Reforming the Self #29

Tom Facchine

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The speakers discuss the importance of intelligence and the fruit of knowledge, as it is the fruit of one's fruit, knowledge of Allah. They stress the need for input to determine if Islam is universal and the importance of specifics such as the relationship between the body and the soul. The speakers also discuss the importance of showing love to others and not just trying to convince them to believe in them. They stress the need for motivation and understanding of one's actions to avoid confusion and misunderstandings, and mention the importance of providing specific information to avoid misunderstandings.

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Yeah, that's all the way. And they don't know.

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Yet, once you train that dog, once the dog is developed, along the lines of its intelligence that meet all of a sudden becomes permissible. And so intelligence is what distinguishes the first from the ladder. And the same is true among humans, is that intelligence is what distinguishes ranks, that intelligence is universally praised. And it's only very, very select situations where somebody

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rejects the

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intelligent people or people that intellect.

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We talked about examples of if people are, you know, sinful, so they have a guilty conscience.

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Or people are power hungry, right? They're out for greed.

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We talked about people with conflicts of interest and or an ulterior motives, right? People that are essentially just trying to

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sway other people, that it's not a genuine, valid criticism of the intellect or the life of the intellect.

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So then, after that, Ross Rouhani, he moves on to talk about the products of the intellect, what's the activity of the intellect? And what does it do? What is it good for?

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And he had briefly touched on this in the introduction where he was talking about, this is kind of the receptor site that receives the revelation.

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But now he's going to get into some more specifics. First, he says that, the most important, the most essential purpose and product and activity of intellect is the knowledge of Allah,

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the knowledge of Allah.

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And this is something that extends to the Islamic disciplines, right? If we think of all the Islamic disciplines that there are, there's 50, right? There's our theta, there's Hadith, there's Sierra, there's Tafseer, all this other stuff, which one of them is the best?

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At least in an absolute sense, right, that means not kind of determined by local considerations like what the people are most in need of,

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but in an absolute sense, which is the best is

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knowing Allah. Right, the knowledge of Allah subhanaw taala is the most important thing that anyone could study.

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And that is simply because it derives directly from the importance of the object of study, which is Allah.

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Everything else is subsidiary subordinated second to that.

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So in an absolute sense, knowing who Allah is, or knowledge of Allah is the most important type of knowledge that exists.

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Now, when it comes to knowing Allah, always for honey, he says that there's two types of knowledge related to a law. The first is something that is easily accessible to everybody. It's innate, it's natural, it's part of our created disposition.

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And this has to do with a very basic, registering your creativeness recognizing the fact that you are creation, and that you have a creator. This is something that we call the fifth it'll write in the language of the Koran and the language of Islam. This is something that we believe in theology that is inborn in everybody, unless there is some sort of nurture effect or some sort of influence that's going to kind of derail this baseline natural order is that left to themselves human beings will react will able to be able to realize that they themselves are creative, and that there must be a Creator.

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And everything else that goes along with that, obviously, all the human dependencies, right, we're not able to even make a seed split open and start to grow. Right? We can put the seed in the soil, we can water the soil, we can tell the land around it, we can do all of the things we can add nitrogen and phosphorus and all of the things that we think it needs. But at the end of the day, can we actually cause the seed to break open and sprout into a plant? We can't. It's a matter of probability. It's a matter of playing the numbers that we expect. But if anybody has ever been

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On a garden that you'll know that if you plant seeds, and even if you have ideal perfect candidate conditions, the best you're going to get germination rate 95% 96%, not every single one of those seeds is going to, is going to rupture and grow into a plant.

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So the idea that rather less funny is putting forth is that just from our own kind of natural state, we can get as far as understanding that we are created. Obviously, we were born, there's a time before which we don't remember anything. And we also realize our own mortality, we know that there's going to come a day we watch other people get buried every year, every month, we know that one day, that's going to be us. And so we know that we are not permanent, and we're going to reach an end someday.

