Riyad Nadwi – 28. Ikhlas Value of Divine Knowledge and Embodied Cognition
AI: Summary ©
AI: Transcript ©
This is an alaikum, everyone,
everyone for coming today. It's 8th week. Everyone's
tired. So, may Allah reward you for take
the effort to come today.
Today will be our final lesson this time
on, Imam Khosali Zahir.
So, I think I might as well just
pass it over to Shaykh. You you guys
know the drill by now. Yeah.
Okay.
Whosoever
desires
the life of this world and its adornment
alone, we
will fully repay them for their deeds therein.
And they're and they they're in will not
be deprived.
Those are the ones for whom there's nothing
in the hereafter but fire.
And last is what they did here therein
and worthless is what they used to do.
Well, this is
welcome to our 28th
lecture on Imam Moseli which is our final
lecture for this term as you heard.
Last week, we
read from the chapter of
Bayan Sur with Qaulihi sallallahu alaihi wa sallam.
We read from
the chapter dealing with the statement of the
prophet that
the believer's intention
is better than his actions.
And in that discussion,
there were 16
salient points.
The first was that our
real intentions
are secrets.
No one sees them except Allah.
Number 2 was that
intentions
are more virtuous than deeds
because
of the fact that they are hidden.
That that in itself makes them better.
Number 3 was that,
there is no rhea. There is no ostentation
or intention. There's no ostentation in an intention.
That number 4 was that Nia remains continuous
in an act when we make an action
to do something, whereas but when we make
an intention to do something,
whereas actions are sporadic and interrupted.
So they're not continuous.
Number 5 was that intentions
on their own can be valid.
In
they're they're valid in the eyes of Allah.
They are weighty.
But actions
are always dependent on intention. They are in
need of intention
in order to become valid.
Number 6 was that every act of worship
is accomplished through intention,
and good intention
in an action
is in itself
an act of worship.
Number 7 was that comprehending the true status
of Niya lies in understanding
the purpose of Din.
Now this is
where it got deeper,
into understanding
actions in this world that we do and
the link to intention. You want us to
understand
the purpose of your action and the link,
the purpose of deen as a whole.
Number 8 was acts of worship are not
only sources of reward, but
they're also a curing and a nourishment for
the heart.
Number 9 was the knowledge
of Allah and love for Allah,
closeness with Allah. So Ma'anifatillah,
Huqbullah,
and Al Unsubillah,
this is knowledge of Allah,
love of Allah, closeness with Allah
is necessary for the success in in our
next in the next life.
And this is, of course, linked to Niya
in understanding the purpose
of deen.
And then number 10 was that intimacy and
closeness, which is known as.
Closeness will can only be achieved through
constant remembrance,
constant dhikr
and fiqr, remembrance and contemplation.
Number 11 was that constant and
this constant
remembrance and contemplation
can only be attained when we are disengaged
from the
clutter of worldly occupations.
Number 12 was that
one will only
be able to disengage from the clutter of
worldly occupations
when one's desires are controlled
and
placed in the right inclination,
towards good deeds or towards seeking success in
the next life.
Number 13 was that preference and incl inclination
in the heart
increases
through persistence,
and it is controlled and diverted
through rejection. So if something if you have
something,
a thought of, that's guiding you towards
a good deed, then if you follow it
through, then it increases in the heart.
And likewise,
and we had the example for, in
the inclination going in the wrong way was
that when you looked at someone's beautiful face
and then you persist,
then that can lead to a reinforcement of
that inclination in the heart, such that it
then becomes impossible or next to impossible
to disconnect,
to disengage.
Number 14 was that good deeds and acts
of worship are those that are beneficial in
the Alkarra,
and evil deeds are those that seek the
dunya for the sake of the dunya. Seeking
the world for the sake of the world,
no akhara is considered. So this is a
broad
definition, a criteria for applying on actions, generally,
that law
is my action. What I'm doing,
it it might have
good consequences in this world, but ultimately, it
has to have cons good consequences in the
act. If it doesn't, then
there's a problem. And so this is your
litmus test. This is your
rule of thumb
for analyzing
good deeds in general.
And then number 15 was that
there is
a symbiotic
relationship between the body and the heart.
In the words of the author, says Bayn
al Jawarihi wa Bayn al Kalbi a laqatun.
That there is a connection between
the heart and the body.
The the heart affects the body and the
body affects the heart. And we give,
here we were given 2 examples. The one
was prostrating our heads on the ground, fosters
humility
and humbleness.
This is designed to do so,
and placing the hand of affection
on the head of an orphan fosters compassion
and affection in the heart.
And in this regard, I pointed out that
here, Imam al Ghazali is nearly a 1000
years
ahead of his time,
as in understanding,
cognitive processes.
Embodied cognition is a thoroughly modern idea where
experiments have shown that the body
plays a role
or it has a role to play in
our perceptions and cognitions,
in our preferences,
the body itself.
Our physical interactions with objects and their and
the affordances that are
that
that are that we get from
objects govern the parameters of our perceptions and
and preferences.
For example, in one study involving a group
of a 120 university students who were asked
to test the quality of an ear of
earphones.
And in that,
they're placed into 2 groups. One group was
told
that while they'll
they thought they were being,
it was a product assessment, product evaluation
task.
But in fact, it it was a cognitive
test.
They
gave them the earphones and asked them that
while they're listening to the music on on
the earphone to bob the to
bob their head forward and upward like this
to do this with their heads.
And in the other group, the 60 were
doing this and yellow 60 would when they
heard had the earphone to turn their head
from left to right, like people of do
when they're listening to music.
And what they didn't realize was that
the research assistant had placed a pen in
front of them saying that, after you're finished,
we'll we'll want you to fill in a
questionnaire about the quality of these earphones.
So the pen,
a a pen and a clipboard was placed
there. And the pen was either blue or
burgundy. They're 2 different colors of pen.
So
at, on their way out, after they had
filled in the questionnaire,
listened to the,
the the done with the followed the instructions,
fill in the questionnaire. And and on their
way out,
the research assistants offered them 2 pens
with both hands. Said, well, you can take
a pen. One of one of these 2.
And the right hand, there's a blue pen
and the left hand is a burgundy pen.
And so it will switch ground to,
to make sure that there's no bias,
for for several of them. And it turns
out that the people who moved
their head forward
always sought the pen that was present
in their purview at the in their view
while they were listening.
