Suhaib Webb – AlMaqari’s Intermediate Text on Theology Part One
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AI: Transcript ©
Okay.
So
we are going to continue reading from the
book that we've been going through.
And also there's a print fee.
You're gonna find different
with different titles.
And we stopped at his statement.
Meaning that the best and most virtuous pieces
peace and blessings be upon
the one who was
who was given
that the prophet was given the ability to
speak
small phrases like that
that have like massive meaning, comprehensive meaning.
We
got we got to the 11th line yesterday.
No.
And then he says
Right? That the prophet
can move him in.
Right? People were able to understand.
People have intellect, the truth through him
to defeat his,
adversaries who argued with him
with
proof. Imam Ibn Taymiyyah said
in his time
he said people think that Islam even in
my age spread be safe.
But he says
like if you look historically,
Islam
spread
like with proofs and evidences.
That the prophet SAWAYAM he encouraged
people and he called them to say
so that they would be able to purify
their intellects. Right?
And whoever
answered that
call,
like, for example, mentioned in the Quran. Right?
They heard the call of the prophet and
they responded,
then they reached
and that they were you know
they
means to move quickly towards something.
Right? And whoever
So we explained all these,
and that's why we reached the 11th
verse.
What that means is, as we said before,
Imam,
he mentioned, like, 40 Sahaba heard the prophet,
but that's not
what's what what's in front of us now
is the meaning.
He means like
Okay?
That
there's a lot of it, like so many.
Okay?
But there are some which you should prefer
to others.
There are some that are given preference because
of their importance.
So what what makes the text of,
really, really important is actually this first part
of the book
because he organizes Islamic studies for people. And
I talked to you yesterday about how,
unfortunately,
with the collapse of
when when when
as Sunnis, right, our educational system
for many years was tied to the hip
of government.
So when those governments collapsed,
those educational systems collapsed.
Unfortunately,
we haven't really been able,
except in a few places,
to create independent,
well funded
like today, I was sitting with the university.
One of their investments is $1,600,000.
Like, 1,600,000.
Like, one investment.
She she told me that another investment is
is is a investment vehicle that starts at
a $100,000,000.
Like, this is for a secular university.
We we still don't find, like, Islamic education
financially supported in a way
within the Sunni community
that can guarantee its independence. So we see
it being co opted by people with money
like governments and foundational money
and so on and so forth.
So
because of that collapse,
along with that went like the Department of
Education.
So like in Egypt, do you know the
first book printed in the 19th century in
Egypt in?
Like is the first book printed
for the Egyptian people. Like, Egyptians in normal
high school were learning.
The senior year in high school, they learned
because there was still remnants
of that system.
That system is not perfect either. I'm not
saying, like, I'm not I'm not traditionalistic.
I believe it like normal normalized
normative Islam. I think traditional Islam has become
also co opted into something else.
But the point I'm making is, like,
without
that independence,
then you lose the organizational structure.
And then you think of all this happened
in the world, industrial revolution,
World War 1,
occupation of Palestine, World War 2,
imperialism that contend continued, like, impact. We we
cannot underestimate the impact
of the war on terror on religious studies.
Right? ISIS killed scholars, man. Saddam killed scholars.
Like, everyone was killed in the Ulema. Right?
So this has had, like, now in Syria,
like, this has had an impact.
The Hanabula
in in Palestine,
this had an impact on them. War has
an impact.
These stabilizations had an impact.
And then you have the Internet.
So now it's easy to achieve religious knowledge,
but it's not organized.
So that's what makes what Al Maqari does
in the beginning of this text really important,
especially
for people like ourselves who live in the
West. Right?
I know when I first converted trying to
find
knowledge and a system of knowledge, luckily, I
think was easier for me than because I
just had one teacher in my city.
But I can only imagine if there were,
like,
Internet and, you know, thousands of options. I
probably would have not even gone to that
person.
But then
you find people are confused between spectacle and
exhibition.
That's confused with actual learning.
So I may be exposed to spectacle
and exhibition,
or I may be
exposed to certain types of learning that aren't
organized.
I'm not gonna come out like whole, man.
Like, there'll be there'll be halal.
So what
Al Makari when he says, you know,
Right?
That the the sciences,
that's a like there's a lot of them.
And some of them, they have a they
have a
a over others.
He's he's opening up to you some to
you something that had been there for many
years. It Vazadi talks about it in a
different way in the yeah. But what he's
trying to say is
there are things you need to focus on
in the beginning.