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And we're also able to discern that there must be a creator behind everything, because of the things that just are beyond all sorts of causality that we can discern, right, such as the things in our bodies that are automatic, the beat of the heart, the blink of the eye, right, the pulsing of the blood through the veins, cell, you know, reproduction, and growth and decay and all these things. They seem to be orchestrated by some force that exists, but we can't quite exactly put on our finger what?

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So the innate intellect points to the Creator created duality.

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But there's another level of intellect that needs development, it requires input, right? It can't just be left alone. And that has to do with basically specifics, right, we have

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all of the specific knowledge about Allah subhanaw taala, you know,

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for example, how his destiny works, how color works,

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or how the resurrection is going to take place, or even the fact that there's a resurrection at all, what's kind of the relationship between the body and this thing that we find the soul, which, again, is one of those nebulous things that we find that the basic idea is universal across all cultures and civilizations, but the details of it? Right, there are some civilizations that think that the soul is eternal, and it keeps passing from body to body right with,

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with reincarnation, and others think that the soul, you know, departs and moves around the earth like ghosts and things like this, right? So we have a general principle that is agreed upon by everybody. And then the specifics of which are, there's confusion, or at least there's not clarity.

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So when it comes to the specifics, we require input. We can't figure it out for ourselves, we can't look at the universe, look at the trees, look at the plants, look at the animals and say, Oh, of course, you know, of course there must be a resurrection. Or, of course, there's this kind of internment in the grave, and there's punishment in the great, right, these are specifics that we can't necessarily discern.

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Or even that, you know, things that have to do with the last panel to honor directly such as, is it possible that Allah returns?

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In kind, a certain type of poor behavior, such as mockery, right? Does Allah mock? Does Allah take revenge? Right? General things like Allah is merciful. Allah is eternal, maybe we could be together. But the specifics, we're not quite able to get there. By ourselves, we require input and that input is revelation. Right? That's the whole idea behind the last final thought is sending messengers, in order to fill in the blanks, give us the specifics of what exactly it is we need to know.

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And the implication of that, is that anything that's not in the Revelation, we don't really need to know it.

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Right? A lot of times we kind of get carried away and Allah subhanaw taala. In the Quran, he blames Benny straw, either the followers of Moses for this attitude of getting involved in things that not only don't they need to know, but wouldn't really benefit them if they knew anyway. And this is the whole reason why SOTL Bacara is called the Bacara. Allah tells Benny Australia, sacrifice a cow.

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Very, very simple command. Their response? Well, how old should the cow be?

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Okay, then Allah is going to treat them like they're treating him they want to be difficult, so he's going to be difficult. He says to them, okay, it has to be neither young nor old. They still don't get the message. They say okay, what type of what color should the cow be? So okay, if you're going to be difficult with me, I'll be difficult with you. It has to be yellow. It can't be brown. It can't be black. It can't be

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spotted or whatever.

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And they're still not getting the hint, they still have to ask further and further questions. So this is the type of seeking information, which is blameworthy, right? It doesn't concern us.

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How many animals were on Noah's Ark? Right? Or where exactly Noah's Ark landed? Or the dimensions of Noah's Ark? Right? How big was it? Right? What type of wood? was used in the construction? Information? Yes. But useful to our afterlife? No, not particularly. Right? So what Allah subhanaw taala gives us via revelation. This is what we need to know, the specifics of Who is Allah, the specifics of the unseen world, right, which includes our soul. It includes our the life after death. It includes the nature of the prophets and Revelation and things like this.

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Everything that we require to know that we can't figure it out on our own. This is what Revelation is.

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And this speaks to a certain doubt that I've come across in some of the young people that I've I've taught over the years, you know, sometimes people

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they have a concern or doubt, and they say, well, the core en and the quote unquote, Abrahamic faiths in general, are sort of tribalistic in the sense that they only deal with like one type of people, right, the Semitic people, the people of Palestine, Israel, and by extension, Arabia.

