Riyad Nadwi – 14. Imam Ghazali on Ikhlas

Riyad Nadwi
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The speakers discuss the negative impact of revaluation of the Bible and the rise of the post historic movement, as well as the decline in Islam's practices and the pressure on conservative groups to reform their faith. They emphasize the importance of history and avoiding reengineering, as well as the importance of strong love for Allah and the need for a healthy balance between fear and hoping. The speakers also explain the stages of love and how it can achieve personal fulfillment, including the importance of the heart's capacity for perception, joy, and touch. The importance of love is discussed, along with the reasons for love, including the desire to love oneself, the desire to love something for oneself, and the desire to love wealth.

AI: Summary ©

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			Are we set up in the class?
		
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			Yeah. We can start,
		
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			Oh, okay.
		
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			Allah
		
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			says that we will surely test you
		
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			with something of fear
		
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			of hunger
		
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			and of loss of wealth and lives and
		
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			fruits,
		
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			but give good tidings to the patient.
		
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			The one who, when disaster strikes,
		
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			they say, indeed, we belong to Allah,
		
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			and indeed, to him we will return.
		
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			Though the those are the ones upon whom
		
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			are blessings from their lord and mercy
		
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			and it is those who are rightly guided.
		
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			Say,
		
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			oh, Muhammad,
		
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			if your fathers, your sons, your brothers, your
		
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			wives, your relatives,
		
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			the wealth which you have obtained and the
		
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			commerce wherein you fear the decline
		
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			and dwellings with which you are pleased are
		
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			more beloved to you than Allah and his
		
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			messenger
		
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			and striving in his path, then wait until
		
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			Allah executes his command
		
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			and Allah does not guide the defiantly disobedient
		
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			people.
		
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			Brothers and sisters, Assalamu alaikum Welcome
		
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			to our 14th session. This is our 14th
		
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			session
		
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			in this series in which we are studying
		
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			the teachings of Imam Abu Zali on sincerity,
		
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			intention,
		
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			and verbal habits.
		
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			And in our last session,
		
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			as a corollary, as a spin off to
		
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			our discussion
		
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			on attitudes to truth in the modern world
		
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			and the spread of postmodern philosophy,
		
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			we pondered the historic tragedies that followed the
		
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			reformations of of the 2 Abrahamic faiths
		
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			in
		
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			Europe that precedes
		
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			the arrival of Islam in in this continent.
		
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			And we saw how
		
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			a reformation of Christianity
		
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			was
		
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			followed by several decades of war and
		
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			killing resulting in the loss of life in
		
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			in numbers reaching nearly half the population of
		
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			Central Europe. And, similarly,
		
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			in for the reformation of Judaism,
		
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			the Berlin Haskala,
		
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			was followed by a tremendous suffering for the
		
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			Jewish diaspora in Europe.
		
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			And in this regard,
		
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			we saw this as a,
		
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			well well, this is how I see it,
		
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			and I think this is how we should
		
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			we should look at it is that this
		
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			is the big news of it.
		
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			And
		
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			this is this aspect of it cannot be
		
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			ignored
		
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			and then
		
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			use those
		
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			precedents
		
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			as
		
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			sources of guidance for the way we should
		
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			treat Islam. And,
		
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			in this regard, I I received,
		
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			2 questions.
		
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			So I'm gonna deal with those first. The
		
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			first question was, were there no good outcomes
		
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			of of these reformations? Were were there nothing
		
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			good about them?
		
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			And the second question was, how do we
		
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			know that this hadith, the hadith I read
		
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			about the warnings, the prophecies,
		
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			that they refer to Judaism and Christianity?
		
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			So I will deal with both of these
		
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			in, the first is that the answer to
		
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			the first question is that there were, of
		
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			course, some benefits, some good things that happened
		
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			after the reformation,
		
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			like, literacy increased,
		
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			because
		
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			one is that the Bible was translated into
		
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			the vernacular. And and then the other was
		
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			that,
		
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			there was a the proliferation of of of
		
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			printing.
		
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			The gospel
		
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			press coincided with the same,
		
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			efforts that were made by,
		
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			Martin Luther. The books were were published.
		
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			So in that sense, literacy increased,
		
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			and also and, of course, the the church
		
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			stopped selling indulgences. And,
		
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			the third was that,
		
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			Henry the 8th got his involvement from Catherine
		
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			of Aragon.
		
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			But
		
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			that's, I think,
		
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			as much as you can say, there were,
		
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			some opening towards other faiths as well.
		
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			But if you look
		
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			at the
		
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			outcome
		
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			as a whole,
		
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			we find that Christianity is split into thousands
		
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			of denominations. You know, Islam. In Islam, we
		
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			have 2, Shia and Sunni, where the prophet
		
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			predicted we'll be reached to 73.
		
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			But we have 2 or we have 4,
		
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			madhabs,
		
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			schools of thought. But
		
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			in Christianity
		
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			today, there are 4045,000
		
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			denominations,
		
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			And that's a result of this, of the
		
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			reformation, the the
		
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			the the proliferation
		
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			of denomination. So you can imagine what would
		
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			happen
		
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			to Islam if such a thing should happen.
		
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			You know, they used to say that if,
		
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			in that period that when 10 people meet
		
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			in a room, they would come out with
		
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			11 denominations.
		
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			That that's how,
		
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			terrible it was about
		
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			deciding what your faith is,
		
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			in that,
		
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			storm of
		
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			post
		
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			reformation,
		
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			war and
		
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			intrigue.
		
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			Number 6 was that what we see, if
		
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			you look at history,
		
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			the graph shows you that
		
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			there's a stark decline in the practice
		
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			of the teachings
		
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			and belief in Christianity. If you take,
		
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			any index, take the church attend attendance index.
		
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			The graph
		
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			slopes from reformation and then start
		
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			the
		
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			stark
		
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			dives deep,
		
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			due to things like the secularization,
		
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			the
		
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			the enlightenment and modernization, etcetera.
		
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			But the point is that the reformation did
		
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			not produce wonderful outcomes for,
		
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			for Christianity
		
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			itself.
		
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			And we can see the outcomes we we
		
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			can see those effects happening even in our
		
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			day. If you if you if you look
		
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			at the graph even for the
		
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			the 20th century, you will find you you
		
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			will see it's it's it's sloping
		
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			when it comes to,
		
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			attachment to the faith.
		
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			So
		
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			the easier they made the faith is the
		
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			easier they made it for people to leave.
		
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			This is what the this is the conclusion
		
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			of researchers
		
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			who have looked into this. I and I
		
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			think it is for this reason that Muslims,
		
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			need to take lesson, but the lesson is
		
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			is how to avoid it at all cost,
		
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			how to avoid something like that happening,
		
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			among, among our follow with other followers of
		
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			Islam.
		
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			Muslims are functioning
		
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			fully. They're fully
		
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			they're able to function perfectly well in the
		
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			modern world. We do not need to have
		
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			a reformation for us to function because we
		
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			can find Muslims in every field of
		
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			of modern life and they're functioning perfectly fine.
		
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			So we do not need it. We
		
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			we we have enough,
		
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			plasticity or or flexibility in the system to
		
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			adapt to life in the modern world without
		
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			the trauma of a reformation.
		
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			That that's the conclusion.
		
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			And the bottom line is that,
		
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			in regard to what I my my approach
		
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			last week was that,
		
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			what's the big news here?
		
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			What's the significant new news about the reformation?
		
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			Is it the is it Henry's divorce,
		
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			or the death of 8,000,000 people? What would
		
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			you do? You know, you got you have
		
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			these 2. Yes. Okay. He got his divorce
		
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			because he appoint he appointed his own,
		
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			archbishop,
		
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			to to do it.
		
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			Grandma, did
		
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			offered the annulment. He he issued the annulment
		
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			instead of the pope. But
		
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			do we use that? Or do we say,
		
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			look, here, we have 8,000,000 people who died.
		
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			To put it into perspective, now take take
		
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			the example of a family feud over inheritance.
		
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			And if there's this family that has a
		
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			feud
		
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			and
		
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			half the family is killed in the feud,
		
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			And then later after that,
		
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			you know, they managed
		
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			to divide the,
		
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			the inheritance,
		
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			in some way.
		
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			What do you think
		
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			would draw the attention of people? Would they
		
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			draw the attention to what the inherited settlements
		
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			afterwards?
		
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			Or the fact that the family was half
		
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			of the family were killed? What's the big
		
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			news?
		
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			And that's the big news here. The big
		
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			news is that the consequence of it. And
		
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			similarly, you know, for what happened in in
		
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			Judaism
		
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			out of that remove out of that shift
		
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			away from
		
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			following the guidance of the rabbis who had
		
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			very strict rules about the way they interpret.
		
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			And that going back to Palestine and setting
		
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			up a
		
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			a state there was not was not allowed.
		
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			No.
		
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			In in the theology. But because they had
		
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			this new approach to theology that we had
		
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			to do, we had auto,
		
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			independence. We we we had to get get,
		
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			it it led it it boosted
		
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			the idea of Zionism, and we know what
		
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			troubles this has brought today. So there are
		
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			lots of warnings that are attached
		
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			to reformations of these 2 Abrahamic faiths in
		
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			Europe,
		
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			that precedes us.
		
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			And the second question, of course, links into
		
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			this is that,
		
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			how do we know? How do we know
		
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			that Rasoolullah was
		
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			speaking,
		
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			where we highlighted the fact that he he
		
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			he the prophecies
		
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			were that we should be careful because we
		
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			will follow them inch by inch
		
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			and foot by foot even if they go
		
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			into a lizard's hole.
		
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			Even if they that you will follow them
		
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			inch by inch and foot by foot, even
		
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			if they go into
		
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			lizards' holes. So,
		
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			now the answer to that question is, in
		
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			fact, in the hadith itself.
		
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			Last week, I might not have, read the
		
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			entire hadith, which was which ended with a
		
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			question and answer. The the last part of
		
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			the hadith, has the answer. And the answer
		
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			is that the the Sahara
		
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			asked the questions themselves. They they asked this
		
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			question. They said to Rasoolah, when he said
		
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			that those who are before you, they asked
		
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			him. They said, well, they
		
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			said,
		
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			are you speaking about the Christians and the
		
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			Jews, the Jews and the Christians? And his
		
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			response was in a question. He said, famine.
		