The things that everyone should start with.
And
then the secondary issues can can can take
place.
So
that's where we stopped. Right?
And
we mentioned, like, the virtues of studying theology
earlier,
in yesterday's class.
But we stopped at the these beautiful words
of Imam Al Youssy
Imam Al Yousiy
who in his book
So he begins now to Imam al Aulusi
and others did it before him.
He begins to talk about how do you
prioritize knowledge, like what's important.
So he says,
As for, like, religious studies,
there are those who within themselves are an
objective. We have the same thing in by
the way.
Or
unless there's a cause for.
Right? So this this idea of and is
is gonna appear a lot
in our tradition.
Those things which in themselves are outcomes and
goals,
those things which are means.
Okay? We have an axiom in Islamic law.
Islamic
law.
So like in the, if someone wakes up,
and they don't have time to make and
is gonna go, they should make.
Right? So now the came from this principle,
this concept.
Now Imam Al, Al Yousi Rahim,
he's doing that
the
the designations of knowledge and the divisions of
knowledge based on their importance.
So he says,
who
For example, Aqida,
Iman.
That's something that I learned because
it's a means to something immediately within itself.
That
you're gonna find
those things which are
that
in the, meaning directly from Quran and sunnah,
and in
things which
scholars have had to negotiate.
So what he means by
here is
and Sharia,
the clear issues of Aqeedah.
Sharia meaning,
for example, 5 times a day you should
pray, fast a month of Ramadan. That's not
fiqh, sharia.
What he means by furor are those issues
whether they touched on theology
or they touched on practice
which scholars negotiated.
So the sheikh, he says
why because if I don't know how can
I worship? Worship is
an objective right? So
became the objective also. We have an axiom.
When something draws near to something else, it
takes its ruling. So it may be
secondary but because it's so crucial to worship
it became.
So we say
sometimes.
So what he
says
Right? There's certain types of knowledge which they
themselves
are the the objective and the goal.
That's like super important.
And that touches on the foundations of religion
and the issues that where the scholars
had to engage.
So what do they mean by
Right? So like the foundations of a house,
Okay?
So for example,
tawhid.
How many things
are
built on tawhid? Everything. Filq. Why do I
observe halal and haram? Because I believe Allah
is Allah.
Right? So
Like why would I stay away from the
doubtful? Why am I avoiding
evil? Because
I believe in
Allah Subhanahu Wa Ta'ala.
But here's a question.
If you if you stretch this farther,
how far do I have to travel before
I can join my prayers? Can you establish
anything on that or it's just there?
So that's a far.
So when they use the word they mean
those things that are universally found in the
Quran and Sunnah explicitly mentioned
and things are built on them.
Have a 'asul'.
Okay?
The 'far' are those things which are extensions
of the 'asul' but in general they don't
calibrate things. You don't build things on them.
They're not Shemin, they're not Umum.
Okay?
Some call it
Right? So the sheikh is saying
in the classical system of Islam there was
this takseem of
this designation of knowledge based on number 1,
al maqsudum
liddati,
like tawhid.
And that covers
foundations
and secondary issues.
Foundations like in Akita.
Everything in Akida is clear. For example,
Tawasul.
Imam Ahmed said Tawasul is the issue of
fiqh.
Sheikh Mohammed bin Abdul Wahab,
he said we don't make takfir of anybody
that has but the prophet
because this is an issue.
He
said
he came before them by, like, 700 years.
You can see there's a change that can
how people see things and then Imam Ahmed
came before him. The point I'm trying to
say is they consider that farrah. There was
no takfir.
Now Muslims, they're making takfir of each other
whether they do it or don't do it.
They're divided. Why are you dividing over the
fara yet?
You should divide over the, not the found
not not the secondary issues. Like in Sheikh
he said, there are types of secondary issues
which are also important. What he means here
is and
those issues of
where
you have to know, hey, there's different opinions.
Can the dead hear you?
Can can you read the Quran on the
grave of the Mayid? These are issues that
scholars differ over for years.
Did the prophet see Allah
for example, the Sahaba, they differed over this.
Say the Aisha, say the
RadiAllahu anhu.
Also
in issues of Amal, when the Prophet
Some of the Sahaba thought, oh, yeah. The
prophet didn't know
that we're not gonna we're gonna be delayed.
We're gonna get there after Maghrib, so we
have to pray Asr.