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And they don't say anything about North American, like Native Americans, they don't say anything about China, they don't say anything about Buddha, or, you know, Krishna, or any of these other sort of major figures throughout history. And so the doubt is, well, if the Quran is supposed to be universal truth and good for all people,

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then why wouldn't it have spoken to all of these sorts of realities are these historical figures or so on and so forth?

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And I have a particular answer that I give the kids but I guess I'll, I'd like to hear what you all think. How would you respond to that? If your kids asked you? Why isn't Krishna in the Koran? Why isn't Buddha in the Quran?

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It's a continuation of Islam.

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Yeah, okay. So the answer from Dr. Muslim is that they were talking about a continuation. Right. So there was a specific genealogy that's involved with the profits that are mentioned in the Quran.

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That's true. That's a good answer. Shake families with us. Do you guys have any? I'm interested in your input.

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Their response? Maybe they were sent to them as prophets and people got misguided and lots are not mentioned. Okay. So that's an important point, right? So let's, let's take a step backwards. Is it possible that Krishna or Buddha were prophets? The answer is yes. It's possible. We can't say with certainty that they were. But we can't also say with certainty that they weren't. Because a lot of tells the province I said them and us and so it's nice that he says that you are one of the messengers we have sent, some of which we have informed you the names thereof, and some of which we have not. Right. So by implication, that means that the prophesy Saddam and us by extension, were

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taught some of the names of the prophets. But there are prophets that are not mentioned in the Quran. Right? Now, the objection would be, Oh, my God, but Buddhists are atheists and Hindus worship cows, right? How especially folks from the subcontinent that might touch a nerve, right? Imagine that, that Hindus might have been, you know, Krishna might have been a prophet or received the Prophet. Right? And the response to that would be, look at how much Christianity changed from the sending of its profit, right to go from a prophet, to saying that that prophet is the Son of God.

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How much different is it really, then imagining that say, Krishna, for example, was a prophet and then the message was changed over the centuries? Right? If something can undergo such a radical change as Christianity, then there's no limit as to how far people are able to change things. Right? I actually asked my professor this my tafsir. Professor directly within the other Fatah, Jordanian professor of Tafseer. Fantastic professor.

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And he was sympathetic to the idea he said, Yes, that's an opinion. He was like, even if

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he said he didn't favor that opinion in particular, but he did agree that it was a valid opinion, and one that has backing by the Koran.

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Right, so

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our step back basically told us that we can't with certain knowledge, disqualify

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other figures that existed chronologically before the Prophet Muhammad

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from being prophets, right, whether they're from North America, South America, I read a

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about an

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I read, I was reading about some

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old Native American figures that, you know, once in a while that one would pop up and the message was no alcohol and only pray to one God and these sorts of things. So, you know, it's possible, right? Obviously, the historical chain has been broken. So we don't have direct evidence or reliable evidence. But theoretically, it is possible. Okay.

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So if that's true, or if it's possible, if we can't rule it out, then why aren't they in the Koran? And it comes back to this thing that a lot of us for hunting is trying to teach us is that the Koran is not a history book. Like it's, it's about an expectation, what expectation do you come to the Quran with? Do we expect the Quran to account for all historical figures? Are all historic agents of Revelation? Or all civilizations?

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For that matter? No, that's not the purpose of the Quran.

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The Quran is meant to give us the specifics, the specific information about how the unseen works,

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so that we might believe and worship Allah in the way that he wants to be worshipped.

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And those historical figures

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are not essential to that objective or goal. First of all, second of all, second of all, we can't divorce the Koran from its immediate audience. Right? It's true that the message of the Quran is universal. Right. And it's true that the information about the unseen is is universal, right. And even now, the city or that we were given, has become universal, it is universal, it's considered valid for all people, right?

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However, that doesn't mean that there aren't timely and local concerns about how to communicate that message.