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			So who else who else would I be
		
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			talking about? In other words, who else? Man.
		
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			Femin. So it is very clear that it
		
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			is this it is the same history and
		
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			we are followers of the line of prophets
		
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			that was sent by the same God by
		
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			Allah
		
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			the same Allah who sent Jesus alayhis salam
		
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			is the same Allah who sent Moses alayhis
		
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			salam, and it was the same Allah who
		
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			sent Muhammad sallallahu alaihi wasallam. And when we
		
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			are warned about a trap in our path
		
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			in such clear terms,
		
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			it is necessary that we keep
		
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			a vigilant eye
		
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			on history
		
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			and
		
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			to to look out for what for for
		
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			these fit ins in in in in our
		
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			path. And as I said, we can clearly
		
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			see signs in,
		
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			of this sort of activity
		
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			among Muslims
		
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			and also we'll see,
		
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			like, there there are lots of red flags
		
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			flying and, of course, high among the postmodernists
		
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			who are trying to deconstruct Islam
		
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			among the interface practitioners trying
		
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			to delegitimize and manipulate Muslims to do it.
		
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			And I'm saying that all interface activity is
		
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			such, but they are very well organized, well
		
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			funded organizations of interface,
		
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			organizations that
		
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			which are actually,
		
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			stealth,
		
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			evangelism
		
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			that is, disguised as interfaith. Stealth evangelism,
		
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			disguised as interfaith to affect
		
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			Muslims and to create that reformation that that
		
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			which is
		
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			available. If you you just have to take
		
00:13:43 --> 00:13:45
			a a deeper look and you will see
		
00:13:45 --> 00:13:45
			it.
		
00:13:46 --> 00:13:48
			And, of course, we have also the,
		
00:13:49 --> 00:13:51
			you see these red flags
		
00:13:51 --> 00:13:54
			in, among the, the progressive Islam movement, the
		
00:13:54 --> 00:13:56
			so called progressive Islam,
		
00:13:56 --> 00:13:59
			which is, of course, dominated by voices of
		
00:13:59 --> 00:14:03
			people who are who only qualification qualification. Their
		
00:14:03 --> 00:14:04
			only qualification
		
00:14:04 --> 00:14:06
			is that they is that we were once
		
00:14:06 --> 00:14:09
			extremists. You know? The degree of EET,
		
00:14:10 --> 00:14:13
			ex extremists has become more has become the
		
00:14:13 --> 00:14:16
			the new supreme qualification for speaking about Muslim
		
00:14:16 --> 00:14:19
			affairs. It's above Alim. It's above Mufti. In
		
00:14:19 --> 00:14:21
			fact, Alim and Mufti is a is a
		
00:14:21 --> 00:14:22
			disqualification
		
00:14:22 --> 00:14:22
			nowadays.
		
00:14:24 --> 00:14:25
			If you're an Alim, you're you're you're you're
		
00:14:26 --> 00:14:26
			immediately
		
00:14:27 --> 00:14:30
			disqualified when speaking about Muslim affairs nowadays where
		
00:14:30 --> 00:14:33
			where where the extremist, you'll find that the
		
00:14:33 --> 00:14:35
			ex extremist is held in high esteem,
		
00:14:35 --> 00:14:37
			the higher esteem than the than the scholar,
		
00:14:37 --> 00:14:38
			the person who had spent,
		
00:14:39 --> 00:14:40
			you know, decades studying Islam.
		
00:14:41 --> 00:14:44
			That person's word is no longer valid. And
		
00:14:44 --> 00:14:45
			and this is also there we also have
		
00:14:45 --> 00:14:46
			prophecy
		
00:14:46 --> 00:14:48
			in this regard that the prophet
		
00:14:53 --> 00:14:54
			said that in
		
00:14:54 --> 00:14:57
			before the emergence of the gel there will
		
00:14:57 --> 00:15:00
			be years that are characterized by
		
00:15:00 --> 00:15:03
			deception, by strange deception. And this deception
		
00:15:03 --> 00:15:06
			is means to to be deceptive, to be
		
00:15:06 --> 00:15:07
			the, to to,
		
00:15:08 --> 00:15:10
			fool people, to turn things upside down. And
		
00:15:10 --> 00:15:13
			he explained. He said how how the matters
		
00:15:13 --> 00:15:14
			would be turned upside down. He said, you
		
00:15:14 --> 00:15:15
			kept the
		
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			that the person the the the truthful person
		
00:15:20 --> 00:15:21
			will be treated as a liar.
		
00:15:21 --> 00:15:23
			He will be belied.
		
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			And the liars will be believed.
		
00:15:29 --> 00:15:31
			And then the trust trustworthy one will be
		
00:15:31 --> 00:15:32
			treated with treachery.
		
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			And the treacherous one will be trusted.
		
00:15:41 --> 00:15:42
			And then
		
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			the will speak
		
00:15:44 --> 00:15:46
			in on public matters.
		
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			The
		
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			and
		
00:15:53 --> 00:15:55
			and is the ignorant and the foolish people
		
00:15:55 --> 00:15:58
			will speak. That those people will come. And
		
00:15:58 --> 00:16:01
			this is this, hadith, this sort of message
		
00:16:01 --> 00:16:03
			is repeated in many different reports. It is
		
00:16:03 --> 00:16:04
			a hadith in Bukhari where Rasulullah
		
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			said that,
		
00:16:07 --> 00:16:09
			that when he was asked about the end
		
00:16:09 --> 00:16:11
			times, you know, when when the end will
		
00:16:11 --> 00:16:13
			come, when it's the last hour,
		
00:16:13 --> 00:16:14
			and he says,
		
00:16:15 --> 00:16:16
			he he said
		
00:16:19 --> 00:16:20
			that if trustworthiness
		
00:16:21 --> 00:16:23
			is lost, is lost, there's no longer trustworthiness.
		
00:16:23 --> 00:16:26
			You've the the values have turned upside down,
		
00:16:26 --> 00:16:28
			and they ask, how so? How is it?
		
00:16:31 --> 00:16:32
			And he his response was
		
00:16:34 --> 00:16:34
			that,
		
00:16:35 --> 00:16:36
			for either
		
00:16:41 --> 00:16:44
			that if the the time when when when
		
00:16:44 --> 00:16:46
			you see that serious matters, that the matter
		
00:16:46 --> 00:16:49
			of the country, the leadership, the place where
		
00:16:49 --> 00:16:52
			guidance is supposed to have come from,
		
00:16:52 --> 00:16:55
			from scholars and from people who who know
		
00:16:55 --> 00:16:58
			what to talk about when when they're replaced
		
00:16:58 --> 00:16:59
			by
		
00:16:59 --> 00:17:02
			and people in people who are clearly incapable
		
00:17:02 --> 00:17:04
			are leading, you know, the the,
		
00:17:05 --> 00:17:08
			the the insane people are leading. So so
		
00:17:08 --> 00:17:10
			what you find is that is that if
		
00:17:10 --> 00:17:10
			you find that,
		
00:17:11 --> 00:17:13
			then, no, then expect the final hour to
		
00:17:13 --> 00:17:17
			be soon. People taking the ignorant as leaders
		
00:17:17 --> 00:17:18
			and guides. Now
		
00:17:19 --> 00:17:19
			so
		
00:17:20 --> 00:17:21
			in a nutshell, the
		
00:17:22 --> 00:17:25
			postmodernist agenda to reform Islam
		
00:17:25 --> 00:17:28
			is an agenda of deconstruction. It is an
		
00:17:28 --> 00:17:28
			agenda
		
00:17:28 --> 00:17:31
			of demolition of of distinctions between
		
00:17:32 --> 00:17:35
			our values, between right and wrong. You know?
		
00:17:35 --> 00:17:37
			This is something that they have done effectively
		
00:17:37 --> 00:17:39
			in the second world, in the modern world.
		
00:17:41 --> 00:17:43
			Where teenagers in schools today,
		
00:17:44 --> 00:17:47
			when surveyed, they they they say when when
		
00:17:47 --> 00:17:49
			asked about right and wrong, they all they
		
00:17:49 --> 00:17:50
			say that that that
		
00:17:51 --> 00:17:52
			in one study, 40,
		
00:17:53 --> 00:17:54
			64%,
		
00:17:54 --> 00:17:57
			it was, if I remember correctly, that,
		
00:17:57 --> 00:17:58
			64%
		
00:17:58 --> 00:17:59
			of teenagers
		
00:17:59 --> 00:18:00
			in high school
		
00:18:01 --> 00:18:04
			said that right and wrong, what is right
		
00:18:04 --> 00:18:06
			and what is wrong is a matter of
		
00:18:06 --> 00:18:08
			personal opinion. This this was a survey in
		
00:18:08 --> 00:18:09
			Canada,
		
00:18:09 --> 00:18:11
			when at the height of
		
00:18:11 --> 00:18:12
			postmodern,
		
00:18:12 --> 00:18:14
			philosophy, the the spread of it,
		
00:18:15 --> 00:18:18
			that the distinctions between right and wrong, that
		
00:18:18 --> 00:18:19
			that the meaning of right and wrong is
		
00:18:19 --> 00:18:21
			a matter of personal opinion.
		
00:18:21 --> 00:18:23
			So the minds of the next generation is
		
00:18:23 --> 00:18:26
			being pumped full of this postmodernist mumbo jumbo,
		
00:18:26 --> 00:18:27
			and
		
00:18:27 --> 00:18:29
			we have a we we have a challenge
		
00:18:29 --> 00:18:31
			here. We have a we we have something,
		
00:18:32 --> 00:18:33
			very dangerous
		
00:18:33 --> 00:18:35
			that can undermine
		
00:18:36 --> 00:18:38
			not only our faith, but our understanding
		
00:18:39 --> 00:18:41
			of what is right and wrong. So
		
00:18:41 --> 00:18:43
			people need to be very careful.
		
00:18:43 --> 00:18:47
			And another yeah. I'm I'm saying not only
		
00:18:47 --> 00:18:51
			the details of our faith, but general understanding
		
00:18:51 --> 00:18:54
			of values, of ethics. So there is a
		
00:18:54 --> 00:18:54
			problem.
		
00:18:55 --> 00:18:57
			This is a massive topic that will require
		
00:18:57 --> 00:18:59
			once more time, to do justice to it.
		
