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Saramonic mark, we're gonna get
some data from Elohim hamdu
00:00:09 -->
00:00:14
Lillahi Rabbil Alameen Allahumma
Salli wa Sallim wa Barik, ala
00:00:14 -->
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Naboo, roofie, Rama? I mean, so
you didn't? Have you been a karate
00:00:18 -->
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I mean a call it a little
imagining what's your feelings and
00:00:21 -->
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you mean, what say the quality or
the Mullah Mohammed Abdullah,
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00:00:30
while earlier I was having on
Viola about. So thank you, sister
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00:00:31
Aaron for
00:00:33 -->
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introducing and being with us on
the
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broadcast, I guess we'll call it
00:00:39 -->
00:00:44
tonight. And as was mentioned,
this is the fifth class, we intend
00:00:44 -->
00:00:49
to go until the week right before
Ramadan. So think eight total. And
00:00:49 -->
00:00:53
we'll see what happens after that.
And also, as was mentioned so far,
00:00:53 -->
00:00:56
when we're talking about bridging
the divide between
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00:01:01
religiosity of religion and
spirituality, which has kind of
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00:01:06
been one of the themes we've been
talking about. So far, we did
00:01:06 -->
00:01:10
speak about things that were
traditionally studied in the
00:01:10 -->
00:01:18
subject of theology, or Qlm, or
theta, or sue the dean. And these
00:01:18 -->
00:01:24
also will, are these foundational
aspects of what we're studying are
00:01:24 -->
00:01:24
essential.
00:01:25 -->
00:01:29
The automat, they have a Makuta,
they have a kind of a PC saying.
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If you don't
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00:01:40
preserve the insole, then you will
be deprived of those who MondayA
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will sue him and muscle. So
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00:01:49
the muscle of something is that
which, if it were not there, then
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nothing else would be present
either. So the foundation
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so these foundations are extremely
important. And the foundation
00:02:00 -->
00:02:04
here, what we're talking about is
the foundation of our shared
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00:02:06
objective reality.
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00:02:12
There is no other reality. There
is no sort of subjective, post
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00:02:14
truth sort of world,
00:02:15 -->
00:02:20
even though our culture is kind of
heading in that direction. But I
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00:02:23
think as committed Muslims, and as
believers,
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00:02:28
we believe that the reality is the
one that Allah put there. And that
00:02:28 -->
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has not changed since he created
it. Allah informs us in the Quran,
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that he created the heavens and
the earth and everything between
00:02:36 -->
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in six days, six days, not like
our days, but
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days nonetheless. And then there
were two days created. And then we
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00:02:49
did not appear to us as human
beings until after those first two
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days, when the heavens and earth
and even other creatures were
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00:02:55
created, and the angels were
before us and the jinn.
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And it's that foundational, that
primordial reality, that there's a
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00:03:06
piece of that inside each and
every one of us. And some have
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00:03:12
stated that our seeking of God is
nothing more than becoming
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00:03:19
reacquainted with that innermost
being of ours. to reacquaint
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ourselves with the day of less
than or equal. The day when Allah
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said to us collectively, after all
the souls were gathered in the
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lines of Adam, our father, Ali
Salam, and Allah said to us, allow
00:03:31 -->
00:03:34
us to grow up become called
rubella Shahina. Then we said,
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Indeed, you are Lord. And we have
borne witness to that. So there is
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a part of us that still bears
witness to that every single human
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being.
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00:03:49
But they say, the cosafa of the
machete, yeah. The, the opaque
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nature and the heavy nature of
these bodies that we occupy can
00:03:54 -->
00:03:59
sometimes prove to be a barrier,
to become acquainted with that
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uttermost reality. So
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part of our life then here is
contending with these particular
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circumstances that Allah has put
us in. And it is a proving ground.
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It is a testing ground, it is
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00:04:19
Dorabella It is a place of trial
and tribulation. And it's Darfur
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00:04:23
net. And it's a place that's
temporary, it's a femoral, it's
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not going to be there forever.