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So think about the reaction if Allah subhanaw taala approached this group of Bedouin largely illiterate Arabs, with stories, examples and figures of people that they had never heard of before lands that they had never realized existed before in the case of North America. Right? Would this have been something that would have added to the quality of proof that was given to them? Or would it have been something that detracted from the force of the argument, that would have been something that detracted from right? They were already trying to insinuate the Prophet Muhammad SAW a sudden was crazy. He starts coming, talking about people in a land that's far away that no one's ever heard

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of all this other stuff, it likely would have been interpreted in that way as well. And so it would have been an unnecessary trial. And so a last final data, when he uses specific prophets and specific stories, he's using all things that are in their kind of familiar universe. Right? Even if they didn't have 100% information, or the whole story about some of these prophets, they were names that were recognized. Right.

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And it's significant that they actually shifted that period of the Koran that was revealed in Mecca.

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It has older stories, right? Not like your, your classic Abrahamic figures like less Moses less Jesus, right? It has I had, and the mood and Saudi, which are much more kind of quote unquote, Arab, you know, Arabian Peninsula prophets, right, that were very much in the imagination of, of the Arabs of Mecca. And then when they get to Medina, Medina has a much larger

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actually, it has a Jewish population, whereas Mecca does not. Right now you have this kind of other

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geography that needs to be addressed, which is the people who are attached to Judaism, and the Torah, and Moses and all these other sorts of prophets. And so you have an entire other geography to, to address. Right? So

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the answer is an expectation, right? Like we come to the Koran with with proper expectations, and will realize that it's exactly suited and tailored for its purpose, but not for the purpose that we might mistakenly think it should have. Write the Koran. It might have scientific miracles in it, but it's not a book of science. It might have historical facts in it, but it's not a book of history. It's primarily about communicating the realities of the unseen that we have to know for our salvation, and convincing us of those things and then the realities of Sharia, which is simply how Allah wants to be worshipped. And that is

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everything that you'll find within the Quran is within that scope and serves that purpose. And nothing is in the Quran that would detract from that

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so I will also honey that he talks about

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kind of

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levels, when it comes to people's knowledge about Allah is like if the purpose is, if the purpose is and the loftiest knowledge that there is the best knowledge there is. It's not, it's not Hadith, it's knowledge about Allah.

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Then

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the proportion or the amount that we know about Allah,

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it will result in different outcomes. Right? Like, just like if there's doctors, you know, there's some doctors that know more than other doctors, right? And so they're better doctors, they know more in general, right? And so on and so forth. Right? There's, there's, there's a ladder, or there's a scale.

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And so those who know the most about Allah

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have the most unshakable faith.

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We're talking about the prophets, we're talking about the martyrs, the Sydney theme, the shahada, Saudi, right, these people that keep on coming up over and over again,

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in the Koran, these are the people that

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the author compares them to, it's as if they can see something up close. Right, they can discern all the dimensions of it. And we're not talking about their ability to discern a law, right, but we're talking about, for example, if I'm close to this water bottle, like I have very, very clear vision of this thing. You know, I can look at the way that the light refracts through it, I can see exactly how much water is in the bottle, I can see that, oh, they have the Eco lid that reduces plastic and that it's Oh, it's this particular brand, like I have much more information, I see it up close. And so it's very, very intimate. This is the kind of knowledge that engenders this unshakable faith,

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right, this certain faith.

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And then the next level down is for honey says, like people who know enough about a lot to kind of exercise some probabilistic reasoning, right? It's like, faith in a law is beyond reasonable, reasonable doubt to them. They might not have the same certain unshakable faith in a law as the elect of the elect. But they know enough about a law to if they have doubts occasionally, that they can reason through them. Right? They can be like, Well, okay, but what about all of these things that have happened in my life? Or what about how the human body is composed? What about these kind of the miraculous nature of

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you know, animals and plants and the sun, the moon, etc, all the signs that a lot, they can kind of think their way out of it? Right? They're not, their faith isn't unassailable. Right? It's still, there might be a couple of doubts that come up time to time. But they know enough to be able to

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give betting where permissible, they're going to put their money on faith and a lot, right?