00:18:59 --> 00:19:01
			But given that it's only related to
		
00:19:02 --> 00:19:04
			our topic tangentially,
		
00:19:04 --> 00:19:06
			I I will leave it for now. Maybe
		
00:19:06 --> 00:19:07
			we can come back to it later,
		
00:19:08 --> 00:19:08
			inshallah,
		
00:19:09 --> 00:19:10
			in the in the course in in the
		
00:19:10 --> 00:19:11
			other discussions.
		
00:19:12 --> 00:19:13
			But now to come back to our our
		
00:19:13 --> 00:19:14
			topic,
		
00:19:14 --> 00:19:16
			last week, we also talked about
		
00:19:16 --> 00:19:19
			the need for a healthy balance between
		
00:19:20 --> 00:19:23
			fear and hope, which as Imam
		
00:19:23 --> 00:19:23
			says
		
00:19:24 --> 00:19:26
			he says that the the these are the
		
00:19:26 --> 00:19:30
			two wings with which the believer ascends to
		
00:19:30 --> 00:19:32
			worthy stations. The,
		
00:19:33 --> 00:19:34
			in his words, for
		
00:19:42 --> 00:19:44
			that the hope and fear
		
00:19:44 --> 00:19:46
			are the two wings with which
		
00:19:46 --> 00:19:47
			the close ones,
		
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			the the the close ones, the ones who
		
00:19:49 --> 00:19:52
			allow us to bring close to him, they
		
00:19:52 --> 00:19:55
			they ascend to all blessed stations with these
		
00:19:55 --> 00:19:57
			wings, these two wings of
		
00:19:58 --> 00:20:00
			hope and fear. Now hope.
		
00:20:01 --> 00:20:05
			And so obedience to Allah is not akin
		
00:20:05 --> 00:20:07
			to obedience of a traffic water as I
		
00:20:07 --> 00:20:08
			said or to a policeman
		
00:20:09 --> 00:20:11
			where where there's no connection, there's no relationship
		
00:20:12 --> 00:20:12
			of love.
		
00:20:13 --> 00:20:15
			With Allah, when we obey, we there's a
		
00:20:15 --> 00:20:18
			need for relationship. There's a need for love.
		
00:20:18 --> 00:20:19
			There's a need for connection.
		
00:20:19 --> 00:20:22
			And to Allah subhanahu to love Allah subhanahu
		
00:20:22 --> 00:20:23
			wa ta'ala
		
00:20:23 --> 00:20:24
			is
		
00:20:24 --> 00:20:27
			in fact the highest station the loftiest
		
00:20:27 --> 00:20:30
			of goals in our journey back to Allah
		
00:20:30 --> 00:20:33
			we are on our journey of return
		
00:20:33 --> 00:20:35
			back to where we belong
		
00:20:35 --> 00:20:38
			Repeat that. We are on our journey of
		
00:20:38 --> 00:20:40
			return back to where we belong. That is
		
00:20:41 --> 00:20:43
			how we see life in this world.
		
00:20:44 --> 00:20:44
			So
		
00:20:47 --> 00:20:49
			that collection is that, yes, you might never
		
00:20:49 --> 00:20:51
			see that you obey the police, the the
		
00:20:51 --> 00:20:53
			traffic warden. You might never see him again.
		
00:20:53 --> 00:20:55
			We will definitely meet. We will definitely be
		
00:20:55 --> 00:20:58
			returned. And that returning is the is to
		
00:20:58 --> 00:20:58
			return
		
00:20:59 --> 00:21:00
			to have return in such a way that
		
00:21:00 --> 00:21:03
			Allah is pleased with us. So we belong
		
00:21:03 --> 00:21:05
			to him, and we will return to him.
		
00:21:05 --> 00:21:08
			That so because of that, we need to
		
00:21:08 --> 00:21:10
			be we need to have a relationship.
		
00:21:17 --> 00:21:19
			Let's say to my servants who have transgressed.
		
00:21:27 --> 00:21:29
			Oh, my servants who have transgressed
		
00:21:29 --> 00:21:31
			against themselves by sinning,
		
00:21:32 --> 00:21:34
			then do not despair in the mercy of
		
00:21:36 --> 00:21:38
			Allah. This is where hope comes in.
		
00:21:41 --> 00:21:44
			Oh my servants who have transgressed against themselves
		
00:21:44 --> 00:21:46
			by sinning. Do not despair by the mercy
		
00:21:46 --> 00:21:47
			do not despair
		
00:21:47 --> 00:21:49
			of the mercy of Allah. Indeed,
		
00:21:50 --> 00:21:53
			Allah forgives all sins. Indeed, it is
		
00:21:54 --> 00:21:56
			he who is most forgiving, most merciful.
		
00:21:57 --> 00:21:58
			That is
		
00:21:59 --> 00:22:01
			the verse that is the verse that should
		
00:22:01 --> 00:22:03
			pull should clear any doubt we have in
		
00:22:03 --> 00:22:06
			our minds that because, well, I've committed lots
		
00:22:06 --> 00:22:08
			of sins. I'm, you know, I'm a terrible
		
00:22:08 --> 00:22:10
			person. I didn't do I I'm I've spent
		
00:22:10 --> 00:22:11
			so many years,
		
00:22:12 --> 00:22:14
			off the track now. Will Allah accept me?
		
00:22:14 --> 00:22:17
			Allah is saying Allah is opening door, and
		
00:22:17 --> 00:22:18
			he's saying, he said
		
00:22:20 --> 00:22:23
			that even if your sins have reached the
		
00:22:23 --> 00:22:24
			clouds,
		
00:22:24 --> 00:22:25
			the skies,
		
00:22:26 --> 00:22:29
			even if your sins are as large as
		
00:22:29 --> 00:22:31
			this world, I will forgive it all if
		
00:22:31 --> 00:22:32
			you'd come to me with hope. Come to
		
00:22:32 --> 00:22:35
			me with with the with sincerity. Now
		
00:22:36 --> 00:22:37
			love,
		
00:22:37 --> 00:22:38
			strong hope
		
00:22:39 --> 00:22:41
			is the hope that is rooted in this
		
00:22:41 --> 00:22:43
			love, this love for Allah. We need
		
00:22:44 --> 00:22:44
			our hope
		
00:22:45 --> 00:22:47
			for reward in our sincerity to be rooted
		
00:22:47 --> 00:22:49
			in that love, the love of Allah.
		
00:22:49 --> 00:22:51
			And so today, we are going to continue
		
00:22:52 --> 00:22:53
			reading from the chapter
		
00:22:54 --> 00:22:54
			of
		
00:22:56 --> 00:22:57
			the
		
00:22:59 --> 00:23:00
			the book of love,
		
00:23:00 --> 00:23:02
			longing, intimacy, and contentment.
		
00:23:03 --> 00:23:06
			And there are 5 questions 5 subtopics
		
00:23:06 --> 00:23:08
			in in this discussion that I want you
		
00:23:08 --> 00:23:09
			to keep in mind in the form of
		
00:23:09 --> 00:23:12
			5 questions. The 5 questions that we need
		
00:23:12 --> 00:23:14
			to keep in mind was, what is love?
		
00:23:14 --> 00:23:15
			What do we instinctively
		
00:23:15 --> 00:23:18
			love? How do we fall in love? What
		
00:23:18 --> 00:23:20
			are the reasons for love, and on a
		
00:23:20 --> 00:23:21
			scale of priority,
		
00:23:21 --> 00:23:23
			who is more deserving of our love?
		
00:23:24 --> 00:23:24
			Because,
		
00:23:25 --> 00:23:27
			it's a lengthy discussion.
		
00:23:27 --> 00:23:29
			We might not get through all of it,
		
00:23:29 --> 00:23:30
			obviously. It's a well, what's the time now?
		
00:23:30 --> 00:23:31
			Yeah. Yeah.
		
00:23:32 --> 00:23:33
			But if you keep these questions in mind,
		
00:23:33 --> 00:23:35
			we're going to answer these questions 1 by
		
00:23:35 --> 00:23:36
			1.
		
00:23:36 --> 00:23:38
			Because these questions, in addition to being important
		
00:23:38 --> 00:23:40
			for our topic, they will also help you
		
00:23:40 --> 00:23:42
			to deal with with your with modern confusions
		
00:23:43 --> 00:23:45
			surrounding the concept of love and attachment.
		
00:23:46 --> 00:23:47
			In fact,
		
00:23:47 --> 00:23:49
			people are very confused about these things nowadays.
		
00:23:50 --> 00:23:52
			Many young people in our world today are
		
00:23:52 --> 00:23:55
			more attached to inanimate objects than they are
		
00:23:55 --> 00:23:56
			to human beings.
		
00:23:57 --> 00:23:58
			And I'm sure you know what I'm talking
		
00:23:58 --> 00:24:00
			about. Young people today
		
00:24:00 --> 00:24:02
			are more attached to their mobile phones than
		
00:24:02 --> 00:24:03
			they are attached
		
00:24:04 --> 00:24:05
			to other
		
00:24:05 --> 00:24:06
			people in their life.
		
00:24:07 --> 00:24:08
			In one study,
		
00:24:08 --> 00:24:09
			students were,
		
00:24:10 --> 00:24:12
			who were forced to,
		
00:24:12 --> 00:24:15
			leave their mobile phones outside the examination
		
00:24:15 --> 00:24:17
			hall were found to be suffering from
		
00:24:18 --> 00:24:19
			separation anxiety,
		
00:24:21 --> 00:24:21
			because
		
00:24:23 --> 00:24:24
			the teachers
		
00:24:24 --> 00:24:27
			realized that students who are highly capable were
		
00:24:27 --> 00:24:28
			were underperforming,
		
00:24:29 --> 00:24:30
			and they had this
		
00:24:31 --> 00:24:33
			strange anxiety developing because their phones were left
		
00:24:33 --> 00:24:36
			outside the hall. So eventually, they came up
		
00:24:36 --> 00:24:38
			with the solution that they would be allowed
		
00:24:38 --> 00:24:40
			to bring the tell bring the mobile phones
		
00:24:40 --> 00:24:41
			into the hall and put into a bag
		
00:24:41 --> 00:24:44
			next next to them, keep with close proximity
		
00:24:44 --> 00:24:45
			because the distance
		
00:24:46 --> 00:24:48
			and this is exactly the distance created
		
00:24:48 --> 00:24:50
			anxiety. This is exactly as it does when
		
00:24:50 --> 00:24:52
			when you are forced to be,
		
00:24:52 --> 00:24:54
			forced to keep a distance away from your
		
00:24:54 --> 00:24:54
			beloved.
		