It's kind of like, you know,
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00:04:33
compared to the F era, it's just,
you know, temporary holding area,
00:04:34 -->
00:04:38
you know, before we go into what
the Quran describes as the actual
00:04:38 -->
00:04:41
the real hideaway and the real
life. So
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our journey then in this life is
to just to
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00:04:53
reach that point, which you all
will reach when we die, and then
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all of those things that we saw as
figurative and that we
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00:04:59
believed in
00:05:00 -->
00:05:04
abstract ways, or at least
allegorical ways, there'll be no
00:05:04 -->
00:05:08
more allegory, there'll be no more
figurative. There'll be no more
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00:05:13
metaphors everything will be as
real as real can get. And that
00:05:13 -->
00:05:16
will happen when we pronounce our
last breaths. But Allah subhanaw
00:05:16 -->
00:05:20
taala had his infinite mercy and
His wisdom has equipped us with
00:05:20 -->
00:05:25
faculties, each human being that
allow us and help us to see that
00:05:25 -->
00:05:28
reality before we actually get to
it, or at least to affirm that
00:05:28 -->
00:05:32
reality before we actually come
upon it. And that's why he has
00:05:33 -->
00:05:36
sent messengers and he has sent
prophets and he has revealed His
00:05:36 -->
00:05:40
Word to us, and in His revealed
Word, namely the Quran, all of
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00:05:44
these things are explained to us
in enough of a way for us to
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00:05:45
affirm them.
00:05:46 -->
00:05:51
And to believe in them, maybe not
to completely have a heart attack,
00:05:52 -->
00:05:56
as mentioned, now have a complete
encompassing knowledge of it. And
00:05:56 -->
00:05:58
this has also to remind us of our
humility and of our nature before
00:05:58 -->
00:06:02
God only Allah Spano. Tata has
complete encompassing knowledge of
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00:06:07
everything. And well met with
Tito, Manila and me, Illa Allah,
00:06:07 -->
00:06:10
and that which we have been given
of knowledge, since the drop, it's
00:06:10 -->
00:06:14
not much compared to the things
that can be known. So what we know
00:06:14 -->
00:06:17
and what actually can be known,
there's no comparison between the
00:06:17 -->
00:06:18
two things.
00:06:19 -->
00:06:25
But the the honor of the human
being shot off an incense is in.
00:06:29 -->
00:06:33
And knowing more in knowing to
begin with, and in knowing what's
00:06:33 -->
00:06:37
true, and affirming what's true
and rejecting, which is not. So,
00:06:38 -->
00:06:40
as we had mentioned before,
00:06:42 -->
00:06:49
we are going to also be looking at
some of the, what I call the HECM,
00:06:49 -->
00:06:51
not what I call the Hycon. But
some of the HECM that
00:06:52 -->
00:06:55
specifically, and all of them all,
you know,
00:06:56 -->
00:07:03
264 of them have a kind of applied
a theology aspect to them applied
00:07:03 -->
00:07:05
our feeder, but we're going to
look at it in a systematic way.
00:07:07 -->
00:07:10
So that we look at several of them
at a time and then kind of look at
00:07:10 -->
00:07:12
the running themes. Through them,
we won't go through all of them,
00:07:12 -->
00:07:15
but we'll get inshallah through
enough of them that we can kind of
00:07:15 -->
00:07:18
discern some of these themes. So I
haven't actually approached it
00:07:18 -->
00:07:21
this way before. And I've taught
it I have taught previously just
00:07:21 -->
00:07:26
like one through 264. But to take
a more cinematic approach, and
00:07:26 -->
00:07:30
perhaps there'll be other benefits
we can get out of that. But before
00:07:30 -->
00:07:32
I get to that, I remember the last
thing I think I mentioned last
00:07:32 -->
00:07:36
session, that we talked about the
primal obligation of knowing Allah
00:07:36 -->
00:07:40
subhanaw taala. And knowing him in
a sense, as as much can be known
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00:07:41
about him,
00:07:42 -->
00:07:46
despite our limitations, and and
chief amongst those things that we
00:07:46 -->
00:07:50
need to know is that he exists,
and that his existence is quite
00:07:50 -->
00:07:53
unlike our existence. It's not
contingent, it's not dependent
00:07:53 -->
00:07:57
upon anything. It's everlasting,
it's always been there, it always
00:07:57 -->
00:07:58
will be there, so forth.