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When the author compares this to somebody who sees the same thing, but from far away, right, so we take our water bottle again, if I put the water bottle across the room, and I am nearsighted, so especially this is an apt example, that, okay, I might be able to recognize it's a water bottle. But I might not be able to tell how much exactly is in it. Or I might not be able to discern whether it's Aquafina or Dasani or some other sort of brand Poland spring or something. Right, I might not be able to tell, you know that it has the ICO cap, or whatever, but I can tell that it's a water bottle. And I know that it's a water bottle. And I believe that it's a water bottle, and it would be

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take a lot to convince me that it wasn't a water bottle.

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The next level down to the last level of faith that the author says it's like somebody who they can imagine the possibility.

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Right? It's, it's, it's less than probabilistic reasoning. This is a type of person who is assailed by doubts, right, like they are kind of fundamentally shaken time to time, but they realize that the existence of a lot, allows perfect management orchestration of the universe, and life after death, resurrection, eternal accountability, it's all possible. Right? But they're not quite, they don't know enough about a lost power of data, that they are able to have a consistent faith with it.

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And that's where everything comes back to, like, if we're if we're talking about how to, you know, people ask me all the time, the biggest complaint, my prayer, my faith, I go away, you know, with I'm not studying, I'm not reciting Quran or whatever my normal day to day life. It feels like I'm far away, right? I feel far away from a loss.

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And the most direct, responsible contributing factor has to do with your knowledge of a loss.

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And you're not just your knowledge in the theoretical sense, but your ability to keep that knowledge in front of your eyes at all times. Right? The more that you know, about Allah Spano, Tala, the more that your certainty will increase, the more that your faith will increase.

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And if you go through life, and we see this with our, with our children like, or maybe not our children, but children in Muslim children in America in general, right. You have a vague sense of who a lot is, you have a vague sense that a lot exists. You have these pressures from your

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Parents, you know, your parents want you to be a good Muslim, and they want you to pray and they want you to, you know, allow these sorts of things.

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But as far as specific information about Allahu Allah is they don't really have a whole lot.

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Right?

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Why isn't it possible that a lot could become incarnate on Earth? Like the Christians or the Hindus say? Why is that? Impossible? What a What about a law makes that impossible? Right?

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Why did the law send messengers? Why? Why? What about a law made it necessary to send revelation to us in the first place? Right, everything comes back to information about Allah. Allah can't become incarnate because he is free from need, right? And to come become incarnate with him would imply a need. Right? Or to be incarnate within a body that has to eat food, drink water, use the bathroom, right? That's need. Right. And that violates fundamentally who a lot is.

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You know, too.

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So everything, it traces back to knowledge about Allah. If you understand who Allah is, then these sorts of things like they seem very silly, right? Or the question like that always comes up.

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If a law, what is it, kind of law create a rock that's heavier, that he can lift? Right, and he starts out like God, gotcha. You know, atheists questions, you know, for the person, you know, these issues really do cause a lot of confusion to Christians, for example, because Christians don't have a lot of specific information about who a lot is. Right? And their beliefs about what a lot can do, even lead them into further confusion, because then it's like, oh, according to them, a lot can become incarnate. And it's not a contradiction of who he fundamentally is, and he can be killed somehow. Right? And so now, it's like, how do you justify? Or how do you respond to this sort of

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doubt, and there's not a lot there.

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But with in our faith, we have a lot of information about who exactly a lot is, we have the 99 names, and Allah has more than 99 names, we have books and books and books written about Allah subhanaw taala.

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And all of that information goes to strengthening that faith. Right? So usually, usually, any sin can be traced back to a problem with knowledge about Allah.

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Right? Let's say that somebody smokes cigarettes, okay? Or they don't know, they buy alcohol or something like that.

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Their sin is a consequence of not knowing who a lot is.

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And again, not saying that theoretical knowledge because you tell them the last seizure, like okay, yeah, he knows up here, yeah, last season. But is he actually like living according to that knowledge? Does he demonstrate that knowledge within his actions? No. So can you say he really knows it? He doesn't really know it. Right? He kind of exactly what the author says he can he imagines it. Right? He imagines that Allah sees everything. But he doesn't know that Allah sees everything. The second that he knows that a law sees everything is the second where he's not able to bring himself to do that sin.