00:24:55 --> 00:24:57
			You suffer from separation anxiety.
		
00:24:58 --> 00:25:00
			The exactly the same thing was happening in
		
00:25:00 --> 00:25:02
			the in this and there are lots of
		
00:25:02 --> 00:25:04
			examples like this that are signs of a
		
00:25:04 --> 00:25:05
			modern problem.
		
00:25:06 --> 00:25:09
			A problem of misplaced love and misplaced attachment
		
00:25:09 --> 00:25:10
			with
		
00:25:10 --> 00:25:13
			of course, unintended consequences for our world in
		
00:25:13 --> 00:25:14
			general,
		
00:25:14 --> 00:25:17
			and in particular, for our understanding of these
		
00:25:17 --> 00:25:19
			concept concept of love and what it really
		
00:25:19 --> 00:25:19
			means.
		
00:25:20 --> 00:25:21
			Even our vocabulary
		
00:25:22 --> 00:25:22
			is also
		
00:25:23 --> 00:25:24
			impoverished when it comes to this.
		
00:25:25 --> 00:25:26
			In Arabic,
		
00:25:26 --> 00:25:27
			the vocabulary
		
00:25:27 --> 00:25:29
			deals with this beautifully
		
00:25:29 --> 00:25:30
			because you have,
		
00:25:32 --> 00:25:33
			degrees of love with
		
00:25:33 --> 00:25:36
			distinct labels that that characterizes you know where
		
00:25:36 --> 00:25:38
			you are, and and you can you can
		
00:25:38 --> 00:25:40
			go through them. You know? The the 10
		
00:25:40 --> 00:25:42
			stages of love,
		
00:25:42 --> 00:25:43
			in Imam,
		
00:25:45 --> 00:25:46
			Zubedi
		
00:25:46 --> 00:25:48
			who did a commentary on this, on this.
		
00:25:48 --> 00:25:50
			He talks about the 10 stages.
		
00:25:51 --> 00:25:52
			We will go through that,
		
00:25:52 --> 00:25:55
			while I speak while we read the text.
		
00:26:36 --> 00:26:38
			Okay. So this is the exposition of the
		
00:26:38 --> 00:26:40
			true meaning of
		
00:26:40 --> 00:26:41
			love.
		
00:26:42 --> 00:26:43
			What is love?
		
00:26:44 --> 00:26:44
			And he says,
		
00:27:03 --> 00:27:06
			You are the the purpose here is in
		
00:27:06 --> 00:27:08
			this chapter is to
		
00:27:08 --> 00:27:10
			understand that the meaning
		
00:27:10 --> 00:27:13
			that the full meaning of
		
00:27:16 --> 00:27:18
			that you will not understand what is being
		
00:27:18 --> 00:27:19
			said unless you know what
		
00:27:20 --> 00:27:21
			love is in itself.
		
00:27:26 --> 00:27:28
			The first thing that needs to that you
		
00:27:28 --> 00:27:28
			need to
		
00:27:29 --> 00:27:31
			appreciate or you need to recognize
		
00:27:36 --> 00:27:36
			that you cannot
		
00:27:37 --> 00:27:38
			imagine that there should be love
		
00:27:39 --> 00:27:43
			of something without knowing, without having knowledge of
		
00:27:43 --> 00:27:44
			it, without
		
00:27:44 --> 00:27:47
			having the knowledge and the perception of it
		
00:27:47 --> 00:27:47
			to be,
		
00:27:48 --> 00:27:50
			for it to be perceived.
		
00:27:52 --> 00:27:54
			A person does not love that which he
		
00:27:54 --> 00:27:55
			does not know.
		
00:28:02 --> 00:28:03
			And this is why it is not imagined
		
00:28:03 --> 00:28:05
			that the that an inanimate object would would
		
00:28:05 --> 00:28:07
			have that capacity to love
		
00:28:10 --> 00:28:12
			that this is a speciality
		
00:28:13 --> 00:28:14
			of living beings
		
00:28:15 --> 00:28:17
			of perceptive living beings
		
00:28:31 --> 00:28:32
			That then
		
00:28:33 --> 00:28:35
			the most perceptibles, the things that we perceive
		
00:28:36 --> 00:28:39
			are divided into things that are pleasing and
		
00:28:39 --> 00:28:41
			perceived that are perceived that that are,
		
00:28:42 --> 00:28:43
			perceived to be comforting
		
00:28:44 --> 00:28:46
			perceived to be comforting and pleasing
		
00:28:47 --> 00:28:49
			and which which opposes or repulses
		
00:28:50 --> 00:28:51
			and and pains the individual.
		
00:28:57 --> 00:29:00
			The or you will find it's neutral. Neither
		
00:29:00 --> 00:29:02
			neither causes pain nor it causes,
		
00:29:03 --> 00:29:04
			joy or pleasure.
		
00:29:09 --> 00:29:12
			That anything that pleases him and brings comfort.
		
00:29:14 --> 00:29:15
			So that
		
00:29:15 --> 00:29:17
			that anything that brings that that that is
		
00:29:17 --> 00:29:19
			pleasing and brings comfort
		
00:29:19 --> 00:29:20
			is lovable
		
00:29:21 --> 00:29:23
			so you can love it lovable to the
		
00:29:23 --> 00:29:23
			perceiver
		
00:29:25 --> 00:29:27
			and anything that that brings pain
		
00:29:27 --> 00:29:28
			is disliked
		
00:29:36 --> 00:29:39
			And the things that do not cause pain
		
00:29:39 --> 00:29:40
			and harm are not called
		
00:29:41 --> 00:29:42
			lovable.
		
00:29:43 --> 00:29:43
			Said, so
		
00:29:49 --> 00:29:52
			Everything that is pleasurable is beloved.
		
00:29:53 --> 00:29:55
			And this is what the meaning of love
		
00:29:55 --> 00:29:58
			he's saying. The meaning of something is lovable
		
00:30:02 --> 00:30:04
			that there is a disposition
		
00:30:04 --> 00:30:06
			of inclination towards something
		
00:30:06 --> 00:30:09
			the inclination uh-uh disposition of inclination
		
00:30:14 --> 00:30:17
			and the meaning of something being disliked or
		
00:30:17 --> 00:30:18
			something being,
		
00:30:19 --> 00:30:20
			hated or,
		
00:30:22 --> 00:30:22
			detested
		
00:30:26 --> 00:30:27
			that there's some disinclination in
		
00:30:32 --> 00:30:33
			So love
		
00:30:33 --> 00:30:34
			is
		
00:30:34 --> 00:30:35
			the inclination
		
00:30:36 --> 00:30:37
			of by disposition
		
00:30:37 --> 00:30:39
			to something that is pleasant.
		
00:30:45 --> 00:30:46
			If this
		
00:30:46 --> 00:30:48
			inclination then becomes confirmed
		
00:30:49 --> 00:30:49
			and
		
00:30:50 --> 00:30:52
			and then it is strengthened,
		
00:30:53 --> 00:30:54
			then it becomes.
		
00:30:55 --> 00:30:58
			Now in the explanation of this
		
00:30:58 --> 00:30:59
			transition
		
00:30:59 --> 00:31:00
			from
		
00:31:00 --> 00:31:02
			it being an inclination,
		
00:31:02 --> 00:31:05
			simply an inclination to becoming attachment,
		
00:31:07 --> 00:31:08
			there you have a division
		
00:31:09 --> 00:31:09
			of
		
00:31:10 --> 00:31:13
			7 degrees there's 7 degrees to reach from
		
00:31:14 --> 00:31:14
			from
		
00:31:15 --> 00:31:16
			from male which is inclination
		
00:31:17 --> 00:31:18
			to reaching Ishq
		
00:31:19 --> 00:31:21
			and Imam Zubairi explains this he says,
		
00:31:23 --> 00:31:24
			yeah, is, 10
		
00:31:27 --> 00:31:27
			The the first
		
00:31:28 --> 00:31:30
			what happens in this hub
		
00:31:30 --> 00:31:30
			is,
		
00:31:31 --> 00:31:34
			the inclination when you it develops, say, an
		
00:31:34 --> 00:31:36
			attachment, some kind of connection. That there's
		
00:31:37 --> 00:31:37
			an a connection,
		
00:31:39 --> 00:31:40
			and then that
		
00:31:40 --> 00:31:41
			connection
		
00:31:41 --> 00:31:43
			leads to a
		
00:31:43 --> 00:31:44
			willful
		
00:31:44 --> 00:31:47
			pursuit in the direction of that connection, and
		
00:31:47 --> 00:31:49
			that is the Irada. So the number 2
		
00:31:49 --> 00:31:49
			is Irada.
		
00:31:50 --> 00:31:52
			And then the Sababa the Sababa is
		
00:31:54 --> 00:31:54
			where it's
		
00:31:55 --> 00:31:56
			a pursuit with
		
00:31:57 --> 00:32:01
			you. The the there's there it's it's starting
		
00:32:01 --> 00:32:03
			to get warm. It's it's the
		
00:32:03 --> 00:32:05
			the temperature increases
		
00:32:05 --> 00:32:05
			towards,
		
00:32:06 --> 00:32:08
			pushing the person in that direction.
		
00:32:09 --> 00:32:09
			And
		
00:32:09 --> 00:32:10
			then is,
		
00:32:14 --> 00:32:15
			when the
		
00:32:15 --> 00:32:16
			attachment
		
00:32:16 --> 00:32:18
			is such that it
		
00:32:18 --> 00:32:21
			it's hard to disconnect
		
00:32:21 --> 00:32:24
			because you're you're attached. There's the
		
00:32:24 --> 00:32:26
			normal attachment where you can attach and disconnect.
		
00:32:26 --> 00:32:28
			But when it reaches to the level of
		
00:32:28 --> 00:32:31
			haram, then you cannot detach. You'll find you
		
00:32:31 --> 00:32:33
			will find it hard to detach. It's it's
		
00:32:33 --> 00:32:35
			starting to stick. It's starting that this the
		
00:32:35 --> 00:32:38
			the mail the the inclination reaches the degree
		
00:32:38 --> 00:32:40
			when it's it's it's it's it's connected. I
		
00:32:40 --> 00:32:42
			can't I'm just like we're saying about the
		
00:32:42 --> 00:32:44
			phone that it's it's it's locked on. It's
		
00:32:44 --> 00:32:46
			it's holding there. You cannot get away.
		