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And so, because of the
incomprehensibility of the divine
00:08:05 -->
00:08:10
essence, Allah subhanaw taala then
reveals Himself to us in ways in
00:08:10 -->
00:08:15
different ways. So if the essence
can not be known, then we can see
00:08:15 -->
00:08:21
things that indicate the existence
of the essence. And some say that
00:08:21 -->
00:08:26
existence itself is proof enough
of the divine essence. So our very
00:08:26 -->
00:08:31
existence is means that there has
to be a divine existence, and that
00:08:31 -->
00:08:34
those two existences are actually
one in the same. Because if it
00:08:34 -->
00:08:38
were not for divine existence,
there'd be no existence at all. So
00:08:38 -->
00:08:42
if not for the divine being, there
would be no being to begin with,
00:08:42 -->
00:08:47
you know, being with a capital B.
So our whole enterprise here, not
00:08:47 -->
00:08:50
just our individual existences,
our beings, but the whole idea of
00:08:50 -->
00:08:54
being right as a category with a
capital D would not be there
00:08:54 -->
00:08:58
without the being of God. And
that's why some of them, they
00:08:58 -->
00:09:01
said, they're actually one of the
same that God's essence and his
00:09:01 -->
00:09:03
existence are one of the same,
because with a capital B, the
00:09:03 -->
00:09:07
being of God, there's no other
being really worth mentioning,
00:09:07 -->
00:09:11
because all of the other beings
are subsumed and understood, via
00:09:11 -->
00:09:15
the true being, or the visual
Hawk, as some of them call it,
00:09:16 -->
00:09:19
the true being of God of the last
battle God, but how do we know
00:09:19 -->
00:09:23
him? Then? How can we comprehend
Him? How can we think about him?
00:09:23 -->
00:09:28
How can we seek Him? How can we
invoke Him? So one of the
00:09:28 -->
00:09:30
wonderful things that we've been
given as human beings, we've been
00:09:30 -->
00:09:36
given this great gift of language,
and that we use symbols that both
00:09:36 -->
00:09:40
have a printed form, and also have
a phonetic form that we can
00:09:40 -->
00:09:45
pronounce them. And these symbols
when put together letters, form
00:09:45 -->
00:09:48
words, and the words form
sentences and then they give
00:09:48 -->
00:09:54
meaning. So, as the ancients said,
in defining the human being and
00:09:54 -->
00:09:58
Haiwan unknotted, or the rational
animal, the Arab said Haiwan
00:09:58 -->
00:09:59
NATEF, which means and not means
00:10:00 -->
00:10:05
To pronounce, so they went a bit
beyond the Greeks and said, It is
00:10:05 -->
00:10:06
the animal that notch is.
00:10:10 -->
00:10:13
So, articulate means to share
thoughts
00:10:22 -->
00:10:26
so, when we share our thoughts,
that is indication that we are
00:10:30 -->
00:10:31
human beings, and
00:10:33 -->
00:10:36
the ability to share from thoughts
from one to the next is an aspect
00:10:36 -->
00:10:40
of that language but also an
aspect of that language is that we
00:10:41 -->
00:10:43
are able to invoke the name of
Allah subhanaw taala.
00:10:45 -->
00:10:48
When Gibreel Allah He said, I'm
going to the province or Salam.
00:10:49 -->
00:10:49
And he said it
00:10:50 -->
00:10:51
right the first
00:10:54 -->
00:10:58
encounter, as it were with
Archangels you read the Quran, and
00:10:58 -->
00:11:02
the Prophet SAW said Solarstone
said mana be caught it. I am not
00:11:02 -->
00:11:07
someone who reads or recites or
has or as well read, or can
00:11:07 -->
00:11:10
articulate in that way based upon
reading the thoughts of others.
00:11:11 -->
00:11:15
And then he said, If drop this
mirror of bigger a lady Hello.
00:11:16 -->
00:11:19
So we said show to actually show
them well, how do you go about
00:11:19 -->
00:11:24
doing that? What is the first step
is this small, bigger, it could be
00:11:24 -->
00:11:28
smaller or bigger, so read or
recite, by the name invoking the
00:11:28 -->
00:11:33
name of your Lord o'clock this
middle Becca Levy Holika.
00:11:34 -->
00:11:38
The one that he has created you.
So invoking the name of Allah
00:11:38 -->
00:11:43
subhanaw taala, then, is one of
the chief principal ways by which
00:11:43 -->
00:11:43
we can
00:11:46 -->
00:11:51
become better acquainted with this
ultimate reality. And so we find
00:11:51 -->
00:11:56
that lots of our Ibadah lots of
our our acts of worship usually
00:11:57 -->
00:12:02
include two components, we're
usually saying something or we're
00:12:02 -->
00:12:02
moving with the body.