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Right.

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And he compares this some, this level of faith, this barely hanging on this kind of like, residual faith, right?

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With kind of like not just having the water bottle far away across the room, but also now having like a curtain in front of it, the wind blows, and you might get kind of like a little bit of a vision or something you say is that a water bottle, but you're not really ever sure. And you're certainly not sure enough to act on it or to if you're thirsty, to walk across the room and take a drink.

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So all of this gets back to something that Robert has, he is trying to drill into our heads over and over and over again, that the intellect is created within us.

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So that we can use it to contemplate the science and to know Allah as much as possible.

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So there's ways of knowing a lot directly, and there's ways of knowing him indirectly. So the ways of knowing him indirectly correspond to what he just said, kind of that fitrah, the kind of you're looking at the creation, you can tell okay, this had to come from somewhere. It's too complicated. You know, lots of scientists, lots of mathematicians, when they get into the nitty gritty of the probabilities and the numbers and the timeframe, and when everything happened, it's like, okay, something else has to be behind it. They don't know what maybe, maybe they don't know what this is something has to be behind. This has to be more than just random chance. It has to be more than

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just, you know, mutation, for example.

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But it's still indirect.

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That is a gift that Allah placed within us.

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But then, when it comes to the specifics, that the specifics, we have to rely upon revelation. So it's kind of the innate thing that a law created within us is enough to bring us to the door of faith. Right and that's where the core

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grant is the intervention. Right? So the intellect, that's the default disposition, that's to get you to, to be to whet your appetite, say there has to be something, it's kind of to get you searching. Right. And if you start searching, then you're going to find it, a lot is going to bring it along. And then to give you revelation, you meet the revelation, and the revelation appeals to your intellect, and furthers it and says, Consider this, consider this, consider this, this is really the meaning behind it. Right, the cycles of night and day that we talked about in the last clip, but the cycles of growth and decay, right that Allah uses as an analogy for the resurrection,

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you know, and so on and so forth. The revelation is to tell us, this is really what it means this is really what's behind it.

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And so it's all connected. So the, the product of knowing Allah is excellence in obeying Allah, and restraints from disobeying Allah. And every example, as we just said, of disobeying Allah can be traced back to knowledge about Allah, not the fake knowledge, but actual, actual knowledge.

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The next chapter, so honey, he says, he talks about the necessity of Revelation. Right. And so this is building on the theme that he just introduced feet divided knowledge into an innate knowledge and a learned knowledge, the innate knowledge is kind of our disposition that brings us to the door of faith. And that learned knowledge is our relationship with Revelation throughout our lives. He says, now it's like, okay, how do you prove to somebody that this thing requires revelation, because there's many people these days that think that it doesn't, right, that it's enough to be a good person to kind of just, you know, vaguely believe in some good things, justice, love truth. And to

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be nice to people hold the door open for somebody, right. And this is kind of enough to be a good person.

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But we wouldn't accept that in a relationship with a human being much less a relationship with our Creator, right? There's a concept that's come up in the last decade or so like, the concept of a love language. Right?

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A spouse spouse A is feels like they're expending all of this energy to prove their love to spouse B. Right? And spouse B feels unloved.

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Right? It happens all the time.

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Why?