But the people who turned their head this
way, who were doing this,
they chose the opposite. They chose the pen
that was not there, the color that was
not on the table. So what this proves
is that there's you have developed a they
they developed a preference over because there's no
objective
preference over
one color or another here.
It was and the statistics are very clear.
You can see the graph. It's this this
is how it works. So bodily the the
movement of the body
doing this, going down and
coming forward. And there are lots there are
other experiments as well,
that shows this.
So,
okay. There's another experiment
where,
people have been found to judge
character
harshly
when they're exposed to,
warm temperatures. And
the
research execs,
assistant takes the
subject in an elevator, drops her key her,
her pen or her,
the the clipboard, and asks the subject to
hold a hot cup of coffee. For a
few seconds, that person holds the coffee,
and that has an impact on on their
body, on their heart.
A warm cup of coffee in your hand.
And then
they go into the room and she asked
asked them to look. This is a picture
of a person. Would you assess
the character?
And the character,
if you,
for
various character traits, but their judgments
were,
the more
warm. They they they they were more generous
in giving characteristics to the person if they
had held the warm coffee. The the people
who held the the the cold,
coffee,
they
were very harsh
and less generous.
And the people who held the warm coffee
were warm, they they they were more generous,
and they they,
gave qualities. They ascribed qualities. They they were
more generous in in speaking in warm,
giving well, warm characteristics to this person, that
this person may have done so. And they
may they they may they may be good,
and they may be smiling.
The the the reason for the smile might
be something good.
Whereas the people who who held the
cold coffee
were less generous and and cold towards the
person. And there there are other experiments as
well. They they give they give people to
hold,
one of these, therapeutic
packs, you know, cold packs,
to evaluate them. And then after after the
experiment, they ask them to,
you you you have two choices. Either you,
that that we may we can give you
a a gift certificate
so that you can give your give it
to a friend, or we can give you
a gift.
The people who held the
warm therapeutic pack,
they were more likely
to
take the gift certificate so that they can
give it to someone. In other words, they
were they were they were they became more
generous. And the people who held the cold
pack
took the gift for themselves.
So,
so
so the point here is that from these
and the it's a large number of experiments
that show that people
the body has an effect on the heart
for your preference, your generosity, the way you
see people, your your your judgment of character.
All of that is is linked to this.
Physical warmth
can
can make us
see others as warm people,
as as as warmer,
and more generous and trusting that
that that has an effect on on you.
Now, Imam Ghazali does not only highlight
the connection between body and heart,
but he also points out that it is
important for the individual
to have
a
starting point, a a a a a a
an initial an initial motive,
however small it may be,
but there must be something for the mind
or the heart
to be guided
in the right direction,
and to that right direction of reinforcement.
Because if it is left unguided, then
it may it it will it will probably
it will most probably get reinforced
in an undesirable
direction. So you have to have something to
guide it. So he says that he said,
look, that that
that
our purpose
from
with good actions
is to habituate the heart. So the effect
is reversed here. To habituate by doing good
things, but we have to have a reason
for why why we are doing it. To
habituate the heart towards good motives. That's it.
To reinforce
inclinations towards good.
And, and and then he goes on. He
says that, look,
what he had there,
And it is for this reason that actions
without intention
are of no benefit
in the in the first place.
The one who wipes the head of a,
of an orphan, and but he's heedless of
what he's actually doing.
Or in his mind, he thinks he's he's
just passing his hand on the cloth.
That his
the
the effect of that action
will not seep into his heart in the
reinforcement of affection.
So he has to he has to know.
He has to have a sense of, of
presence of what he's doing,
that this is an orphan. He has to
have that in in the mind. So those
are the basis through which it has to
happen, and then then it it it makes
it it has the effect. And similarly, he
says,
That it is exactly the same for a
person who does Sejdah in Salah,
and he's heedless, completely heedless,
or he's occupied
with
matters of the Duniya, you know, cattle worrying
about various things in the Duniya.
Let me ask you. That if
you're occupied with
worldly concerns
and your head is on the ground prostrating,
then
no effect of tawadur, no effect of humility
and humbleness
will seep into your heart. Because that's the
purpose of doing this, is that you're putting
your most honorable
part of your body, your face, your forehead,
your, onto the ground, the lowest place, for
humility.
So if there isn't, if you're if you're
not seeing, if you're not feeling that sense
of humility in there, you have, you don't
have that position from where you start into,
then it will not seep into your heart
to the heart. So that's what he's saying
that, Lemn Yassri.
He said that doing it without this, it
would be it's equal to it's non exist
it's equal to the as if you didn't
do it. As if you had nothing. It's
non existent.
When when when when things are
equal in their existence and non existence, then
they're known as they're they're they're worthless. They're
bottled.
So you call it
it is that is why it is said
that
acts of worship without intention are worthless.
And, of course, this is if it is
done
in a state of heedlessness.
If you do something in state of heedlessness,
then it's
bottle. It's, it's worthless.
For either kusidabihiriyyahun
autardimushakzin
athar. But
if you do it to show or you
do it to aggrandize someone else, you you
you you bow down to show greatness of
someone, because sometimes we do that. You know,
you go,
we we bow to people a bit to
show how great they are. Then
then that is not equal to nonexistence.
But here,
this is turn this this is something that
that increases you in evil.
That instead of reinforcing
the characteristic in the heart
that is desirable, that is that you want
to have, the praiseworthy
one, the desirable characteristic, you have reinforced
the one, the characteristic,
The the characteristic that that you are supposed
to uproot from the heart. The characteristics that
you are supposed to remove from the heart.
It
is the the characteristic of pride and and
show.
These are all inclinations to the dunya, inclinations
to worldly gain.
Farhadh, waju callinni atikayram
min al-'Amali,
and this is also this is number 16.
The reason
for
the
why, intentions is better than actions.
Well, we heard that, Ivan, you're awful mana
kawdihi sallallahu alaihi wa sallam. Manhamabi hasanatin falamyaamalha
That that the
and from this, we understand also the meaning
of the saying of the prophet sallallahu alaihi
wa sallam. That whosoever intends to do a
good deed, and he is
unable to do it,
and he does not he he's not able
to do it.
It is a good deed is written for
him.
That the intention in the heart to to
make a a firm commitment in the heart
to do something, that is the inclination towards
khair.
And moving himself away from the desires and
from the love of the dunya.
And that's the goal of good deeds.
That carrying out. The intention
brings you the reward.
Carrying out
reinforces
and increases the reward.
