaching or learning. There's no
vetting of ideas.
There's no humility. Because if you're humble, you
can sit in front of somebody who disagrees
with you or who's going to, scrutinize what
you have to say and poke holes in
it. And if you just sit around with
people who agree with you all the time
and just, you know,
you know, share memes about stuff that you
mock,
without actually,
you know,
being subjected to scrutiny in the way you
think or the way you talk or what
you've read or or or or, you know,
what your conclusions are, then obviously, you're not
gonna you're not gonna go anywhere. And that
works for everything. That works for as well
as aqida, as well as hadith, as well
as
a tafsir, and it works just as well
for
it works just as well for physics and
math and,
zoology and, all these other types of things.
Allah
give us humility.
And that's why a person inshallah on these
Mubarak nights, pray your 20 rakas of tarawee.
Read your Quran as much as you can.
Your dushmani, your adawah, your enmity for other
people, you know, forgive one another. Why? So
that the heart can become polished and clean.
It can become humble so that the doors
of understanding should open up for them. Even
if you're an immunologist, even if you're a
a microbiologist
or a chemist or a doctor, an engineer,
or,
you know, someone of one of the quote,
unquote, worldly sciences. The world was created by
Allah. It's also, in that sense, has some
connection to the divine.
All of these branches of learning through the
humility, Allah will allow you to understand those
things that you weren't able to understand from
before.