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Because spouse A is expressing love in a language that spouse a understands. And not necessarily in a way that spouse B understand spouse B wants to be loved in a totally different way. Yeah, yeah. Right. That's like that thing, like calling the wife to see if there's anything she needs from the store. Right? Or messaging to tell her you'll be late. Guilty. Right? gets me in trouble all the time. Right? Because I don't even think about it to me, that's not if like, my wife texted me, it's like, I'm gonna be late. I mean, I wouldn't register that as like a demonstration of love or a symbol that she's thinking about me and be like, it's like, very kind of pedestrian. Okay. You know,

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I probably wasn't even looking at the time, in the first place. But on the other side, no, that's how she wants to be loved. She wants to feel like I'm thinking of her. When I leave work, and I get into the car, you know, I leave the store. And they're like, Oh, I wonder if you know, the love of my life forgot, like wondering anything, you know, she wants you to send a little message with a couple of hearts or something like that. Right? And that is just means the world to her. That means that wow, this man of mine, he's constantly thinking about me, he's attached to me, right? It's all about what it means. Right? So we have a generation and a society that thinks that it's enough to

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just kind of vaguely believe in some decent principles and to hold the door open and to smile and to be kind, right? And we assume that that is

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enough, right? Without having asked or sought to understand how our creator wants us to worship him, or how he wants us to be in this world. Sure, all that stuff is there. But is that like, sufficient? You know, that's like, if this is like the equivalent of saying like, well, I don't beat my wife. Oh, great. Good. Well, nobody should, right. Yeah, everybody should smile. Everybody should you know, like, hold the door open. Everybody should believe in honesty, and things like that. That's just baseline respect. But is that actually expressing your love? No. Like, I can't tell my wife I express that I show you my love every day by not beating you. But give me in trouble real quick.

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Right? That same comes with Allah we hold double standards and the double standards is what exposes us as human beings because we wouldn't we wouldn't like to be treated the way that we treat a law.

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And society would not like to be treated the way that society treats a law, right? Anybody who's really in love

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Like in the courtship stage before you're actually married, right? What's that? That's like a huge complaint. Also women, what happened to this guy? In the courtship stage, it was all poetry and love songs. And, you know, all this, he was singing me Bollywood tunes. And now marriage kids, it's like, where's my breakfast? Right? Where's the romance? Where to go? Right? Because when you're in the courtship stage, you are all of your existence, you're tuned in to trying to ascertain what love looks like to that person. Right? That's what it is. That's the risk. Right? Which I think is also an odd word, right? Yeah. So it's the same in Arabic, right? It's like burning love, right? Like,

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all of your like, think power, the talents you didn't know you had, all of a sudden are coming out just to impress this girl.

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Because you want to, you know, gain her love when her love when her heart you want to, and that requires loving her in the way that she wants to be loved.

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If she doesn't like rap music, you're not going to go, you know, freestyle rap song for, you know, you're gonna if she's into, you know, you might even like, totally get into something that you had no interest in before happens every day. People learn languages, right? Like people move across the world, all for love. Right?

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But where are we when it comes to our love for Allah? You know, do we have the same sort of thing? are we burning with the same? Are we the lover that? Are we cording Allah, we're trying to understand Allah, how do you want to be worshipped? How do you want to be loved? How do you want me to express it to you? Like, oh, I hold the door open? I'm a nice person. He shouldn't judge me.

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Yeah, we do. 100% Yeah, nothing that we would accept nothing that we would accept in in the dunya from human beings. But we expect a lot to accept it from us. And Allah, on top of all of this is so merciful.

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But yet we still we wallow in our ingratitude.

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So the specifics, knowing that, you know, catching that bug, wanting to wanting to know, what Allah wants from us, this is why also my reaction to certain people, and I've had certain people come up to me and be like, you know, your mommy should give a football on how the women should dress. You know, or so this group of people is not doing the right thing, or, you know, and my response is always, what's the bigger problem, that they're not in compliance, or that they don't care enough to know?

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Right? The fact that they don't care enough to know as a way that your problem, if you can get someone to care enough to know, it solves everything, it's just a matter of time.

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And if you inform the person that they're not in compliance, and they don't care to know, then you're just talking to a wall. So motivation over information. But once you have the motivation, you need the information, right? Because there is that side where Allah does want to be loved and worshipped in this particular way. You know, and this, even the Companions sometimes, you know, they, sometimes they tested the limits, and they fell off, like one way or the other. So there was a companion that

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sat out in the hot sun

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all day, and he intended to this was an act of worship for a longer prophesy assumption. No, no, that's not how Allah wants to be worshipped. Right, there was the one companion, I think it was

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Abdullah Ivanovna. And I think, who was going to fast he fasted every day. And he stayed up every night to pray.