00:12:03 -->
00:12:06
So in the prayer, for example, the
the heart of hearts are the
00:12:06 -->
00:12:11
movements of the prayer coincide
with things that we say. So the
00:12:11 -->
00:12:15
tech community haram, as we said,
before you put your hands up and
00:12:15 -->
00:12:19
it's like everything that is not
from important that is not Allah,
00:12:19 -->
00:12:23
you throw behind you, the symbolic
throne of the hands up to Kabira
00:12:23 -->
00:12:26
to the Haram and you say, Allahu
Akbar, and that same meaning is
00:12:26 -->
00:12:30
conveyed in the words Allahu
Akbar. Right? Allah is the
00:12:30 -->
00:12:31
Greatest.
00:12:32 -->
00:12:36
And some said this is an actual
superlative, or it is a figurative
00:12:36 -->
00:12:40
superlative. Because to be greater
than something else means that
00:12:40 -->
00:12:43
other thing has greatness. But
there's nothing that has
00:12:43 -->
00:12:45
greatness, like the greatness of
Allah's battle data. So they said
00:12:45 -->
00:12:49
it's a figurative, superlative. So
Allah is Great without comparison.
00:12:51 -->
00:12:56
But in the general sense, we see
that nothing can compare, nothing
00:12:56 -->
00:12:57
can be even
00:12:58 -->
00:13:02
have a whiff of variability except
maybe we use the same words as
00:13:02 -->
00:13:06
Cuba. Right? Right. There's can be
or there's big or there's great,
00:13:06 -->
00:13:11
but nothing is about, like a lost
battle that Allahu Akbar. So the
00:13:11 -->
00:13:16
Divine Names then and the divine
attributes give us an
00:13:16 -->
00:13:20
understanding, and the utmost
understanding, actually, because
00:13:20 -->
00:13:23
there's no understanding of that,
because we can't comprehend the
00:13:23 -->
00:13:27
essence so it gives us an utmost
understanding of Allah subhanaw
00:13:27 -->
00:13:27
taala
00:13:29 -->
00:13:32
so they said there's different
types of divine names before we
00:13:32 -->
00:13:33
get into the HECM.
00:13:34 -->
00:13:35
Some of them
00:13:36 -->
00:13:41
actually two are indicative of the
divine essence. In other words,
00:13:43 -->
00:13:50
there is nothing that these two
names invoke except the whole
00:13:52 -->
00:13:55
understanding of Allah subhanaw
taala so not a specific attribute
00:13:55 -->
00:13:58
of God or not a specific name of
Allah subhanaw taala but what you
00:13:58 -->
00:14:03
can call a proper name that is
Shammi right comprehensive of all
00:14:03 -->
00:14:07
that we understand about Allah
Spano Tata, and as the Quran says,
00:14:07 -->
00:14:10
sort of, right I think, what are
the lower the ramen for innovator
00:14:10 -->
00:14:11
do for that Will Smith and
00:14:12 -->
00:14:17
whether they're Allah or whether
ramen so call upon Allah, or call
00:14:17 -->
00:14:20
upon a rock band? The true proper
names of Allah subhanaw taala
00:14:22 -->
00:14:27
for him at no further smell, Al
Hasina whichever which you you
00:14:27 -->
00:14:32
invoke. He has the most beautiful
names. So Allah and
00:14:33 -->
00:14:40
ramen are the Neff sia names or
NFC attributes they indicate the
00:14:40 -->
00:14:42
divine essence. So
00:14:44 -->
00:14:49
we also say Allah, when we want to
refer to Allah subhanaw taala in
00:14:49 -->
00:14:52
in the most comprehensive way.
Some have said that Allah is
00:14:52 -->
00:14:55
smaller than other that the
greatest thing of Allah is in fact
00:14:55 -->
00:14:57
Allah has been stated.
00:14:59 -->
00:14:59
We say it in
00:15:00 -->
00:15:05
shahada, La ilaha illAllah. So the
negation and an affirmation, La
00:15:05 -->
00:15:09
ilaha illa Allah and we also
invoke our ramen.