That the purpose of slaughtering
sacrifice, of doing sacrifice is not blood and
flesh.
It is a disinclination. It is the disinclination
of the heart from the dunya, from love
of the dunya. Because in order to sacrifice,
you've got to sacrifice you've got to
abandon your love for the for the dunya.
You've got to spend.
So that is a demonstration of your abandonment
of love of dunya.
So he's saying, what what he
learned, spending it in the path of Allah
for the pleasure of Allah. Waherdihis
Sifah called
hasalat.
Ainda jazminiati
walhimmati
wainaqa'anilamaliyaa
ikun.
And that characteristic is there. When you make
a firm intention for doing something,
that is in the heart,
once it's confirmed and it's strong in there,
even if you're unable to do it, even
if something even an obstacle comes and prevents
it prevents you from doing it. Faniyah. Faniyah
love. Faniyahalallahu
almuhawadhi
ma'awha. I mean, That, this is he's referring
back to the Hadith where
we're told that Allah does that the meat
and the flesh that the bone the the
the blood and the flesh does not go
to Allah.
The
the the thing that Allah looks at is
the taqwa, your God consciousness. The reason for
doing it. Wataqwa
huna. This is what he's saying. Wataqwa huna
in the hadith of salallahu alayhi wa sallam
said the taqwa is in the heart. Aani
al kalb in the heart. Well, Izaariqal Rasallallahu
alaihi wa sallam in the komam bil Madinati.
Sharakoona bi fijihadina kamaaraweena.
And this is why,
Rasool Allah sallallahu alaihi wa sallam said that
there are there are people in Madinah
who have
shared our reward
while we went out in battle. So, kama
rueen. Ali annakulubahum
said, bisitkayiradatiradatil
kayb. That they their hearts were had clear
and,
truthful
intention for good. Wabadililmal
and spending wealth and spend taking themselves out.
Waragmatifitalabisyahalati
wa'illahiqalimatillah
and going out and and seeking the sacrifice
in the path of Allah.
It the the same people that went out
in the battle that the hearts were the
same, but they had obstacles.
That they they were they were left in
Madinah. They weren't able to join you because
of some,
obstacles that came.
That these obstacles are external from the heart.
They're not in the heart. If the if
the obstacles enter the heart, then there's a
problem. But if the obstacles are outside
and the heart is wanting to do it,
then
you are you're in the same position as
those who are able to do it.
Wadhaalikagayrumat
Lubin, illataqid
heard his sifat. Ubihadilma'anan.
So he's he's saying with with these meanings,
That you from this perspective, you can understand
all the Ahadis, all the sayings that are
related to the virtues of Niya.
Niya. So he said to
go over them,
then you will see.
It will open to you. The the secrets
of it will open to you.
We're we're not going to go over them
again.
Now, so far, we've been looking at intention
and action
in general terms.
Right?
The next chapter,
takes a closer look
by analyzing specific categories of actions and their
relationship to intention.
The chapter is called Bayal Utafsilil Al-'Aamalil Waqati
Biniyati.
The exposition of
details of actions in relation to intentions.
And in this, he says, ealam,
andal aamal
he says, ealam, andal aamalah
wain in kasamat aksamamin kathiyotan.
Know that there's,
know the deeds, though they are numerous in
categories.
Minfaelin,
Waqolin, Waharakatin, Waqulin, Wa Jalbin, Wodafarin, Wodafarin, Wodafarin,
Wodikrin.
He said that, there are actions, and speech,
and
movements and stillness and acquisitions and rejections and
thoughts and contemplations and so on.
He said,
The list cannot be listed in a definitive
manner,
but
but he's saying that they can be placed
into 3 broad categories.
For here, Thaleshutu Aksam Thaleshutu Aksam,
you can place actions into 3 broad categories.
And the 3 broad categories are
Ma'asin,
Ta'at,
and Mubahat,
which are
sins,
obediences or acts of worship, the iba I
I tawat, and mubahat, permissible deeds, things that
are permissible. So sins, acts of worship, and
permissible deeds.
Now everything we do can be placed into
one of these 3 categories.
The first category is Ma'aseh, and that's our
main topic tonight.
Sins.
That it it does not change in status.
Sins do not change in status
by
its
intention.
Because good deeds
can be turned into bad deeds with the
wrong intention.
So
you might think that the reverse is possible.
The reverse is is also possible, but he's
saying no. Falayam Bari
and yathhamal jahilu. So it is at, Falayam
Bari and yathhamal jahilu darika.
Mina umumithawrihi
sallallahu alaihi wa sallam inna malamalu baniyah. That
it that the ignorant it the ignorant person
should not think that because Rasool Allah Sallalahu
Wa Salam said that the basis of intention,
that intentions are based on that actions are
based on intentions, that fayadunnu analmasiatranqaributaatanbiniyati.
That you will think that, oh,
sins will become
good deeds with Niya. No. That doesn't happen.
Except except in some really,
extreme
isolated cases, which it's not sin. It's a
good deed, but it it has
there are certain exceptions, but that's in a
very, very rare cases.
So but the general rule is that no,
it doesn't.
It's
a
it's a and he gives an example. He
said that the person who does ghiba, who
does ghiba, which is backbiting,
and he says he justifies it by saying,
I I was only saying that because I
wanted to,
please
that person who I was talking to.
I I was taking care of his heart.
You know? So that was, the good in
that
overpowered my action.
So, oh,
or or he gives he feeds
the the poor from other people's wealth.
Right? It's not his he's not it's not
his to to to,
he has no, permission to do it and
he does it.
Or
he builds a Masjid, or he builds a
madrasa, or, you know, does something good,
with haram wealth.
And and and his intention is to do
good, to do khair. You understand? I'm doing
good. And so we find this a lot
with people trying to justify their actions, the
things that they're doing. The there's they say,
well, don't,
don't look at what I'm doing, you know,
because my intention, you have to worry about.
My Islam is in my heart. You know?
My and I keep telling people, you you
don't say that your Islam your Islam has
to Islam is both
belief and practice. You can't go to work
every day and just don't do anything.
And when the boss asks you why you're
not doing anything, you your defense is that,
oh, I love the company. That doesn't work.
You've got to
do you have to act in accordance
with the interest of the company. And so
it is with Islam, you have to act.
So so he said,
Imam Ghazal is ruling on this this idea
that, you know, I'm I'm doing wrong things,
but I've got a good intention that
he's saying that this is all ignorance.