The others said, no. No. We're gonna obey
the letter of the law. We're gonna pray
Asr at Bani al Qurayla. So some prayed
Asr after Maghrib, some before
So the sheikh, he's saying these issues of
creed,
which are foundational, and then those issues of
creed that were negotiated,
In general, you should know them. Right? But
specifically the foundational ones like in Quran and
Sunnah. Right?
Secondly,
the issues of worship, which are foundational in
sharia,
prayer, fasting, hajj,
and then those things which are secondary.
How do you know that you need to
know something which is secondary? It comes into
your life.
Like, you know, I'm gonna go to Hajj
and
I have a skin disease. Can I apply
this cream on me or not? That's a
secondary issue. Now you need to know. Right?
So you'll see what he's saying. So the
sheikh, he says very nice.
Means Okay?
Another example is inheritance. Right? Because it's something
that people they don't have to know about
when the time comes, they need to either
find someone who knows it
or they need to know it because it's
a foundational
issue. It's in Quran and Sunnah.
Then he says
Okay.
Then he says,
so now he goes into the second designation.
The first designation
is Right? It's a goal
and it's an objective.
The second,
it says
The second are those things which lead
to the objectives.
They're not gonna take on the same importance
as those things which are.
A iman. And what he means by,
iman, firk, and the three answers of.
What's Islam? What's iman? What's?
Okay? So he says,
So he said the second designation of knowledge
with regards to its importance,
he said, are those things which lead to
objectives.
Okay? Like tafsir,
like hadith,
like,
math,
like knowing how to establish time because back
then you didn't have, you know, it was
the art to know time.
Logic,
so on and so forth.
Then he says, 3rd, women
that those things which lead to those things
which lead to objectives. Right? So now the
3rd like, if we're here, this is the
objective. The second type is gonna be directly
connected to it. The third type we're talking
about now, between objectives and it is something
else.
Like
The 7 We
don't tell people that you have to know
7
but it's gonna lead back to the Quran
which is an also.
How to write
Right?
We don't need to
encourage people to learn Arabic in a way
that it's like they're learning, like, the deeper
components, the more complex components of Arabic.
That wasila wasila. So not only is this
good for a student, it's good for a
Google,
for the teacher.
What am I teaching people? How do I
how do you evaluate people now for Islamic
studies?
Studies? Right? Do you start with the or
the? Start
with the And that's why he gave the
hadith yesterday of the man who came to
the prophet and said
teach me like the strange, like the esoteric
things of knowledge.
And the prophet says to him, like, what
did you take from the Rasuluh? Like, what
did you learn from the foundation? When you've
learned those, then come back. I'll teach you.
And we mentioned the statement of
Now when people come into religious schools or
religious education,
they're entry points. What is the strategy?
Is it to tie their hearts to Allah,
to make them love the ummah of the
prophet, to love
to be inspired
or to teach them how to hate other
Muslims.
Or to divide the ummah of the problem.
Constructive criticism is okay.
Right? And even to be vehemently
disagree with somebody is okay.
Right? But the the general
good of the ummah should be
you know, when saydna,
haroon,
Hashitu,
you know, I was scared. You will say
you divided Bani Israelite. Why didn't you stop
them? I was scared. You would say that
I divided Bani Israel. So Sayidna Harun alaihis
salam in Sotaha,
he's scared even to be accused of dividing
the community. Now
people divided the
like like it's nothing. There's no sacredness to
the the unity of the Muslim.
So he says, well, we'll see that.
And all of these subjects are considered Islam
here. Right? Islamic subjects.
Islam, like they are all included or understood
to
be part of the the faith of Islam.
Or that you find benefit
from those studies in relationship to the deen
of Islam,
like math.
And as hard before, you had to take
math. Why? To know
to know
the times of the day, to know how
to calculate zakat, to know how to calculate.
So it's math,
but it's being used to help and benefit
what?
Deen. So Islam.
That's what he means.
Either explicitly
or
implicitly like math, for example. There's steps between
it and the actual science.
You could tell like Islamophobes, man, you hate
Sharia what math was considered.
A Sharia science.
Just, you
know
So he said, like,
those things which are
and those things which are
and all of those
generally can be considered
Sharia
based, Sharia,
sciences.
And then he says something very important.
I wish this was in English.
He says
What does that mean?
Don't make it complex. Yeah. Make it easy.
No problem. So he says that there are
6 major sciences which are important for people
to study.
Right? So now he's giving people a map.