00:15:10 -->
00:15:15
Usually when we say the Bismillah
Bismillah R Rahman r Rahim. So,
00:15:16 -->
00:15:20
these two names specifically then
are indicative of the divine
00:15:21 -->
00:15:26
essence. And they in of themselves
especially loves of gelila. So,
00:15:26 -->
00:15:28
when we say one word before to the
name of God, we say loves
00:15:28 -->
00:15:33
Angelina. So, the indicated name
of magnificence
00:15:34 -->
00:15:38
can be used itself as a vicar in
itself or as a way of remembering
00:15:38 -->
00:15:41
Allah subhanaw taala. And Allah
may have used the verse in the
00:15:41 -->
00:15:45
Quran, who could be less than
Madonna Humphrey holding Emile Abu
00:15:45 -->
00:15:50
say Allah then leave them in their
frivolous play. So even just to
00:15:50 -->
00:15:53
say Allah, and the Hadith of the
Prophet SAW Selim, they will not
00:15:53 -->
00:15:57
come. The I will not come upon
people except there will be people
00:15:57 -->
00:16:01
saying Allah Allah, that they will
still be on invoking the name of
00:16:02 -->
00:16:07
Allah Spano, Tata and Raman also,
the Arabs did not know the name of
00:16:07 -->
00:16:09
Rahman before the Prophet SAW, I
said.
00:16:11 -->
00:16:14
That's why they thought Rahman was
a person. And they thought it was
00:16:14 -->
00:16:17
someone that the Prophet SAW Selim
would be going to and visiting in
00:16:17 -->
00:16:20
the mountains and he would be the
one who would be in their
00:16:20 -->
00:16:23
imagination, telling them all
these things.
00:16:25 -->
00:16:30
So that's one type of of divine
name, the divine name of essence,
00:16:30 -->
00:16:30
let's call it
00:16:32 -->
00:16:34
then there are in names that are
indicative of
00:16:36 -->
00:16:42
the divine 10 Z, or su or
00:16:43 -->
00:16:46
era approachability is what I call
it English.
00:16:47 -->
00:16:52
So it's more like stating what
Allah is not but in stating what
00:16:52 -->
00:16:56
Allah is not you're stating when
he actually is within this name.
00:16:57 -->
00:17:01
So, these names are these
attributes, then they have a
00:17:01 -->
00:17:05
counterpart that is completely the
opposite, which Allah is not. So
00:17:05 -->
00:17:09
sometimes these are called slight
via called sometimes called
00:17:09 -->
00:17:14
negative attributes or sometimes
called synthetic 10 z. Then z
00:17:14 -->
00:17:17
means is approachability, Allah is
beyond reproach
00:17:19 -->
00:17:23
or sometimes called the fat to the
sea Holy Names, when the talk of
00:17:23 -->
00:17:26
these and talk of these in Arabic
language also needs to be
00:17:26 -->
00:17:26
approachable.
00:17:28 -->
00:17:32
Much in the same way we call the
Haram in Mecca would have met any
00:17:32 -->
00:17:36
enviable right because haram comes
from haram which means something
00:17:36 -->
00:17:40
that is enviable, should not be
its sacred it should not be
00:17:40 -->
00:17:43
violated based in luck this right
in
00:17:52 -->
00:17:55
so these names that are beyond
reproach of Allah Spano Tata like
00:17:56 -->
00:17:56
unweit
00:17:58 -->
00:18:03
right or Allahabad? Allahabad
means he's one so he's not two
00:18:03 -->
00:18:05
he's not three he's not for any
00:18:07 -->
00:18:11
any means the one who is
completely self sufficient and not
00:18:11 -->
00:18:15
in need of anything so he's not an
40 year right we are
00:18:17 -->
00:18:19
alone when you add to alcohol
00:18:21 -->
00:18:26
it's completely without need of
anything and everyone else is for
00:18:26 -->
00:18:29
theory and if our theory if we
were off Mattila
00:18:31 -->
00:18:36
T Urmila, Yahoo, whatever. So,
everything else then is in need
00:18:36 -->
00:18:38
completely of Allah subhanaw taala