00:32:51 --> 00:32:52
			And then and then you
		
00:32:52 --> 00:32:53
			and
		
00:32:53 --> 00:32:54
			and then
		
00:32:55 --> 00:32:56
			the next level is wood,
		
00:32:57 --> 00:32:57
			which is,
		
00:33:02 --> 00:33:06
			which is the complete the pure love. Nothing
		
00:33:06 --> 00:33:09
			else is in the heart. Now it's it's
		
00:33:09 --> 00:33:11
			it's becoming it it's pure love.
		
00:33:12 --> 00:33:13
			It's filling the heart. It's beginning to fill
		
00:33:13 --> 00:33:16
			the heart. And then beyond that, you have,
		
00:33:17 --> 00:33:19
			Ishq that is this on the 7th level
		
00:33:19 --> 00:33:21
			that that the the wood,
		
00:33:21 --> 00:33:24
			you you have wood, and sorry. You have
		
00:33:24 --> 00:33:25
			wood and then,
		
00:33:27 --> 00:33:27
			Shagoff.
		
00:33:28 --> 00:33:31
			Shagoff is when it reaches to the extremities
		
00:33:32 --> 00:33:32
			of the heart.
		
00:33:34 --> 00:33:35
			And after that, after shalaf,
		
00:33:36 --> 00:33:38
			then comes Ishq. So at the 7th level
		
00:33:38 --> 00:33:41
			is Ishq. Ishq, which is an attachment that
		
00:33:41 --> 00:33:43
			is Mufrit. You remember Ifrad and Tawhrit
		
00:33:44 --> 00:33:46
			we spoke about earlier? So this is where
		
00:33:46 --> 00:33:47
			it goes
		
00:33:48 --> 00:33:48
			beyond
		
00:33:49 --> 00:33:51
			the meaning of hope. Ishq is an attachment
		
00:33:51 --> 00:33:53
			where it starts to connect in such a
		
00:33:53 --> 00:33:54
			way that is
		
00:33:55 --> 00:33:57
			that there's no release. It's it's completely locked
		
00:33:57 --> 00:33:59
			on and stays there now.
		
00:33:59 --> 00:34:00
			There's no,
		
00:34:01 --> 00:34:03
			there's nothing else that is coming into the
		
00:34:03 --> 00:34:05
			heart. Each detachment is is so strong.
		
00:34:05 --> 00:34:06
			And,
		
00:34:06 --> 00:34:08
			this is the one where he says that
		
00:34:09 --> 00:34:11
			the ones we which you start to worry
		
00:34:11 --> 00:34:13
			about about your friend. You know, your your
		
00:34:13 --> 00:34:15
			friend is is is got attached to somebody
		
00:34:15 --> 00:34:17
			and you're you're starting to worry about, you
		
00:34:17 --> 00:34:19
			know, I'm I'm they all they all they
		
00:34:19 --> 00:34:21
			think about and talk about is that person.
		
00:34:21 --> 00:34:24
			That is when that is Ishq.
		
00:34:24 --> 00:34:27
			And and then obviously above that, you have
		
00:34:27 --> 00:34:28
			other levels that you have the
		
00:34:29 --> 00:34:31
			the the the 8th one, which is a
		
00:34:31 --> 00:34:32
			time. Time,
		
00:34:33 --> 00:34:33
			is
		
00:34:34 --> 00:34:35
			is to become captive,
		
00:34:38 --> 00:34:39
			where you're you're
		
00:34:40 --> 00:34:42
			you are like a captive,
		
00:34:43 --> 00:34:43
			and
		
00:34:44 --> 00:34:44
			everything
		
00:34:45 --> 00:34:47
			that the beloved everything that the the
		
00:34:47 --> 00:34:49
			the the the the beloved wants is is
		
00:34:49 --> 00:34:51
			controlled by that. And then above that, you
		
00:34:51 --> 00:34:54
			have, which is you become slave.
		
00:34:54 --> 00:34:55
			You're a slave
		
00:34:59 --> 00:35:01
			as as a slave. There's nothing else. And
		
00:35:01 --> 00:35:04
			that's why the word slave here is is
		
00:35:04 --> 00:35:05
			part of
		
00:35:06 --> 00:35:06
			the
		
00:35:07 --> 00:35:08
			degrees of love
		
00:35:08 --> 00:35:11
			in this science, in the science of the
		
00:35:11 --> 00:35:11
			heart.
		
00:35:12 --> 00:35:13
			To become abd
		
00:35:13 --> 00:35:17
			is the 9th stage of love. To become,
		
00:35:17 --> 00:35:20
			as I spoke about last week, about the
		
00:35:21 --> 00:35:21
			a beautiful
		
00:35:22 --> 00:35:24
			meaning of the word abd, of the word
		
00:35:24 --> 00:35:28
			slave. Here is that above and above time,
		
00:35:28 --> 00:35:31
			above that being captive, there is to be
		
00:35:31 --> 00:35:34
			slaves. So when you're attached, your your heart
		
00:35:34 --> 00:35:36
			is is overflowing with love, and then you
		
00:35:36 --> 00:35:38
			reach to a point where you're captive and
		
00:35:38 --> 00:35:40
			then you become slave of it. That's the
		
00:35:40 --> 00:35:42
			9th level of it.
		
00:35:43 --> 00:35:45
			And of course the final level is where
		
00:35:45 --> 00:35:47
			you become khalil and khalil is where the
		
00:35:47 --> 00:35:49
			heart is so filled that there's no place
		
00:35:49 --> 00:35:51
			for anything else that there's no place for
		
00:35:51 --> 00:35:53
			anyone else you only have one love, one
		
00:35:53 --> 00:35:56
			friend, one one person who is in the
		
00:35:56 --> 00:35:57
			heart and no one else
		
00:35:58 --> 00:35:59
			and that is Khalil.
		
00:36:00 --> 00:36:02
			So and, of course, this is,
		
00:36:02 --> 00:36:05
			in this science, but in various other science,
		
00:36:05 --> 00:36:06
			there there are other configurations
		
00:36:07 --> 00:36:09
			of these degrees with other labels. Like, imam
		
00:36:09 --> 00:36:12
			al Sarrabi in his, fakul laga.
		
00:36:12 --> 00:36:13
			He
		
00:36:13 --> 00:36:14
			added
		
00:36:14 --> 00:36:16
			1 in the beginning which is
		
00:36:17 --> 00:36:18
			you start with just,
		
00:36:19 --> 00:36:19
			general
		
00:36:20 --> 00:36:23
			yearning to just taste you. I I like
		
00:36:23 --> 00:36:24
			something with
		
00:36:24 --> 00:36:26
			that is linked to the desire,
		
00:36:26 --> 00:36:27
			but
		
00:36:27 --> 00:36:28
			it follows
		
00:36:29 --> 00:36:31
			the same development even though they might have
		
00:36:31 --> 00:36:34
			different names is that this is a,
		
00:36:34 --> 00:36:37
			a process of love, a process of develop
		
00:36:37 --> 00:36:39
			of developing love where love increases
		
00:36:40 --> 00:36:40
			in intensity
		
00:36:41 --> 00:36:44
			and it reaches out, it reaches slavery
		
00:36:44 --> 00:36:47
			and and you're it's it's a beautiful thing
		
00:36:47 --> 00:36:49
			to be in love to that degree that's
		
00:36:49 --> 00:36:51
			so if you're if if you are if
		
00:36:51 --> 00:36:51
			you
		
00:36:52 --> 00:36:53
			manifest if you,
		
00:36:54 --> 00:36:55
			manifest true love,
		
00:36:55 --> 00:36:56
			then you will be true.
		
00:36:57 --> 00:36:58
			You will be a perfect servant. You will
		
00:36:58 --> 00:37:00
			be a perfect slave for Allah.
		
00:37:01 --> 00:37:02
			Of course, Khalil
		
00:37:03 --> 00:37:04
			is a different,
		
00:37:04 --> 00:37:07
			level above that, but that's the point here
		
00:37:07 --> 00:37:07
			in.
		
00:37:08 --> 00:37:11
			And he's so he's saying that, well,
		
00:37:13 --> 00:37:16
			It's it's avoiding things that are,
		
00:37:17 --> 00:37:18
			disinclination and,
		
00:37:19 --> 00:37:21
			hatred, dislike of something that you're avoiding.
		
00:37:23 --> 00:37:26
			And if and likewise, how you can traverse
		
00:37:26 --> 00:37:28
			the degrees of love to reach the,
		
00:37:31 --> 00:37:33
			the. In this one, he's saying that in
		
00:37:34 --> 00:37:37
			in, which is dislike, which is things that
		
00:37:37 --> 00:37:38
			is disinclination
		
00:37:38 --> 00:37:40
			you can move into the in in the
		
00:37:40 --> 00:37:42
			direction in in the opposite direction and then
		
00:37:42 --> 00:37:43
			and then you reach to a point that
		
00:37:43 --> 00:37:46
			is mocked which is abomination
		
00:37:46 --> 00:37:47
			intense dislike.
		
00:37:51 --> 00:37:53
			And so this is the,
		
00:37:53 --> 00:37:56
			basis for the true meaning of the word,
		
00:37:57 --> 00:37:58
			that is necessary.
		
00:37:59 --> 00:38:01
			Now the the next thing is,
		
00:38:02 --> 00:38:03
			is that
		
00:38:06 --> 00:38:08
			that when it is,
		
00:38:09 --> 00:38:10
			love is
		
00:38:11 --> 00:38:11
			then
		
00:38:12 --> 00:38:12
			follows
		
00:38:13 --> 00:38:15
			it follows perceptions and knowledge
		
00:38:20 --> 00:38:23
			then it will be divided according to with
		
00:38:23 --> 00:38:23
			by necessity
		
00:38:24 --> 00:38:25
			it will be divided
		
00:38:25 --> 00:38:26
			according to the perceptibles
		
00:38:27 --> 00:38:28
			and the senses
		
00:38:32 --> 00:38:33
			For every sense,
		
00:38:34 --> 00:38:35
			there is a perceptible,
		
00:38:36 --> 00:38:39
			of a particular kind for perception for there
		
00:38:39 --> 00:38:41
			is a there is a a perception of
		
00:38:41 --> 00:38:42
			perceptibles,
		
00:38:42 --> 00:38:44
			things that you can perceive.
		