Sheikh Ullish is unpacking
the statement of imam Al Makari,
Right?
Is saying, look,
after all that and then he mentions the
statement of Sheikh Al Yousi, sorry.
Here's the 6 subjects
people should focus on. People who just want
functional literacy.
Right? We tend to tell people I wanna
be a scholar. Let's get you a teacher,
man. They're not worried about scholarship, man.
They just wanna have a heart close to
Allah.
K? But he's saying these 6
are important for people to focus on. So
if I want functional Islamic literacy,
and that's why at Swiss, we focus on
these.
Number 1,
theology.
And you can call it We
have a very important axiom,
brothers.
We don't argue about names.
You call what you wanna call them in.
We don't care about what you call something.
What is concerning to the is the name
is the meaning of the name. People argue
over names.
And and one thing that you can appreciate
from Al Uzi
is the depth and detail of our scholarship
in the past.
It wasn't like just like they weren't just
like
it wasn't just
a
a
a issue.
And
embodied in all this is a relationship to
human human needs. So like,
be just.
So standing up against oppressors,
speaking out for the truth is related to.
The the secular Muslim mind has to separate
political activism
from Aqidah.
But the classical Muslim mind didn't have this
problem. So sometimes people
in their impatience,
they hear something and they think, oh, so
they don't care about, like,
human
suffering. First of all, that's like
you have bad suspicion of people.
But then secondly, that person, he himself or
she herself, the mind has been colonized in
a way where they separate
from
standing for the truth.
Where Allah says or to soul from standing
from the truth.
Right? Be just. That's top that's closest to
taqwa.
1 person on here is making a comment
which is a good comment but I would
encourage people to have
have a good suspicion. And if you've had
bad experiences with other people, you you don't
project that on to, like, everyone else. That's
a form of.
But the sheikh is by no means saying
neglect something. But at the same time also,
if you have an activist or someone engaged
who doesn't have knowledge of deen,
Like for example, what ISIS did in slaughtering
people, killing Muslims, * people, enslaving people.
So there is this passion
without any type of foundational deen.
So you have to have both
So the sheikh, he says
so means what we believe and also,
how we how we,
act.
Yeah. This person
is really just taking an opportunity to hammer.
He's like
we we have, like, very, very serious ethical
crisis, man. But I can also understand when
you see scholars hanging out with Zionists and,
like,
you know, kicking out with the people that
are bombing Yemen, you know, we have to
also be merciful to our brothers, hamdulillah.
So he says,
Right? The important one.
Is theology.
Right? Allah, Prophets and the unseen.
How to worship. So again, the concern of
the person
doesn't filk address
oppression?
Doesn't filk speak out to standing up for
the truth? Of course,
like, how can I claim to have a
clean heart if I'm witness? Like the prophet
said, there's a person that will be punished
in the grave, and he will be asked,
like he will ask why am I being
punished? They'll say,
You you passed by someone that was being
oppressed
and you didn't help them.
You didn't help them.
Right? Because we need to know how to
read the Quran in the sense of understanding
the Quran.
Right? Some basic knowledge in hadith.
You know, some basic knowledge of how Especially
for the common person about fatwa, that fatwa
is not binding.
How do you engage a scholar?
So again,
let's mention a word Sheikh Al Youshi says
right,
how to worship,
how to clean
our hearts,
how to understand the Quran and engage the
Quran.
How to understand hadith properly.
How to negotiate
different components
of fatwa
engagement, and so on and so forth.
And those things which that person may need
in their life.
Right? Things that will help help them to
accomplish those things.
Then he gets into the but we just
wanted to focus on those foundational 6.
And then he mentions 14. It's in my
book actually, it's right here because we wanna
hurry. Then he says,
can you read line 12?
So he said
that they have been broken into different types.
Okay? The of Islam,
the knowledge of Islam
have been divided into 2. I talked about
it earlier.
Yeah. Tikad and Amal.
Okay?
Yeah. Classically is called.
So in in Azhar,
Right?
What it means by excuse
me?
Things that lead to like how we pray,
how we act in certain situations.
Okay?
And he says the first
this first
is
You know, we need to be careful because
sometimes we see people saying like, you know,
This type of myopic understanding of the tradition
is very problematic. It's like when you see
here people say, you know, it's completely haram
for Muslims to engage in politics because this
is like. It's completely wrong for Muslims in
Sudan, or
in Yemen, or wherever they are to stand
up and and demand what happened in Syria,
for example, to stand up. These people are
presenting only one side of the definition, and
that's the bad side. Like, there's a difference
between legitimate political,
imam al,
in Al Muwakif.