00:18:42 -->
00:18:44
then there are names that are
meaningful
00:18:45 -->
00:18:49
or positive attributes that have a
meaning of themselves without
00:18:49 -->
00:18:52
understanding a negation of
something else. So, these would be
00:18:52 -->
00:18:55
most of the Divine Names likely
you could put in this category
00:18:56 -->
00:19:02
like a lolly and Kadir, Elaine
will Quadra well Maurice irata
00:19:03 -->
00:19:04
Alhaj Alka you
00:19:06 -->
00:19:11
all of these names then indicate
right and these names are actually
00:19:11 -->
00:19:17
can be invoked as well. Alcohol
right the one who who compels are
00:19:17 -->
00:19:21
overwhelmed and and Octavia and
Malta team then looked at the one
00:19:21 -->
00:19:22
who is
00:19:23 -->
00:19:26
supreme in their ability to do
things and on top of the one who
00:19:26 -->
00:19:31
can avenge so all of these names
are indicative of other meaningful
00:19:31 -->
00:19:34
of positive or positive and some
of these names
00:19:35 -->
00:19:39
are Jim Edie and some are Jannetty
some are
00:19:40 -->
00:19:44
beautiful names and they invoke
feelings of ease and gentleness
00:19:44 -->
00:19:49
and mercy within us and some are
Jalali which are are inspiring and
00:19:49 -->
00:19:52
magnificent like the ones I just
mentioned, like an octagon or the
00:19:52 -->
00:19:59
Malta team, and some are of ease
like Latif Rockman. And will dude
00:20:00 -->
00:20:01
mean.
00:20:02 -->
00:20:07
So these names are called the or
attributes are the positive names
00:20:07 -->
00:20:10
that have positive attributes that
also help us to understand the
00:20:10 -->
00:20:15
last panel data. And with each one
of these names,
00:20:16 -->
00:20:19
they are we use words to describe
them. And they are mentioned in
00:20:19 -->
00:20:23
the hadith of imperata, the 99
names and Buhari, but they're not
00:20:23 -->
00:20:27
limited to that. Some have counted
over 150. And some say
00:20:28 -->
00:20:30
not some, but the mainstream
00:20:32 -->
00:20:35
approach is that there are names
that allow someone to reveal to us
00:20:35 -->
00:20:38
and some that he did not reveal to
us. So there are some that he kept
00:20:38 -->
00:20:41
within his sacred
00:20:42 -->
00:20:46
and secret knowledge and others
that he has revealed to us. And
00:20:46 -->
00:20:50
the 99 names mentioned in the
hadith of Bokhari are all names of
00:20:50 -->
00:20:54
Allah subhanaw taala. But there
can often be additional ones to
00:20:54 -->
00:20:57
that, and whether we can call upon
those other names that are not
00:20:57 -->
00:21:01
specifically mentioned in a 99
names. That's a matter of some
00:21:01 -->
00:21:06
difference amongst the automat,
like, in men and Handan. Alone,
00:21:07 -->
00:21:11
not equal, right not mentioned
specifically in that hadith, but
00:21:11 -->
00:21:15
the meaning is conveyed in the
Quran. So men and men, right, the
00:21:15 -->
00:21:16
one who
00:21:17 -->
00:21:20
does beautiful things for you,
such as that you should be
00:21:20 -->
00:21:21
grateful, and men.
00:21:23 -->
00:21:27
So those are also Names of Allah
subhanaw taala. And they indicate
00:21:27 -->
00:21:31
these, either meanings of, of
majesty are meanings of beauty.
00:21:32 -->
00:21:36
And in each one of them, there's a
specific to unlock, right, there's
00:21:36 -->
00:21:42
a specific connection to the human
condition that will reveal parts
00:21:42 -->
00:21:45
of reality to you. So there is a
type of, as they say, tell when,
00:21:46 -->
00:21:48
right, there's a coloring of the
soul that comes about when you
00:21:48 -->
00:21:51
think about these different names,
or you invoke these different
00:21:51 -->
00:21:51
names.