So he said,
So he does not have any effect on
on
removing this from
its category
of Gulim, Erdogan, and Marcia. That it's oppression,
it's enmity, and it is sin.
It can be all of these. Right? That
in fact,
his intention of good
through evil
while contravening Sharia, while contravening the clear verdict
of Sharah, of Shariah,
is is a is a second evil.
It's a it's a second evil.
Jala'a. And if he does it out of
ignorance, then he is sinful
through his ignorance.
So
because Jala'a,
is one of the
worst things
that you can
have
as your justification.
Okay.
That
that
he's
that if he if he knows if he
does this willfully,
if he
willfully contravenes
the
act the act of of of of of
of guidance, then he's
a rejection it's a rejection. He he's in
rejection of of sharia.
But
if
is
Muslim, That he is in sin
because he has committed he had he's in
sin because
for the the seeking of knowledge is incumbent
on every Muslim.
Seek seeking of knowledge is is so so
you you are a sin if you remain
in Jahal. If you remain in ignorance,
and and what is the
degree of the,
knowledge that you have to seek is that
every anything that you are going to do,
you should under if you're going to if
you're going to become a trader, then you
should know
the guidances for for trade,
the the things that you need for trade
in a that Allah has
the halal and the haram, what how you
should do trade. Likewise, if you're going to
get married, you need to learn about the
details of the guidances of halal and haram
in getting married. So learning Fariba tularaalaqulli Muslim,
he said that because and and then he
quotes
he says
that,
this is necessary.
That good deeds,
what is good and what is not, is
known through
the Sharia. Sharia tells you what is good
and what is not.
That how can
good how can things that sharia has rendered
as declared to be good to be to
be evil be turned to good? It cannot,
he said.
So, well, kairatu
or hayhatah hayhatah that that's not possible.
Banilmoravich
But but those who,
encourage
Lidarik, those who those who make this so
well, Al Almorawaj here means Al Musayin.
The one who makes it who,
justifies this kind of behavior.
Almorogwij,
Al Muzayin, Lidarika,
Al Kalba.
The the thing that is that causes this
that causes a person to justify this in
their minds, he's saying that it's kafiyuchaawati.
And it is a
hidden
desire deep inside. There's a hidden desire in
the person that causes this.
That does the hidden, a concealed,
urge.
That if
the heart is inclined towards
seeking position in the world.
Hubbul Jaa. We spoke about this earlier, but
this is one of the most dangerous. It's
the last thing that will come out of
your of your heart. Of all the
the blameworthy characteristics in your heart, hubbulja
is the most dangerous one. It is the
one that destroys civilization.
They can destroy a whole civilization
because people fight against each other over Kursi,
over chair, you know, over the throne.
And that
destroys
whole communities.
Khubulja
position. We want we want to be recognized.
And at a at a lower level, that
that's also what happens on Facebook. You know,
we want to where where we we we
put a post on Facebook, and then we,
at, at, you know, 9 o'clock in the
morning, and then we check to see if
anyone has recognized it, acknowledge you. You're getting
that dopamine feedback every time you see someone
that puts a tick on on your post.
That is recognition as well. That's how good
yeah. That is position. You're you're getting position
in the hearts of people.
So seeking
position, you might find yourself,
you have to ask yourself, what am I
getting by seeing people? Yeah. Okay. People like
what I say, but
is there something more going on here? Is
there Hub ul Jah involved here?
Am I am I doing this because I
want to I want to gain position?
Why am I checking 14 times a hour,
to see if someone has
recognized what I've posted?
So
these are things that that can happen. So
and and it he's using the word kaffir.
It's it's it's hidden. It's a hidden
desire. You you you will not necessarily
recognize it, but it's there.
Said, Kafi.
If the heart is
inclined towards seeking position
and drawing the hearts of people towards him,
that if the heart is inclined towards this
and towards,
the fortunes of the dunya,
then
what will happen? The Tawasulullah Shaitaan
will then
use that opportunity
to confuse him.
And especially the ignorant person, what is that
he call Abu, Abu Mohammed Salim Jastarim. This
is his quoting,
Alim here. He says,
That people have not
disobeyed Allah with anything greater than ignorance.
Ignorance. In in ignorance.
He said,
Yeah.
Muhammad. Then he was asked. Abba Mohammed was
asked, yeah, Abba Mohammed,
Haltari fuh shayin Ashaddamin al Jahl, that do
you know anything that is worse than ignorance?
And he said yes. He said yes.
He said ignorance of ignorance.
Ignorance of ignorance.
And there's a famous, saying here, you know,
Khalil Ahmad al Farah is the great, Bosri
polymath.
He he said that,
that that the people that are redial.
That there there are 4 types of people
that
al Ledi Yedari
Wayedri Anahu Yedri. That the person who knows
and he knows that he knows. Fatah kalimun
Fattabirru Fas aloo.
You you should follow him and should ask
of him, the person.
And then you have the person, Al Ledi
Yedri, Walayedri Anahu Yedri. The person who knows,
but he's forgetful. He he's either asleep or
he's he doesn't,
know he doesn't remember what he knows. Then
for the kirru.
The for the
kirru. That that's a person who doesn't,
who is heedless or who is asleep, so
wake him up or remind him.
And then you have, a Ledi
Yadri
that
he doesn't know, and he knows that he
doesn't
know. That he's he's a he's a ignorant
person. He he doesn't know, and he knows
he doesn't know, so you can teach him.
And then he says that the 4th the
4th category,
walayadri and Nahulayadri,
that he doesn't know, and he doesn't know
that he knows that he doesn't know. And
he said,
That death is a fool, so avoid him.
Because Yasud al Bab he says Yasud al
Bab
that a person who doesn't know and doesn't
but he thinks he's an Alim,
then you you cannot teach him.
A person who thinks that he's an Alim
so he says so Imam Ghazali is saying
here
that,
Wahu Akama
Wahu Akama Kal, Imam
Ghazali
is
confirming what
Imam Tasturi is saying here. He's saying, he
said, like, It
is as he said.
It said that ignorance with ignorance
ignorance of ignorance,
it it closes the door completely for for
knowledge.
It
it closes it.
That the one who thinks of himself as
an Alim, then how will he learn? He
will want to go around and teach people,
and that's what we're having today, you know.
We learned 2 words of of
of Quran
and,
5 Hadith, and then we have opened our
YouTube channel, you know. I'm now the new
Sheikh. Right? Yes. I'm I'm gonna teach people.