He said there is a
that if the amir of the Muslims has
failed to live up to his responsibilities,
that they
can rise
up and try to, without leading to chaos,
remove that person.
Okay?
So obviously then there's 2 types of political
activism. There's, like, the destructive
sedition.
And then you have those who follow, Saydna
Imam Hussain,
right, Saydna Aisha and others. Right? Abdul ibn
Umar, the last thing he said as he
was dying is I wish I stood up
against Hajjaj.
I wish and he was an old man
The people of Medina
rose up against
Al Hajjaj.
These are the people of Medina, right? So
obviously we're not gonna say that these people
did.
So there has to be 2 types then,
so there's good, there's bad. The same thing
with
when we
read classical scholars sometimes
saying things about
whatever,
understand they're talking about it in the context
of being negative,
something bad, something wrong.
Okay. So the sheikh, he says,
like, the first thing that you should focus
on is
the science of Ma'rifah of Allah
knowing Allah
Why did the scholars call it
Because this is very beautiful,
especially when you see sometimes people attacking,
the Islamophobes and other
so
like, really beautiful. Right?
Right? Because people would speak about Allah.
It's very beautiful.
Right?
Others others, they called it
because they used to say
like, a lot of people,
they would say, well, the statement, the final
statement
is that.
So it's very nice.
The next line,
meaning
that
the knowledge,
right, every knowledge which is,
it has its different level of how hard
you should work for it.
Right?
Every one of those sciences,
right, you're gonna have to put some work
into it. Okay?
And what he means here is there's an
important accent you say
So you can know the virtue of a
knowledge by knowing what that knowledge is about.
So if you wanna focus on and that's
why they say
Why? Because
whatever you want to call it, what is
the subject matter of that? Allah. Allah.
So that's why it's considered
right? The most virtuous
of knowledges. Right? Because
we say,
so then he says next line
Okay?
It'd be easy. Relax. No problem.
Wow.
That's nice.
Nice. I hear rajas too. Mustafa.
Mustafa.
Mustafa.
Wow. Very good,
man.
Mhmm. Nam. Waha
So what he's doing now is he's talking
about why
the knowledge of
is important is because the subject matter is
Allah, his prophets, angels.
So he says
right? The knowledge of theology is something it's
it's
it's greatness is well known. It's honor, the
honor that's associated.
And the good that it brings,
like, it's clear and it has no ending.
Okay?
And how how could it not be? Because
it's it's going to bring benefit
to to to to
to
to to creation.
Right?
Right? So it's the knowledge of the one
and. Okay? So what he's saying here is,
like, the most because this is the subject
matter of the book. Right? So he's trying
to encourage you. He's trying to, like, say,
yeah. This is, like, the most important science.
After talking about the designations of knowledge,
right,
Wasila Wasila Wasila.
Now he goes into
why studying
theology is important.
Because the object of what you study tells
you the importance of the science.
So he's like just going about it in
a nice way.
And how could it not be? Because it
brings benefit to creation.
The knowledge of the
one
who created them and
and gave them their shapes and their forms.
Meaning it's the knowledge
of Allah Subhanahu wa ta'ala. The
next
So so what he's doing now
it's gonna come in a minute.
He's alluding to something called
are 10 foundational things a student in the
classical Muslim world should know before they go
into a science.
Whoever wants to master
science. And then it's actually just poems, subhanallah.
The right?
These ten
points called
the place you start from. Before I sit
down and start to study a subject, classical
scholars said there's 10 things you should know
about every subject
so that when you go into the subject,
it's easy for you. Like, if you go
into a neighborhood, and I'm like, that's the
post office. That's the hospital. That's
the that's the halakiani, the
barbershop. That's the makshara, the laundry. You know,
I don't know the name. I didn't tell
you the names of the people. I didn't
tell you what kind of detergent they use.
Yeah. That's it. Yes, Saddam. It's a strange
day, man.
But
I gave you the general
idea of the neighborhood.
The idea of the
is that you can formulate
what's in front of you before you study.
You wanna check and make sure there's no
major disaster happening? I think it's just test.
So the the the
the idea of this were
to allow someone to have
to conceptualize the knowledge. Everything I'm talking to
you about now, this is from our
ancestors.