00:21:52 -->
00:21:57
And that's why some of the
machetes that we've come across,
00:21:58 -->
00:22:01
you know, they'll, they'll teach
people to invoke certain names at
00:22:01 -->
00:22:05
certain times and in particular
ways in particular numbers. So, in
00:22:05 -->
00:22:10
the realm of invocation of thicket
of the divining specifically, it's
00:22:10 -->
00:22:15
much like, you know, the
physician, the spiritual physician
00:22:15 -->
00:22:18
can, can prescribe the right one
for the right situation or for the
00:22:18 -->
00:22:22
right, spiritual state and so
forth. There are some that don't
00:22:22 -->
00:22:25
need any sort of, you don't need a
prescription, you can just go and
00:22:25 -->
00:22:29
recite them anything mentioned in
the Hadith, and mentioned in the
00:22:29 -->
00:22:32
Quran, and so forth. Then
obviously, this kind of the
00:22:32 -->
00:22:35
Salawat on the prophesies. Lm is
one of those examples.
00:22:36 -->
00:22:38
That has kind of a general
00:22:40 -->
00:22:42
you know, they said that isn't to
do the assault on the Prophet SAW
00:22:42 -->
00:22:46
Selim is in the Quran, in Allahu
Allah, aka Toby so do not in the
00:22:46 -->
00:22:49
video, you will Adina and also
nobody was selling with a steamer.
00:22:49 -->
00:22:52
So Allah Subhana Allah is telling
you some Diwali or selling with a
00:22:52 -->
00:22:57
steamer. You know, um, it's a
command. And it's open ended, it's
00:22:57 -->
00:23:01
not qualified or anything. You can
invoke that at any time. And
00:23:01 -->
00:23:04
actually, when you are giving
Salawat or asking Salawat you're
00:23:04 -->
00:23:07
asking Allah subhanaw taala to
bless your prophet. That's
00:23:07 -->
00:23:12
basically Aloha misogyny, so
Allahumma invoking Allah's Name
00:23:12 -->
00:23:16
Salli, ala Sayyidina Muhammad, you
know, please send your blessings
00:23:16 -->
00:23:17
and your salutations
00:23:18 -->
00:23:20
upon our Prophet Mohammed Salah
lorrison.
00:23:22 -->
00:23:23
And then the last category
00:23:26 -->
00:23:30
are names or attributes that are
indicative of divine acts.
00:23:31 -->
00:23:35
So these would be like a rosette,
and Mahi and meet
00:23:37 -->
00:23:41
a rosette. So one who gives
sustenance. So where does this
00:23:41 -->
00:23:44
come from? It comes from the
manifestation of the divine name
00:23:45 -->
00:23:50
out Razak. Where does it yet come
from? Where does life come from?
00:23:51 -->
00:23:55
That aspect of the naira name that
we can invoke and Mahi where does
00:23:55 -->
00:23:59
he imata? Where does that come
from? Also from that aspect of the
00:23:59 -->
00:24:04
note, the VI name, and mu meet,
and so forth. And so
00:24:06 -->
00:24:09
one way of looking at the reality
all around us is just what they
00:24:09 -->
00:24:11
call the to Juliet, which are the
manifestations.
00:24:13 -->
00:24:16
Hear a baby is born here. Yes.
00:24:20 -->
00:24:25
But feel happy, inwardly. It's
email.
00:24:28 -->
00:24:33
So I hear when I lost my father
giving life here. So his divine
00:24:33 -->
00:24:40
name manifested in creation. And
so life was given, or a divine
00:24:40 -->
00:24:43
divine name was manifested and
will meet, life was taken away.
00:24:44 -->
00:24:47
And this person got their paycheck
00:24:48 -->
00:24:53
today, so that was I was up. And
this bird that went out in the
00:24:53 -->
00:24:59
morning and found it's it's worm,
also, that's a result. And so, bye
00:24:59 -->
00:24:59
bye.
00:25:00 -->
00:25:04
Being in a state of absolute right
being in a state of complete
00:25:04 -->
00:25:09
immersion, and recognition and who
then witnessing of the Divine all
00:25:09 -->
00:25:13
around you, then you begin to see
life in a different way. So rather
00:25:13 -->
00:25:18
than seeing these what seemed to
be like, random, somehow
00:25:18 -->
00:25:23
uncoordinated acts all around us
and maybe even chaotic, it
00:25:23 -->
00:25:27
appears, but there's no chaos
above it, it's all ordered. It's
00:25:27 -->
00:25:30
all manifestation of Allah
subhanaw taala not a single
00:25:30 -->
00:25:36
invisible, you know, not Milla
nanometers worth of anything would
00:25:36 -->
00:25:41
happen, where it not for Allah
subhanaw taala. And so, that type
00:25:41 -->
00:25:43
of recognition, that type of
shooed,
00:25:44 -->
00:25:47
acknowledgement is not an
intellectual one. Because an
00:25:47 -->
00:25:50
intellectual one is fleeting. You
read about it, you hear it, okay?