That's that's the problem today.
And so it is the best which the
best thing through which you can,
obey Allah is through.
And the highest form of it is as
knowledge.
Knowledge of knowledge is is that is that
is to know
is to know and to know that you
know.
Is to know.
Just like ignorance that ignorance
and ignorance of your ignorance is the worst
type of ignorance.
So knowledge of your knowledge, to know that
you know, To have an to have an
appreciation for the knowledge you have. The value
of the knowledge. And here,
we need to talk about
the appreciation for the value of the knowledge.
We do have knowledge. We have Quran in
our hearts. We have these things. But do
we have the real value of this knowledge?
Where where is it? So this is Al
Mubila'al.
Al Almuba'al means that you have the value
of the knowledge that you have in your
heart. Now,
we often take
revealed knowledge
as
just next to all the other knowledge that
we have. You know, it's it's it's comparable.
It's it's it's one book in the shelf
of all kinds of other things we know.
Right? In the shelf of our brain.
That that shelf has everything in the same
brain. But what's the difference? Where where do
we put this thing? Okay. It's above, but
where? How far out? How far above? Where
above?
For this, we have to be very clear
in our minds what we think about it.
And what do we think about it? We
have to we have to
listen
to what Rasoolallah salallahu alaihi wa sallam said
about
the difference between the knowledge of Quran. Because
all of this is knowledge of Quran. All
of this has come from Quran. This knowledge
is not it will it it the Imam
Ghazali didn't make it up. Imam Ghazali is
not,
you know, putting it out of his pocket.
This is Quran. This is Quran and Sunnah.
It's coming out of that.
And so what's the value of this knowledge?
Is
you have to have the knowledge about the
knowledge that you're doing of the to have
that value, the true value of it. So
where is it? Rasulullah sallallahu alaihi wa sallam
said that Fadlukalam
ilahi
a la sairil
kalam.
That the superiority
of
the words of Allah
above all other words. In other words, knowledge.
The knowledge that's come that the difference that
has to be in your heart. That the
superiority, Fadluk Kalam Illahi A'la Sa ilil Kalam.
The superiority of the words of Allah.
The superiority
of the knowledge that comes from Allah. The
superiority
of
the guidance that's comes from Allah compared to
all other guidance. All other systems of knowledge.
All other systems of guidance. All other systems
of science. All other systems of understanding who
you are, all other systems of guiding people
to success in this world and the next.
The superiority
of that
over everything else.
The difference is,
like, the difference between Allah above his creation.
That's how that's how big the difference is.
So Al-'almu bi-'al means the knowledge of when
you know that this knowledge that you are
gaining, the knowledge about how to be a
good Muslim, how to how to find Allah,
how to,
how to recognize Allah in your heart, how
to find him in your heart, how to
worship Allah. How to be obedient to Allah.
How to be successful.
All of this,
the difference is
heaven and earth. It is beyond it is
it is difference between Allah and his creation.
That's how high it has to be in
your heart. That, a human being. Because we
have a problem in the modern world is
that, you know,
when,
people used to make things and you could
understand what's going on in it. You know,
if you had a if your car broke
down, you could open it and take out
the radiator and put a a new
fan in or or or or a new,
carburetor or something. People I mean, when I
was growing up, I I remember, you know,
we my parents and, my uncles and every
we we used to fix our cars. Now
everything is sealed in microchips, you know. You
have to call in the experts
because these people have special knowledge.
Now that has psychological impact on one's
perception
of knowledge.
It it has it it we're
we're we're in the awe of the experts
now because because these are people with special
knowledge. We we can't go there. We can't
touch even your washing machine now. You can
open it and and fix it because it's
sealed.
And that has
an impact of of our value of of
science that science knows has Yes. Science has
made tremendous strides and has brought a lot
of The the scientific inquiry has brought a
lot of,
benefit to humanity.
But
there's a difference between Science
as a method of inquiry and development,
and science as religion.
And science and the claims of it that
goes far beyond the tools of science. This
is the problem. Let me give you an
example of,
I've said this early in the early lectures,
but, most of you are new so I'm
gonna give you the example.
If I if I were to ask you
to,
if I were to put,
you know, the 10,
or a 100,
Nobel Prize winners in a room and ask
them,
based on what we know today about the
known universe,
right, that all we know about the known
universe
and what we do not know, what percentage
would you put on the part that we
know?
What percentage
of knowledge do we have of the known
universe? Because we live in Lusserenberg. This universe
is not just the not where we live
on the planet. The it's a whole existence.
So about our existence, we how much do
we know?
I've asked this question to several scientists, and
then and you will find this in books
as well. What we know is very little
compared to what exists. They will tell you,
you know, 2%, some would say 4%,
some would say, you know, the last
one I asked was,
Marcus de So to who's taken over from,
Darwin's,
from,
Richard Dawkins,
the chair here.
And he said it's, 0 to infinity. So
it's,
it's it's minuscule.
Our knowledge of the universe, it's it's okay.
Let's say 2%,
right, compared to what is out there. The
dark flow, the black,
dark matter,
black holes, and
black flow, and things that we don't even
know how to begin to study them, the
kinds of things that are happening out there.
The the there's so much out there that
we do not understand yet.
So they say, you know, that
we we know about 2 to 3 percent
about the universe. Now to put this into
perspective, I'm gonna give you another example.
Imagine I went back to, you know, where
I came from, from the jungles of South
America, and bring a,
an aborig a person who has never seen
a car. And I brought him to,
England, and I teach him to drive a
car. But he know he has no idea
where a car comes from.
Right? And he he has no idea about,
designers or factories, car factories, nothing.
And but but he learns to use the
car. He can drive. He wins races in
the car. He understands the car. He understands
how to drive, and he he can use
the car. And then one day, he decides
to find out what,
you know, what propels this car.
So he hears noise in the bonnet in
front. It's a in did you call bonnet
or hood hood? Yeah. So he drills a
hole there, and that hole happens to be
above the fan belt.
So he sees the fan belt, he presses
the accelerator,
and the belt moves.
So he says
makes a conclusion now.
So this is observation.
I've seen the fan belt. I see I've
seen that thing made of twine and rubber
from my from what I can see. And
when I press this, this is the thing
that causes this car to move. This is
the thing that propels the the car.
And when someone comes and say, no. There's
a lot more you haven't seen. There's dark
areas. There's pistons. There's,
you know, there's pipes and
there's,
combustion and all kinds of things going on
that you don't see. He said, well, I
can only go on the basis of my
observations.