00:38:48 --> 00:38:50
			And for each one of these,
		
00:38:50 --> 00:38:54
			there is a there is a joy in
		
00:38:54 --> 00:38:55
			perceiving it in in the perceptible.
		
00:39:00 --> 00:39:02
			Well, and it and that creates that inclination
		
00:39:02 --> 00:39:03
			towards it.
		
00:39:11 --> 00:39:12
			In the and he he said that if
		
00:39:13 --> 00:39:14
			your nature is
		
00:39:15 --> 00:39:17
			sound, if it's not been corrupted, and we
		
00:39:17 --> 00:39:19
			have a lot of corrupted natures in our
		
00:39:19 --> 00:39:22
			time today nowadays. But so so he's saying
		
00:39:22 --> 00:39:23
			he's he's
		
00:39:23 --> 00:39:24
			giving this
		
00:39:24 --> 00:39:26
			prerequisite that a person,
		
00:39:27 --> 00:39:27
			if
		
00:39:27 --> 00:39:29
			their natural disposition, if their
		
00:39:30 --> 00:39:31
			fitra has not been corrupted, then
		
00:39:33 --> 00:39:35
			so the joy of the eye is in
		
00:39:35 --> 00:39:36
			seeing
		
00:39:38 --> 00:39:39
			seeing beautiful things
		
00:39:40 --> 00:39:41
			and beautiful images
		
00:39:41 --> 00:39:42
			and
		
00:39:42 --> 00:39:43
			nice things.
		
00:39:44 --> 00:39:45
			And the
		
00:39:45 --> 00:39:47
			joy of the ears is in seeing is
		
00:39:47 --> 00:39:48
			in hearing,
		
00:39:49 --> 00:39:51
			beautiful tunes and harmonious
		
00:39:52 --> 00:39:52
			sounds.
		
00:39:53 --> 00:39:56
			Whatever to Shem and the joy of the
		
00:39:56 --> 00:39:58
			sense of smell is in,
		
00:40:03 --> 00:40:05
			perfume is is in fragrance,
		
00:40:05 --> 00:40:08
			is in nice fragrance that you have beautiful
		
00:40:08 --> 00:40:09
			fragrance, sweet fragrance.
		
00:40:10 --> 00:40:11
			And
		
00:40:11 --> 00:40:12
			and
		
00:40:13 --> 00:40:15
			the joy of taste, of the sense of
		
00:40:15 --> 00:40:17
			taste is in food.
		
00:40:21 --> 00:40:24
			And the joy of touch is in the
		
00:40:24 --> 00:40:25
			is is in,
		
00:40:25 --> 00:40:27
			softness and smoothness.
		
00:40:36 --> 00:40:38
			Because they are joyful,
		
00:40:39 --> 00:40:39
			these
		
00:40:40 --> 00:40:41
			senses
		
00:40:42 --> 00:40:42
			are
		
00:40:43 --> 00:40:44
			these perceptibles, the senses
		
00:40:45 --> 00:40:47
			are enjoyable, then they are beloved.
		
00:40:50 --> 00:40:51
			So for a sound
		
00:40:51 --> 00:40:53
			instinct, for a sound,
		
00:40:54 --> 00:40:54
			disposition,
		
00:40:55 --> 00:40:57
			it will create it will create
		
00:40:58 --> 00:40:59
			a connection, a
		
00:41:00 --> 00:41:01
			an inclination to it.
		
00:41:07 --> 00:41:07
			That
		
00:41:08 --> 00:41:10
			said that I was made to love from
		
00:41:10 --> 00:41:12
			of your world 3 things.
		
00:41:16 --> 00:41:18
			That I was given that I I was
		
00:41:18 --> 00:41:19
			made to love.
		
00:41:19 --> 00:41:21
			Allah put this in his heart to love
		
00:41:22 --> 00:41:24
			perfume and to love women and to love
		
00:41:25 --> 00:41:26
			the prayer. And of course, he said
		
00:41:27 --> 00:41:28
			that
		
00:41:28 --> 00:41:31
			my the greatest pleasure in this world
		
00:41:31 --> 00:41:32
			was prayer.
		
00:41:34 --> 00:41:37
			But Hashem, so and he's saying that
		
00:41:39 --> 00:41:40
			and
		
00:41:40 --> 00:41:43
			salah it's very clear here that there's no
		
00:41:44 --> 00:41:47
			portion for the eye or the
		
00:41:47 --> 00:41:50
			hearing of joy in the salah. This is
		
00:41:50 --> 00:41:51
			something deep inside
		
00:41:55 --> 00:41:56
			and he has made it
		
00:41:56 --> 00:41:59
			the highest form of beloved the prayer is
		
00:41:59 --> 00:42:00
			the highest form of beloved
		
00:42:02 --> 00:42:04
			so what we learn from this so
		
00:42:06 --> 00:42:08
			it is not directly related to the senses
		
00:42:09 --> 00:42:10
			The the joy that you get from salah
		
00:42:10 --> 00:42:12
			is not directly related to the senses.
		
00:42:15 --> 00:42:17
			But a 6th sense.
		
00:42:23 --> 00:42:25
			And the place of it, the place of
		
00:42:25 --> 00:42:26
			this 6th sense
		
00:42:26 --> 00:42:27
			is in the heart.
		
00:42:31 --> 00:42:33
			And it is only those who have a
		
00:42:33 --> 00:42:36
			heart, whose heart and sound will experience that.
		
00:42:37 --> 00:42:38
			So
		
00:42:39 --> 00:42:40
			then we have
		
00:42:44 --> 00:42:47
			that it is clear that human beings that
		
00:42:47 --> 00:42:48
			does not
		
00:42:49 --> 00:42:51
			it does it is no secret that people
		
00:42:51 --> 00:42:52
			love themselves.
		
00:42:57 --> 00:42:58
			And it is also,
		
00:43:00 --> 00:43:03
			not hidden that people may love others in,
		
00:43:03 --> 00:43:05
			for themselves in in in the interest of
		
00:43:05 --> 00:43:06
			themselves.
		
00:43:12 --> 00:43:14
			And it is also imaginable that a person
		
00:43:14 --> 00:43:16
			may love someone else not for themselves,
		
00:43:17 --> 00:43:18
			but but for love them,
		
00:43:19 --> 00:43:19
			for themselves.
		
00:43:22 --> 00:43:24
			And this what this is what may be
		
00:43:24 --> 00:43:26
			difficult for for the weak people
		
00:43:40 --> 00:43:41
			And people
		
00:43:41 --> 00:43:43
			find it hard to understand that a person
		
00:43:43 --> 00:43:46
			may love someone without an ulterior motive just
		
00:43:46 --> 00:43:48
			for loving them for themselves and it does
		
00:43:48 --> 00:43:50
			not come back to them the the joy
		
00:43:50 --> 00:43:52
			of loving them does not come back.
		
00:43:54 --> 00:43:56
			He said then the truth is that such
		
00:43:56 --> 00:43:57
			a love exists.
		
00:43:58 --> 00:44:00
			So we have to and he says
		
00:44:05 --> 00:44:05
			that
		
00:44:07 --> 00:44:10
			the beloved the first beloved of everyone is
		
00:44:10 --> 00:44:10
			themselves.
		
00:44:20 --> 00:44:23
			That that you have a inclination in the
		
00:44:23 --> 00:44:24
			in the self,
		
00:44:25 --> 00:44:25
			towards
		
00:44:26 --> 00:44:27
			your existence
		
00:44:28 --> 00:44:30
			and towards the continuation of your existence
		
00:44:30 --> 00:44:31
			and a disinclination
		
00:44:32 --> 00:44:32
			towards
		
00:44:33 --> 00:44:33
			your nonexistence
		
00:44:34 --> 00:44:35
			and your destruction.
		
00:44:39 --> 00:44:41
			Because this is something that
		
00:44:41 --> 00:44:42
			your your
		
00:44:43 --> 00:44:45
			that will keep your existence and you will
		
00:44:45 --> 00:44:46
			and and this is,
		
00:44:47 --> 00:44:50
			this this is comforting to you to have
		
00:44:50 --> 00:44:51
			to have such a,
		
00:44:51 --> 00:44:52
			a feature.
		
00:44:59 --> 00:44:59
			Why are you saying
		
00:45:03 --> 00:45:05
			So the the thing that is that brings
		
00:45:05 --> 00:45:07
			the greatest comfort is to know that you
		
00:45:07 --> 00:45:10
			are that that you will continue to exist,
		
00:45:10 --> 00:45:11
			and the thing that brings the greatest,
		
00:45:13 --> 00:45:15
			dislike is the thing is is the thing
		
00:45:15 --> 00:45:17
			that will bring you out of existence.
		
00:45:24 --> 00:45:24
			So
		
00:45:25 --> 00:45:26
			just as
		
00:45:26 --> 00:45:29
			the room that the continuity of your existence
		
00:45:29 --> 00:45:30
			is beloved,
		
00:45:31 --> 00:45:34
			so also is the perfection of your existence
		
00:45:34 --> 00:45:35
			is beloved.
		
00:45:39 --> 00:45:41
			That if there is some insufficiency
		
00:45:41 --> 00:45:42
			then
		
00:45:42 --> 00:45:44
			to the extent of that insufficiency
		
00:45:44 --> 00:45:45
			it is non existence.
		
00:45:47 --> 00:45:48
			So that is a problem,
		
00:45:49 --> 00:45:51
			and that is disliked.
		
00:45:52 --> 00:45:52
			So
		
00:45:55 --> 00:45:58
			the first lovable thing naturally that a person
		
00:45:58 --> 00:46:00
			is inclined to love is themselves.
		
00:46:02 --> 00:46:03
			And then
		
00:46:03 --> 00:46:05
			the security or the safety of
		
00:46:06 --> 00:46:08
			his body, his his,
		
00:46:08 --> 00:46:11
			arms, legs, his his the he himself,
		
00:46:11 --> 00:46:12
			then his wealth,
		
00:46:15 --> 00:46:16
			and then his family and his,
		
00:46:17 --> 00:46:18
			and his
		
00:46:19 --> 00:46:20
			friends and people around him, etcetera.
		