The outcome of a post colonial hangover is
and
unfortunately,
politically co opted
examples and stuff,
is we don't think there's this kind of
depth in our tradition. So we just think,
like,
it's just, like, chaos.
But what you're seeing now is a lot
of depth and thought into what we'd say
is the pedagogy
of Islamic studies.
So the sheikh, he says, will
Meaning.
So
Yeah. What he means is
the hokum. So from the 10, those 10
foundational points that someone should know before they
go into a subject
is the fadl. So what he just talked
about? The of it,
the of it. He talked about the tariq.
Right? The
and then also from those tenants, the.
So he says.
In a
in.
Is it the hukam of Allah, or is
it the obligation of this knowledge?
That's
a she.
What do you mean hukum of Allah?
Okay.
Okay. Yeah. I wasn't yeah. I wasn't sure
because I thought he was describing the greatness
of Allah.
This doesn't mean.
Okay. This means that because, again, from the
10, what is is it for?
Is it sunnah? Is it? Is it?
What he's saying here is after he talks
about the virtues of it,
logically, he now he's gonna talk about at
the end of the day, whether you like
the virtues or not, bro, you gotta learn
this.
If we didn't use our mind, we wouldn't
be here. So here at Hokkum
is
Ask Some people, everyone was at the elevator.
They said that someone's just telling people to
be able to close that 8, you should
leave.
That it wasn't a fire alarm or else
these would have been flashing.
Right? And
whoever,
you know,
wants to be successful in the hereafter,
then let them focus on this, and this
is gonna be what takes him there.
Because this this knowledge, the light of this
knowledge is going to save that person from
being astray.
Talk about this
tomorrow.
And its benefit is
shaman
And
then he said now he's
gonna allude to another thing. So number 1
is like its virtues and what it focuses
on. Number 2 is
its ruling. Right? It's.
Number 3 is it's going to take someone
out of being a blind follower in issues
of creed. For us, Ahlus Sunnah, the majority
of ulama,
said
in all of the schools,
except for,
Imam Ibn Taymiyyah and some others
and some before him also, but the majority
of
they
said it is not allowed to be
meaning
I can't follow you just because you told
me God is God. I have to learn.
I have to think and I have to
conclude for myself.
So in the foundations of religion, and this
again is a reputation
of the Islamophobes.
Right? We don't believe you can blindly follow
someone in issues of creed. You have to
learn for yourself. So he said,
Right? And then the benefits of theology
are system.
And how many scholars of the Ummah and
now has another way to show its virtues.
How many scholars wrote books,
independent texts just on theology
again to show like obviously if
wrote books about it and focused on it
then it must be important.
Okay?
Between prose and poetry.
Right? So they wrote, like,
you find poems written about,
like this one. You find text written about,
like,
the beginning. Right? Again, to show you so
many people focused on this.
So he's saying, look. Number 1 is the
object of the knowledge is God.
Number 2 is
it's it's
ruling, fard.
Number 3 is it's gonna take you from
the darkness of Taqli to being an independent
thinker.
Number 4 is look how many scholars wrote
about it. So he's, like, trying to inspire
you by, like, look at the virtues of
the science. Look at the virtues of the
subject. Okay?
Even like in prose,
in poetry,
so many
and you're gonna find them, like, long, very,
like, detailed books, and you're gonna find, like,
short texts.
What he's trying to say is, like, everybody
pay attention to it. So, obviously, if the
paid attention to something, pay attention to it.
Right?
Unfortunately
and sadly, I have to say,
at least in the English speaking Muslim world,
it's very difficult to find in the English
language
a proper training in theology that's taken people
to like 4 or 5 years of text.
Not necessarily because of the scholars, because people,
they're busy with other things.
It's not important to them.
Right?
And he said, me, I'm trying to follow
their footsteps
even though I'm deficient in this process. Like
that's out of his humility.
So I I've brought, you know, this small
effort,
this small singular effort,
that I hope will bring some benefit in
in
studying about the science of.
And of course his his
uh-huh his explanations of humility are
not real. It's just he's being a humble
person.
Right? And I named it
Right? You know, like the dark has been
the darkness has been removed of night
by the light of the moon.
Because that's the job of
is to remove doubts, to remove
other things. And that's why most people say
the name of the text is
because that's what he said in the text.
And then tomorrow we'll talk about
when he wrote this book.
And then we'll finish, and then we'll go
into what's called.
What are those 10 things I need to
know
before I jump into a subject?