Right? That rubber
is about 2% of the engine or maybe
1% of the engine of the car. Right?
But so so far, you can
forgive him for making that assumption that, look,
the car is propelled by that rubber. Right?
When he says that when he makes that
declare he makes that grand declaration
that, look, this car is propelled by the
rubber.
Okay. Up to there, it's fine. But now
imagine
if this man then decides to say that
on the basis of my understanding
of this 2% of this car's engine, this
car's
propeller, I understand 2% now. So therefore, I
have the
right
to claim, to declare
that this car created itself.
Would we accept that?
No.
So
what we know about the world Now can
you see the connection? What I'm saying here
about science?
What we know. What we know about the
world is 2%. So we do not have
the correct we don't have the the authority
and or we should not allow
that
to impede our sense of value for the
knowledge we get from Allah, from the knowledge
that comes. Because this is 2, 3, 4%,
and it's it's it's minuscule
compared to what you have from Allah,
the creator of the heavens and the earth,
the creator of you. So
he's saying here, look, that
And so he's bringing this back, though, to
saying that, look, if you do not understand
the real value of knowledge,
and it is then it it what will
happen is that people will then
use, reduce this knowledge, reduce the value of
this knowledge
to
the status of any other knowledge
that they have. And those knowledges, what what
do we acquire them for? Career. We acquire
them for we learn business. We we we
all have career knowledge, you know, things that
we're we're doing for,
engineering or
medicine or what. These are career paths.
So if that value
of what is what what this knowledge is
about is about is not really
embedded in your heart, then what will happen
is that you will reduce. You will bring
it down to the value of all the
other knowledge in your in your life, and
then
that will
make you use it or want to use
it or you might use it inadvertently
for dunya. You will end up using it
for dunya, and then he comes down heavy
on people who fail to recognize this.
And and he goes for for even for
the ulama who do this.
He's saying that,
and this if this value is not there,
and a person has dunya in his heart,
then even the Alim, the Fasard Al Alim
that there's that there's the Alim can fall
foul of this problem.
He can follow.
Well, he's saying, well, Maqsud, Andaman
Kasad Al Khayrabi Masiyatin,
and Jahlin.
He said that the one who intends to
do good deeds through
evil deeds,
through, on the basis of ignorance,
then he's not excused.
You cannot be excused for ignorance in this.
And so he's saying,
Islam, except if this person
is
new to Islam. If the person has accepted
Islam,
recently accepted Islam, and they have not had
the time,
Allah has made a clear clear
guidance. It's clear command. It's imperative here that
if you do not know, then ask Allah.
Then then and if you do not know,
ask those who do not who who who
know. Ask the people who know. Ask the
Ullan.
The decree is the people who know, the
people of knowledge.
If you do not
know.
And also, it is
for an ignorant person, a person who does
not know, he it is not allowed for
him to remain quiet in his ignorance. Because
sometimes a person can, you know, remain quiet
and remain quiet and pretend, you know, have
the the Oxford look, you know, the that
look, you know, I'm I'm I'm superior, so
I don't speak.
I'm I'm quite, I'm quite deep in thought.
Yes. When in fact it's pure ignorance. You
don't know what you what you you're supposed
to be asking,
but you're supposed to be, you know, coming
and learning, but, no, I'm I'm I'm reserved.
No. That doesn't work. So
Okay.
So
okay, I wanna talk also a bit about
perception of sin,
and the understanding of sin, because this is
a,
the
this idea of
that symbiotic relationship between the body and the
heart, where the heart controls the body and
the body control and and the actions of
the body then affects the heart. So what
we spoke about earlier about embodied cognition
and
how this this fits into it,
that what we are doing, that the things,
the things have effect on our heart. The
hadith
said that
he's
a
that if the person when a person commits
a sin, then a a
a dark stain appears on his heart.
Right? And that can
increase over time until it be the heart
the entire heart becomes encrusted.
That encrusted encrustation then,
prevents it from functioning
in right, the the ability to see things
in the in their in their correct way.
And it's interesting that it's a the physical
heart also suffers for something similar with the
accumulation
of
the
deposits of,
fat
and crustaceans
prevents it from functioning, from pumping blood. Exactly
the same in in in the spiritual realm
and in in the in the realm of,
understanding
also and the elder perception, that the heart
becomes it cannot see. Allah
says
that, you know, the the the verse when
the verse came down,
There's a person in the Quran that the
person who that those who are blind in
this world will be blind in the in
the next life. Right?
So there was a blind Sahabi, Umih Maktoum,
who came to Rasoolullah and said, yeah, Rasoolullah,
that I'm blind in this world. I'm going
next world?
And then the verse came down in recent
immediately, we're explaining what it was.
And it said
that,
that
it is not the eyes that go blind,
but it is
the hearts
in the breast that goes blind.
So in other words, your your hearts, you're
blind. And and in the tafsir of this,
you know, in Bujah, it says that
every person has 4 eyes.
Aynan if you're Razihi or aynan if you're
Kalbihi. That a person every person has 4
eyes. That the 4 that the 2 in
their that 2 in his head and 2
in his heart. And if the if the
2 in his head
goes blind,
but the 2 in his heart remains, then
it will not affect him in in the
Akhir. But if the 1 if the 1
if the 2 in his head remains,
but the the 1 in his the 2
in his heart die, goes blind,
then there is
it will not benefit him having eyes in
this world. Because in order to be able
to perceive and to recognize truth, to recognize
sin, to recognize good from wrong, to have
a moral compass, Your moral compass, your moral
your ability
to understand what is right and wrong
is something that Allah has put in you
in your heart. And that heart has to
be kept clean
away from encrustations
in order for it to to function well.
If it doesn't,
if if it is allowed to,
to be affected by,
external sources, then it will develop in the
wrong way. It will become encrusted, and it
will become blind.
Now there's an innate sense of what is,
of our understanding. And I'm coming back to
cognitive science here. I'm telling you about another
experiment.
The
assessment
of purity and moral compass.
There's a
similarity.
Human beings
see
physical purity
as the same as spiritual and moral purity.
And the way we know this is that,
you know, they the very interesting experiment,
was conducted
a few years ago
where they
asked some people they they asked university students
to
imagine a scenario
where you're telling your friend,
you
you
you you both you you and your friend
is applying for a job, and his
documents that he needs is lost, and you
find it.
So you imagine telling him
that you did you did not find it.