00:46:21 --> 00:46:22
			So
		
00:46:22 --> 00:46:23
			by then, he's saying
		
00:46:31 --> 00:46:32
			So the first,
		
00:46:33 --> 00:46:34
			beloved is
		
00:46:35 --> 00:46:35
			himself,
		
00:46:36 --> 00:46:36
			his
		
00:46:37 --> 00:46:40
			completeness of himself, his continuation of himself,
		
00:46:41 --> 00:46:42
			and he dislikes
		
00:46:42 --> 00:46:44
			the opposite to that. So this is the
		
00:46:44 --> 00:46:46
			first of the reasons of love.
		
00:46:47 --> 00:46:48
			And the second reason was.
		
00:46:51 --> 00:46:54
			The second reason of for love is, uhhsan,
		
00:46:54 --> 00:46:55
			which is
		
00:46:56 --> 00:46:56
			kindness.
		
00:47:01 --> 00:47:04
			Abdul Uhsan that the human being
		
00:47:04 --> 00:47:06
			is a slave
		
00:47:06 --> 00:47:07
			to kindness
		
00:47:12 --> 00:47:13
			and the hearts
		
00:47:14 --> 00:47:14
			have been
		
00:47:16 --> 00:47:18
			placed on a primordial disposition
		
00:47:19 --> 00:47:21
			to love those who are kind to them
		
00:47:24 --> 00:47:26
			and to dislike those who are those who
		
00:47:26 --> 00:47:27
			are unkind to them
		
00:47:37 --> 00:47:38
			that do not
		
00:47:39 --> 00:47:41
			make a sinful person
		
00:47:42 --> 00:47:43
			do be kind to me. Yet in in
		
00:47:43 --> 00:47:45
			other words, giving me the person who extends
		
00:47:45 --> 00:47:46
			his
		
00:47:47 --> 00:47:49
			hand of help towards me.
		
00:47:50 --> 00:47:52
			That a person I a sinful person to
		
00:47:52 --> 00:47:54
			help me and then my heart will love
		
00:47:54 --> 00:47:56
			him. So do not make that happen.
		
00:47:57 --> 00:47:58
			So in this is the secret.
		
00:48:05 --> 00:48:07
			And in this, there is this indication that
		
00:48:08 --> 00:48:10
			the love of the heart of the one
		
00:48:10 --> 00:48:11
			who shows kindness to you
		
00:48:12 --> 00:48:12
			is
		
00:48:13 --> 00:48:16
			automatic, and it's it's it's compulsory. It's it's
		
00:48:16 --> 00:48:17
			it's by necessity. It happens.
		
00:48:18 --> 00:48:21
			You it it it is impossible to to
		
00:48:21 --> 00:48:22
			repel it.
		
00:48:26 --> 00:48:29
			And it is instinctive. It's natural. It is
		
00:48:29 --> 00:48:31
			the fitrah. It it is and there is
		
00:48:31 --> 00:48:32
			no way of changing this.
		
00:48:38 --> 00:48:40
			And this is how a person may love
		
00:48:40 --> 00:48:42
			a a strange a stranger.
		
00:48:42 --> 00:48:44
			A person may love a stranger
		
00:48:44 --> 00:48:46
			between whom there is no connection of family
		
00:48:46 --> 00:48:48
			or nothing or no kind of connection, but
		
00:48:48 --> 00:48:50
			you will end up loving them because of
		
00:48:50 --> 00:48:53
			because of kindness. You've done some people do
		
00:48:53 --> 00:48:54
			kindness to you.
		
00:48:59 --> 00:49:01
			But he's saying that if when this is
		
00:49:01 --> 00:49:02
			manifested,
		
00:49:02 --> 00:49:04
			it returns to
		
00:49:04 --> 00:49:06
			the first reason for love. What was the
		
00:49:06 --> 00:49:08
			first reason of love? The first reason for
		
00:49:08 --> 00:49:11
			love was loving yourself. So he's
		
00:49:15 --> 00:49:15
			saying,
		
00:49:20 --> 00:49:22
			There are all of these things that comes
		
00:49:22 --> 00:49:24
			back that that that a person may help
		
00:49:24 --> 00:49:25
			you with
		
00:49:25 --> 00:49:26
			is
		
00:49:27 --> 00:49:28
			it will lead to either
		
00:49:30 --> 00:49:32
			your extent of the continuation of your existence
		
00:49:32 --> 00:49:35
			or the perfection of your existence. That is
		
00:49:35 --> 00:49:37
			how you the the kindness that you receive
		
00:49:38 --> 00:49:40
			pour into these two
		
00:49:41 --> 00:49:42
			needs that you have.
		
00:49:47 --> 00:49:50
			There are things through which your existence is
		
00:49:50 --> 00:49:53
			is is is, is taken care of.
		
00:50:05 --> 00:50:06
			But there's a difference
		
00:50:06 --> 00:50:08
			in the type of love that you have
		
00:50:08 --> 00:50:10
			for this person. You love yourself, your body,
		
00:50:10 --> 00:50:13
			and everything directly. There is no mediator. There's
		
00:50:13 --> 00:50:14
			no reason,
		
00:50:14 --> 00:50:16
			other than you're loving yourself.
		
00:50:17 --> 00:50:18
			But when it comes to people who are
		
00:50:19 --> 00:50:20
			who have done good for you,
		
00:50:23 --> 00:50:25
			there is it is not the
		
00:50:26 --> 00:50:28
			direct. It is not direct, but there is
		
00:50:28 --> 00:50:29
			a reason.
		
00:50:29 --> 00:50:31
			And he gives an example to explain this.
		
00:50:31 --> 00:50:33
			He said it's like the doctor.
		
00:50:38 --> 00:50:39
			That the like, the
		
00:50:40 --> 00:50:43
			doctor who is becomes a means through which
		
00:50:44 --> 00:50:44
			your
		
00:50:45 --> 00:50:48
			body is preserved your body is preserved.
		
00:50:54 --> 00:50:56
			So there's a difference between the love
		
00:50:57 --> 00:50:58
			of health
		
00:50:59 --> 00:51:01
			and the love of the doctor through whom
		
00:51:01 --> 00:51:03
			you are receiving your,
		
00:51:04 --> 00:51:05
			means of health.
		
00:51:08 --> 00:51:08
			That
		
00:51:09 --> 00:51:12
			health is something that is required of itself.
		
00:51:14 --> 00:51:17
			That that that that and the the the
		
00:51:17 --> 00:51:18
			doctor is
		
00:51:19 --> 00:51:19
			you're
		
00:51:19 --> 00:51:20
			acquiring,
		
00:51:21 --> 00:51:24
			you're loving him because you're you're acquiring
		
00:51:24 --> 00:51:26
			health through him.
		
00:51:28 --> 00:51:30
			And so it is about and so it
		
00:51:30 --> 00:51:31
			is in relation to knowledge.
		
00:51:33 --> 00:51:36
			Your teacher is beloved to you, but the
		
00:51:36 --> 00:51:37
			love of knowledge
		
00:51:37 --> 00:51:39
			is the thing that is
		
00:51:39 --> 00:51:42
			that takes precedent in your in in yourself.
		
00:51:42 --> 00:51:42
			Well,
		
00:51:47 --> 00:51:49
			So the the teacher is beloved because of
		
00:51:49 --> 00:51:50
			your love for knowledge.
		
00:51:53 --> 00:51:56
			And he said, so it is for food
		
00:51:56 --> 00:51:56
			and,
		
00:51:57 --> 00:51:59
			and drink. It is beloved.
		
00:52:01 --> 00:52:01
			And
		
00:52:02 --> 00:52:02
			so our,
		
00:52:04 --> 00:52:05
			love of wealth, but
		
00:52:08 --> 00:52:11
			that food is loved for itself.
		
00:52:11 --> 00:52:12
			But
		
00:52:12 --> 00:52:13
			wealth, but
		
00:52:15 --> 00:52:15
			money
		
00:52:16 --> 00:52:17
			is loved
		
00:52:19 --> 00:52:21
			because it is a means to food. You
		
00:52:21 --> 00:52:24
			don't eat for itself. You don't eat your
		
00:52:24 --> 00:52:25
			money.
		
00:52:26 --> 00:52:27
			So
		
00:52:28 --> 00:52:31
			the difference is difference in degrees of,
		
00:52:31 --> 00:52:34
			relation to your own to loving yourself.
		
00:52:39 --> 00:52:41
			So there they return to the love of
		
00:52:41 --> 00:52:43
			a person of themselves
		
00:52:44 --> 00:52:45
			so that's number 2
		
00:52:46 --> 00:52:47
			number 2 was
		
00:52:48 --> 00:52:49
			number 3 is
		
00:52:50 --> 00:52:51
			the and
		
00:52:55 --> 00:52:57
			to love something for in itself
		
00:52:57 --> 00:52:58
			and
		
00:53:02 --> 00:53:04
			that there's nothing to be gained other than
		
00:53:04 --> 00:53:06
			loving it for itself for its own existence
		
00:53:09 --> 00:53:11
			that just loving it for what it is
		
00:53:17 --> 00:53:18
			and this is the true love that,
		
00:53:19 --> 00:53:20
			that you find
		
00:53:20 --> 00:53:22
			that you can have confidence in
		
00:53:24 --> 00:53:26
			and the example of this is loving beautiful
		
00:53:26 --> 00:53:27
			things
		
00:53:27 --> 00:53:29
			that you love them for themselves because they
		
00:53:29 --> 00:53:31
			are beautiful They're they're
		
00:53:32 --> 00:53:33
			pleasing.
		
00:53:34 --> 00:53:35
			Anything that is beautiful
		
00:53:35 --> 00:53:36
			is beloved.
		
00:53:38 --> 00:53:38
			It's
		
00:53:39 --> 00:53:41
			beloved to the perceiver. Beauty
		
00:53:42 --> 00:53:44
			is beloved in the eye of the of
		
00:53:44 --> 00:53:45
			the perceiver.
		
00:53:48 --> 00:53:50
			Because of because of the beauty in it.
		
00:53:52 --> 00:53:55
			And the reason for this is that there
		
00:53:55 --> 00:53:56
			is pleasure
		
00:53:56 --> 00:54:01
			in the apprehending of beautiful things. So there
		
00:54:01 --> 00:54:02
			is pleasure in that.
		