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And then word got back to the prophesy said on that he had the tone, that's not the way that Allah wants to be worshipped. So even the Companions, they, you know, sometimes they push them this way, push them that way. They had the benefit of the province like Saddam to be able to bring them back. Now we have the texts, we have the revelation to be able to bring us back and to tell us that these are the specifics, okay? If you're really want to prove your love, you really want to, you know, when the heart

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so to speak, right? These are the things like the use of the qualities that Allah has, right? So if you're going to be into a law, you have to be into this.

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uniqueness, unity, right, oneness, these sorts of things, perfection. We can't have any delusions that a law somehow is in need of us or our love or our worship, right.

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And then what a lot does has activity, you know, a lot doesn't lie a lot isn't hasty. A lot isn't harsh, right? These sorts of things.

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And then the obedience aspect, okay, what does obedience look like?

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When and how much? Right? How do we know how many prayers a day to do?

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Another example of the companions going too far some of the companions that wanted to just dedicate all of their time to worship and the Prophet

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sleeves on how to bring them back. So no, you have to go out and make a living, you have to go work. And you have this life and you have your responsibilities here. And it is all worship, if you intended. Right, like so trying to correct these sort of misconceptions where they think the worship is just here in the messy worships in the store worships in the clinic, right? If you have the intention, and you can you comply, you comply to what Allah Allah run from you.

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So all of these things require require specific knowledge. They're not enough to just be left alone, no matter how smart we think we are, we can't arrive to them alone. Right? Not through dreams, not through thinking it out not through reasoning, et cetera, et cetera.

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And the key and this is the last point that I guess we'll leave off with today is that.

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Also Hana, he says at the end of this chapter, that

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the revelation, the act of Revelation is a transfer of responsibility. And he brings up the idea where

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a law said, and we just covered this, I think, the other Yeah, last week, or so tell us about where Allah says that he will never punish a people unless they've been sent a messenger.

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Right? Which, if you like we had mentioned in the football.

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Allah created us with reason.

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And he created the universe with cause and effect discernable laws, right.

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And the reason is meant to

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gather from the structure and complexity of everything that there is a Creator that I'm created, and etc, and all this stuff. So all that everything that Rob was saying he said is true. And despite that a law is so merciful, that he won't hold us accountable. If we haven't gotten that specific information

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he could have if he wants it, it would have been fair, it totally would have been fair, right? The use some strong language in the last clip about how people who they're basically living off of the off of the fat, like their entire lives are benefiting, like from this ease and all of this miraculous creation that Allah made for us. So fine tune to our needs.

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There can be a person that can live their lives, you know, completely selfishly benefiting from it, not getting the hint, not reading the sign.

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And that person would probably, like, deserve punishment. But despite that Allah is not going to punish them. He said that no, still, despite that, I'm not going to punish anybody. Unless, unless they've already been sent a messenger to give them that specific level of information. What exactly does worship look like? Who exactly is Allah?

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What exactly does he expect of me?

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And that's more merciful than human beings would be we excited about you guys, but I fail to read between the lines a lot when it comes to you know, the hemisphere, right? Couldn't you tell? I was trying to say this, I'm sorry. No, I didn't. I totally failed to get the message. Sometimes I need to spell it out for me sometimes I'm thick. Right? And Allah had the opportunity to be that way with us and he wasn't he said, No, I'm not going to hold you account to account unless I actually spell it out for you letter by letter by letter and then you reject it.

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So that's a good stopping point. Does anybody have any questions? Thoughts?

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doubts.

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But I was by no.

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Che family.

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See, we've got people in the masjid now. You got to come back.

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This is where it's at. Next time we're going to bring Chai

00:43:51--> 00:43:52

That's right.

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Okay, thank you very much everybody for attending. Zack Mackay said I'm like Masilela