So in other words, the lie.
And you had to lie
in a,
either by sending him an email, say, look.
Because and the reason you're doing this is
that you want you you want,
to be better placed
in in in the in the interview,
for the job. You're both applying for the
same job, and you don't want him to
have an advantage over you. So you're telling
him this lie.
And
so some of the students of of of
some of the subjects are told, okay. You
tell a lie or or you tell the
truth.
And you can do it in 2 ways.
1, you send them an email and say,
look. I didn't find it, and, you know,
I looked for it, and I didn't find
it. And or you send them a voice
mail. And if you want to send a
voice mail, press this button and send a
voice mail, oh, sorry, Bob. I didn't find
it. You know, I'm sorry. And that's it.
Okay.
Experiment done. And it was a double experiment,
and the subjects had no idea
that they
were connected, that these two experiments were connected.
So they thought the first one was a
cognitive science experiment, and the other one was
a product assessment,
product evaluation assessment. So they came out of
one room and went in the other room.
And the other room was that they had
to,
do,
assessment, evaluation of how much they're willing to
pay for various products. So you had products
say, you know, like glue and,
batteries and mouthwash and soap and,
handwash and what's not.
The people who told the lie were
far more likely to rate
the
sanitizing
products,
products for washing,
the products
for washing and cleansing themselves.
Because when you have committed a sin, when
you tell a lie,
deep inside you, Allah has created as such,
that that has an effect on your heart.
That has an effect of your heart saying,
you know, look,
I need to clean this. I I need
to clean myself.
So these people who told the lie
were far more were were willing to pay
much more, and they were more they showed
much more interest
in products,
in in sanitizing products, products of cleansing.
And this is the,
this is the graph of the evaluation. This
is this is the see? These are the
people who told a lie
for
cleaning products.
So you had the products were broadly divided
into 2 categories, cleaning and non cleaning products.
These these were this is the cleaning products,
result.
And not only that,
it turns
out that when when they analyze the data,
what they found was that
the people who
wrote the email
telling the lie,
they were far more
keen
and were willing to pay much more for
hand washing and clean sanitizing.
And the people who spoke, who give the
verbal,
lie, who recorded send the the voice message,
they were far more. They
their graph was higher in mouth and mouth
cleaning,
products,
like, for mouthwash and mouth sanitizing and all
of that.
Now these are not Muslims.
These are, you know, people who would probably
call the the it was in Germany. So,
I mean,
university undergraduates.
But,
now,
this is interesting for us,
because Allah, Subhanahu Wa Ta'ala, has created you
with fitra. It's great. So deep inside there
is fitra fitra in you that look, I've
committed a sin. What shall I do? What
what does how does Rasool Allah Subhanahu Wa
Salam explain to us about wudu? That
that the water when you wash with wudu,
your your sins come out of your face,
of your eyes. The sins that you do,
the sins that you commit with your face
is is washed out by in
in
your it it comes off. So there is
that is in fitra.
It's Allah Allah who gave us these guidances
also also made
made us such. This is how we do
it. Now, of course, the cognitive science,
explanation for this is that there is a
that why is this happening? That they they
they say it's a overlap of the metaphor
that that we we understand,
language through metaphors and the and the and
the metaphors overlap with each other. And, therefore,
the
the overlap of
physical purity with moral purity
leads to this kind of understanding. But that
doesn't explain. Okay. That's fine. We we accept
the other that might be so. But it
does not explain
why
the human being is susceptible to this kind
of overlap. Why is it there? It's there
because we believe that Allah Subhanahu Wa Ta'ala
has created us to be to have a
sense, deep sense of fitra inside, to tell
to warn you about these things, to tell
you about what to understand
your to understand
that you need to be clean. You need
to clean. Allah sent us here with clean
hearts, and we have to clean these hearts.
We have to keep them clean because
going back to success on the day of
judgment.
When we return, it will be the successful
one would be the one who returns with
a clean heart.
That's the thing we are aware of. So
we came with a clean heart,
and we soil it in all sorts of
things, and we have to clean it. And
the way to clean it is to follow
the guidance system.
Ask for forgiveness. Allah
Allah's door is open. Allah will forgive. Allah
will accept your forgiveness. Allah is keen on
you coming back. You know, Allah is keen
on your guidance. He says in the Quran,
tell us
what. That
oh, Muhammad, tell my servants. Inform them that
I am the Ghafoor al Rahim, that I
am the forgiving one.
And then further in, you know, in the
Hadith Qudsi,
we're told about
Allah
is saying to the the
the,
to believers. He said, you have an Adam.
He said
that
that that if your sins and the reason
I'm saying this, I don't want you now
to think about sin and then become despondent,
you know, and I I and then say,
well, well, you know, I'm not gonna make
it. I I've committed so many sins.
No. You have to And even if you
commit sins on a regular basis, you have
to understand that Allah will forgive if you
if your heart is turned to Allah. If
your heart is focused on Allah, if you
turn to Allah sincerely,
Allah will forgive you. Allah is keen for
to forgive you. Allah wants to forgive you.
All you have to do is turn because
he's saying, like,
If your
sins reach
the sky, the the the the heavens to
the sky, to the clouds. If it's that
much, that and
you then ask for forgiveness,
said that I will forgive you.
That I will not I will not worry
about it. I I will not care about
it. I I will forgive you.
That if you come with me, if you
come to me with sins as large of
this whole earth.
Imagine that.
How big is your sin?
Allah is saying
that, the whole earth
full of sins.
And you and you do not commit any
shirk, and you ask you are seeking forgiveness,
then
that I will come with forgiveness as large
as the a'af.
So Allah is there to forgive you and
he will forgive. But recognizing your sin, knowing
your sin is important. Not to think that
Allah that is escaped Allah. That's the thing.
Is that if you think that your sin
is escaping that, you know, I'm, you know,
I've got privacy.
I'm I've hidden my sin.
Then no.
There is a beautiful I'm gonna end with
this. Oh, subhanAllah. We've gone over time. So
sorry.
Apologies for that.
The beautiful
event that will happen on the day of
judgment that Allah will call
a servant
on the day of judgment,
and he will say, you'll
shield him.
He will shield him from everyone else.
Allah will shield that person so no one
else will see what's what's taking place. Right?
He will be screened.
And then Allah will say to him,
Do you remember
so and so sin?
And he will say, I gotta be. Yeah.
I do. I remember. I made that sin.
In other words, a sin that was done
in privacy.