00:54:07 --> 00:54:09
			This is not for anything
		
00:54:09 --> 00:54:10
			any ulterior,
		
00:54:11 --> 00:54:11
			reason.
		
00:54:17 --> 00:54:18
			That Rasulullah
		
00:54:19 --> 00:54:20
			used to love the,
		
00:54:21 --> 00:54:24
			greenery and running water because that's a pleasing
		
00:54:24 --> 00:54:26
			scene when if if you look at it,
		
00:54:26 --> 00:54:29
			it it brings comfort. It's it's it's enjoyable
		
00:54:29 --> 00:54:30
			in itself.
		
00:54:35 --> 00:54:37
			And these are the reasons for love,
		
00:54:38 --> 00:54:39
			he said.
		
00:54:40 --> 00:54:40
			Okay.
		
00:54:41 --> 00:54:42
			Where are we? Okay.
		
00:54:43 --> 00:54:46
			For Hazihi, Asbab, so these are the reasons
		
00:54:46 --> 00:54:47
			for love.
		
00:54:49 --> 00:54:51
			And every pleasurable thing is beloved.
		
00:54:58 --> 00:55:00
			And anything that is beautiful in itself and
		
00:55:00 --> 00:55:01
			please,
		
00:55:01 --> 00:55:02
			nice things,
		
00:55:03 --> 00:55:05
			then it has a joy of its own
		
00:55:05 --> 00:55:05
			to the perceiver.
		
00:55:09 --> 00:55:12
			And no one can deny this fact that
		
00:55:12 --> 00:55:15
			the things beautiful things are beloved
		
00:55:19 --> 00:55:22
			now think about this that if it is
		
00:55:22 --> 00:55:25
			confirmed here that Allah is beautiful
		
00:55:26 --> 00:55:26
			for intabata
		
00:55:33 --> 00:55:36
			if if it's confirmed in our heart that
		
00:55:36 --> 00:55:36
			Allah
		
00:55:36 --> 00:55:37
			is beautiful
		
00:55:38 --> 00:55:39
			then
		
00:55:39 --> 00:55:40
			by necessity
		
00:55:41 --> 00:55:41
			we cannot
		
00:55:42 --> 00:55:43
			but love Allah.
		
00:55:48 --> 00:55:50
			For the one in whose heart
		
00:55:51 --> 00:55:52
			the beauty of Allah
		
00:55:53 --> 00:55:55
			and the magnificence of Allah is opened then
		
00:55:55 --> 00:55:57
			can they will not just as we are
		
00:55:57 --> 00:56:01
			naturally attached to or naturally inclined towards loving
		
00:56:01 --> 00:56:04
			beautiful things knowing that Allah is beautiful
		
00:56:06 --> 00:56:07
			by recognizing
		
00:56:07 --> 00:56:08
			that in the heart then
		
00:56:12 --> 00:56:14
			the prophet sallallahu alaihi wasallam said
		
00:56:18 --> 00:56:19
			that Allah is beautiful
		
00:56:20 --> 00:56:21
			and he loves beauty.
		
00:56:25 --> 00:56:26
			That Allah
		
00:56:26 --> 00:56:29
			loves Allah is beautiful and he loves beauty.
		
00:56:30 --> 00:56:30
			Now
		
00:56:32 --> 00:56:33
			there's
		
00:56:33 --> 00:56:34
			more about
		
00:56:35 --> 00:56:35
			means of
		
00:56:38 --> 00:56:39
			love,
		
00:56:39 --> 00:56:40
			but,
		
00:56:41 --> 00:56:43
			we've run out of time to continue.
		
00:56:44 --> 00:56:46
			In relation to the first one, I want
		
00:56:46 --> 00:56:47
			you to I I I want to read
		
00:56:48 --> 00:56:50
			that how how does this relate
		
00:56:52 --> 00:56:52
			to the,
		
00:56:53 --> 00:56:56
			how does this relate to these 5 questions?
		
00:56:57 --> 00:57:00
			The questions we we we looked at was
		
00:57:00 --> 00:57:01
			what is love,
		
00:57:01 --> 00:57:03
			what do what do we love instinctively, how
		
00:57:03 --> 00:57:05
			do we fall in love, what are the
		
00:57:05 --> 00:57:06
			reasons for love and on a scale of
		
00:57:06 --> 00:57:08
			priority who is more deserving of our love.
		
00:57:08 --> 00:57:11
			The number 5 for the first one the
		
00:57:11 --> 00:57:13
			first one is that you love yourself right
		
00:57:13 --> 00:57:15
			so you love you you love your yourself,
		
00:57:15 --> 00:57:17
			you love the
		
00:57:17 --> 00:57:19
			existence of yourself, you love the continuity of
		
00:57:19 --> 00:57:22
			the existence of yourself, the love you love
		
00:57:22 --> 00:57:24
			the completion of the completeness of yourself.
		
00:57:25 --> 00:57:26
			Now he's saying that
		
00:57:28 --> 00:57:30
			in this so in relation to this what
		
00:57:30 --> 00:57:33
			how does it relate to our love of
		
00:57:33 --> 00:57:34
			for Allah he's saying
		
00:57:43 --> 00:57:45
			that all love will
		
00:57:47 --> 00:57:49
			love links up to the love of Allah
		
00:57:50 --> 00:57:52
			and anyone who loves any other thing without
		
00:57:52 --> 00:57:52
			that link
		
00:57:53 --> 00:57:55
			is will only do so
		
00:57:56 --> 00:57:58
			due to their ignorance of the love of
		
00:57:58 --> 00:58:00
			Allah And he says
		
00:58:03 --> 00:58:03
			that
		
00:58:20 --> 00:58:22
			That this a person who loves themselves and
		
00:58:22 --> 00:58:23
			loves
		
00:58:24 --> 00:58:26
			the continuity of the existence of themselves and
		
00:58:26 --> 00:58:27
			love
		
00:58:27 --> 00:58:28
			their,
		
00:58:29 --> 00:58:30
			completeness of themselves,
		
00:58:30 --> 00:58:32
			then that person
		
00:58:32 --> 00:58:34
			must love by necessity
		
00:58:34 --> 00:58:37
			Allah more than anything else because
		
00:58:39 --> 00:58:41
			for the one who knows himself in truth,
		
00:58:41 --> 00:58:43
			who knows the the true self
		
00:58:44 --> 00:58:46
			and the one who recognizes his lord
		
00:58:48 --> 00:58:49
			he will definitely know
		
00:58:50 --> 00:58:51
			that he
		
00:58:54 --> 00:58:56
			that he has no existence of himself
		
00:58:57 --> 00:58:57
			from himself.
		
00:58:58 --> 00:59:00
			He did not bring himself into existence. She
		
00:59:00 --> 00:59:02
			did not bring herself into existence.
		
00:59:03 --> 00:59:05
			We did not come into existence by ourselves.
		
00:59:20 --> 00:59:21
			That verily,
		
00:59:22 --> 00:59:23
			his existence
		
00:59:24 --> 00:59:26
			and his and the continuity of his existence
		
00:59:27 --> 00:59:29
			and the perfection of his existence is
		
00:59:30 --> 00:59:30
			from Allah.
		
00:59:31 --> 00:59:32
			Min Allah
		
00:59:32 --> 00:59:35
			and with Allah. Billahw illallah unto Allah.
		
00:59:36 --> 00:59:38
			This sentence has to be ingrained in our
		
00:59:38 --> 00:59:40
			mind that when we love ourselves
		
00:59:41 --> 00:59:42
			then we should know that our existence
		
00:59:43 --> 00:59:44
			did not come
		
00:59:45 --> 00:59:45
			by
		
00:59:46 --> 00:59:46
			ourself.
		
00:59:47 --> 00:59:47
			That
		
00:59:59 --> 01:00:00
			that is what we need to keep that
		
01:00:00 --> 01:00:02
			these sentences that
		
01:00:02 --> 01:00:04
			we were brought into existence we did not
		
01:00:04 --> 01:00:05
			submit an application
		
01:00:05 --> 01:00:07
			to be to exist.
		
01:00:07 --> 01:00:08
			Allah
		
01:00:08 --> 01:00:09
			through his mercy
		
01:00:10 --> 01:00:11
			and through his
		
01:00:11 --> 01:00:12
			compassion
		
01:00:12 --> 01:00:15
			and through his wisdom brought us into existence.
		
01:00:16 --> 01:00:18
			It is with Allah that we will exist
		
01:00:18 --> 01:00:20
			so if you love yourself then you must
		
01:00:20 --> 01:00:22
			love Allah by a greater degree because Allah
		
01:00:22 --> 01:00:24
			is the one who brought you and your
		
01:00:24 --> 01:00:26
			exit the continuity of your existence
		
01:00:26 --> 01:00:29
			billah it is with Allah and
		
01:00:29 --> 01:00:31
			it is to Allah illallah
		
01:00:31 --> 01:00:33
			it is the return to Allah
		
01:00:33 --> 01:00:34
			that will
		
01:00:35 --> 01:00:35
			determine
		
01:00:36 --> 01:00:38
			what kind of existence, what kind of kamal,
		
01:00:38 --> 01:00:40
			what kind of completion you will have to
		
01:00:40 --> 01:00:41
			your existence.
		
01:00:41 --> 01:00:44
			Whether that return is a return into mercy
		
01:00:44 --> 01:00:47
			or return into anger. That is the question.
		
01:00:47 --> 01:00:49
			So when it comes to loving things,
		
01:00:50 --> 01:00:51
			when it comes to loving ourselves,
		
01:00:52 --> 01:00:53
			that is the first
		
01:00:53 --> 01:00:56
			hurdle that we mental hurdle we need to
		
01:00:56 --> 01:00:58
			we need to clear in our minds that
		
01:00:58 --> 01:01:00
			we are connected. We're connected to our Creator
		
01:01:01 --> 01:01:02
			through this creation
		
01:01:03 --> 01:01:05
			and our love He is more deserving of
		
01:01:05 --> 01:01:07
			it than anyone else that is where it
		
01:01:07 --> 01:01:08
			starts.
		
01:01:09 --> 01:01:12
			Okay that much for today InshaAllah we will
		
01:01:12 --> 01:01:14
			continue next week answering the other questions.
		
01:01:22 --> 01:01:23
			Let's pray.