You know, in the dark of the night,
I'm on the computer or somewhere, nobody else.
I'm I'm alone. I'm doing things on my
own. I did so Allah will say,
Do you know that sin and that sin?
And he will start going through the sins
that this person did in privacy,
and he thought that no one else knew.
But Allah is telling him now
that,
And he will think that, look, I'm, I'm
finished.
That that then he will make him acknowledge
all his sins.
All all his sins.
And he will say,
Well, I don't know. He's thinking, oh, no.
I'm caught. No. I'm finished. I'm I'm I'm
done. I'm
now
caught. Allah's and Allah's
made me admit it, So I'm finished. I'm
I'm halak now. I'm I'm I'm gonna be
destroyed now. I'm gonna be sent to Jahadam.
He that person will think that.
And then Allah
will say,
That I shield I I I covered you
on the dunya. I could've made
it known. You know, I could've exposed you
in your sins, all the things that you
have done. I could have made it I
could have made it known. I could have
made people
recognize what you have done. I could have
been because Allah, you know, sins doesn't have
smell, but Allah can make make things happen.
Accidents could happen. People could end up seeing
what what, you know, what you did on
the computer. Something could happen. Something, you know,
what what you did in privacy. Some somebody
could see. So Allah is say saying to
this man,
because he had good deeds as well. So
one of those good deeds of this man
might have
made Allah felt, you know,
merciful towards him. So he says to him,
that I covered you in the dunya.
And today, I'm forgiving you.
I'm forgiving you for it.
This is the conversation that we all should
hope, that Allah will have with us and
that Allah will forgive us. May Allah forgive
you and bless you and protect you.
In today is our last day, but, the
for the next, few weeks,
I had given you things to do,
which was I said after
after the 5 daily prayer on time, after
making sure that that's the is to read
Quran regularly,
to learn adkar for the transitions of your
day when you get up in the morning,
when you wake up in the to to
learn those adkar, those sunnah adkar that that
are confirmed in sunnah. How when you put
your clothes on, when you leave the house,
when you come back, when you go to
your room, and yeah. When you eat, all
of those adkar. These are things that will
punctuate your your time to remind you of
your day, to remind you of Allah.
Because we need remembrance, constant remembrance. You learn
that. And I also advised you to spend
time in,
in with nature,
among trees and ponder on the,
tremendous
creative
and merciful
characteristic
of,
this this creation that Allah and the power
of Allah, the mighty of Allah in creating
all of this.
And I also
said that you you should,
memorize
the verse in Surah,
Yunus, verse 61.
Do you remember that verse?
The verses
that you will not be in any situation.
And you're not read the Quran or in,
that
that Allah who's watching you, that he's saying
that you wouldn't do anything, nothing you're doing,
that except that I'm watching you. I I
was, I I was there in knowledge. I
know I know what you are doing.
This verse
that that nothing is hidden from Allah. Everything
is in the is it he didn't he
he's not only seeing it. He's not only
in full knowledge of what you're doing, but
he's written it. He's written it before you
were created. Allah has written it. So to
understand that, to have that in your mind,
that Allah is seeing you and knowing you
and having and and and that relationship
should
with your heart, to know that Allah is
seeing what I'm doing.
And
to start with the big one, the big
one is the salah, as I said, is
the first thing that will be questioned on
the day of judgment, your salah. So to
aim to perfect that.
And in that,
regard, I want to suggest
I want to,
ask you to,
listen to
the series on salah and Daramax.
I've got a series of 40 lectures. There
are 40 short lectures between 50 to 20
minutes, each 40 lectures. Over the holiday, make
that your project that you can listen to
these 40 short lectures to improve your salah.
The quality of your khushu and your khuduwafiz
salah. That will benefit you inshallah.
Okay? So that's,
yeah, inshallah. And remember me in your dua
and
keep, revising these things because
it's a lot of content and it slipped.
And as I said, we're
we're,
in a in a lot of clutter because
of
of modern life,
social media and all the other advert advertisement
and all everything. So you need constant reminders.
You need you need to,
work on keeping your heart focused on Allah.
Inshallah, through that, Allah will give us Ikhlas.
Let us pray.
Oh, Allah, help us. Oh, Allah, Oh, Allah,
forgive us. Oh, Allah, forgive us. Oh, Allah,
we have, Lord, Allah, to turn to but
you. You are our creator. You are the
one who we wish to please. Oh, Allah,
fill our hearts with your love. Oh, Allah,
guide us to your pleasure.
Oh, Allah, protect us from the schemes of
Shaitan
and the schemes of his helpers. Oh, Allah,
protect our hearts, oh, Allah, and guide us.
And bless us in this world and make
us successful on the day of judgment, oh,
Allah.
Oh, Allah,
open the doors of your rahmah to our
hearts, oh, Allah.
We beg of you, you, Allah.
Our hands are outstretched
as beggars do. Oh, Allah. Grant us. Oh,
Allah. You say that you are you are
the one that you are Ghafoor al Rahim.
Oh, Allah. We are asking you for forgiveness.
Forgive us, oh, Allah. Make
today our our new page. Make today a
turning of a new page in our lives
and a new path that we will change
the direction of our life. We'll change the
direction of our life in preparation
for akhirah, in preparation for the day when
we will meet you. Oh, Allah.
Bless us in this world and make us
successful in both this world and the next.
The lesson today, and that are very, very
beneficial.
As we mentioned,
today was the final lesson of our term,
and there will be quite a long, you
know, break in between,
obviously, this time and the next. So like
Shaikh mentioned, at at the end, I highly
recommend,
you to look over
not only the lessons that we've gone over
this time, but the ones,
from last year as well, especially for the
freshers.
So those 20 lectures that, were recorded on
the Tube channel, but they'll all be, Insha'Allah,
uploaded onto the OUI subpage as well in
a playlist. So you can go through it,
make notes on it, revise anything that you
missed. I highly encourage you all to do
it and try and implement some of the
lessons that we've learned over this time as
well because, you know, obviously, in the course
of the Oxford term, sometimes you might pick
up on 1 or 2 things, but we
don't have we don't have time to implement
it. So over the holidays, try and, you
know, put a lot of effort into implementing
these,
points into your daily practice. When you come
back into the term in, January mid January,
we're able to sort of continue,
continue practicing these on top of the work
and our busy busy schedules.
And that's the salah. Amazon here? The the
salah series. Let's go over there. Yeah. And
and also go over the salah series.