00:25:50 -->
00:25:53
I believe that makes sense. But
it's not something that's going to
00:25:53 -->
00:25:57
remain with you. And kind of
inform your world and inform your
00:25:57 -->
00:26:01
soul unless it becomes a show who
does it. Right, something that
00:26:01 -->
00:26:07
you, you practice, right to get to
and you put in a little bit of
00:26:07 -->
00:26:11
work, you know, hard work or soul
work, then these things can become
00:26:11 -->
00:26:15
manifest. And basically, it's
implementing the Sunnah. And
00:26:15 -->
00:26:17
following all the commands of
Allah subhanaw taala and
00:26:17 -->
00:26:21
maintaining your bad debt. I mean,
that's, that's the basic formula.
00:26:21 -->
00:26:21
There's no
00:26:23 -->
00:26:27
kind of, you know, magic wand or
mystery about it. But
00:26:29 -->
00:26:32
the ability to do that is not
always easy. So even when we're
00:26:32 -->
00:26:34
trying to do that, we also invoke
a loss penalty.
00:26:35 -->
00:26:39
You know, every day when we're sad
17 times a year can Apple do what
00:26:39 -->
00:26:39
yakka
00:26:40 -->
00:26:46
necessary? So yeah, Kinabalu only
you do we worship so outwardly,
00:26:46 -->
00:26:50
all of our acts, we tried to make
them sincerely for Allah subhanaw
00:26:50 -->
00:26:55
taala. What a year ago, less than
a year kind of stay in means that
00:26:55 -->
00:26:57
we seek ALLAH subhanaw taala
solely from
00:26:58 -->
00:27:03
our hearts and we seek his aid in
doing all of the other things that
00:27:03 -->
00:27:07
we are seeking. So the Fatiha
really is kind of like
00:27:09 -->
00:27:13
a microcosm of how we should go
about living life because in the
00:27:13 -->
00:27:16
beginning, we invoke Allah's Name
whether we call the best meta as
00:27:16 -->
00:27:19
from the from Lakota or not, but
we say Bismillah R Rahman Rahim,
00:27:20 -->
00:27:23
then we say it hamdu Lillahi
Rabbil Alameen. So, always the
00:27:23 -->
00:27:26
best way to go about your affair
in anything is to begin with
00:27:26 -->
00:27:31
gratitude. So by being grateful to
Allah, Spano Tata, all the other
00:27:31 -->
00:27:34
things will come out in a more
beautiful way as well. So we
00:27:34 -->
00:27:37
entitled The sessions beautiful
Islam, certainly the most
00:27:37 -->
00:27:38
important
00:27:41 -->
00:27:44
call it a state call it emotional
response, call it what you will,
00:27:44 -->
00:27:49
but gratitude has to be at the top
of the list. When you're grateful
00:27:49 -->
00:27:52
for everything and you're grateful
for the little things, then the
00:27:52 -->
00:27:55
small things that you feel are
irksome, or you feel are out of
00:27:55 -->
00:27:58
place, or you would rather not be
there don't seem that important.
00:27:59 -->
00:28:01
Because you're overwhelmed by
gratitude.
00:28:03 -->
00:28:07
hamdu Lillahi Rabbil Alameen al
Rahman al Rahim. Right again, we
00:28:07 -->
00:28:12
were thinking about the the geomet
thinking about the beauty And the
00:28:12 -->
00:28:16
beauty of Rama so Allah ramen the
proper name and Rahim, which is
00:28:16 -->
00:28:20
the mercy that some have said is
specific to the believer, or the
00:28:20 -->
00:28:21
mercy that is specific for the
00:28:23 -->
00:28:27
man who killed the dean. Right?
The Sovereign or the Owner of the
00:28:27 -->
00:28:31
Day of Judgment. So showing us
this life is just fleeting, it's
00:28:31 -->
00:28:35
temporary. And then after say
medica, within we've we've
00:28:35 -->
00:28:39
affirmed the reality as it is, we
showed that we should be grateful.
00:28:40 -->
00:28:45
Then we seek ALLAH subhanaw taala
Yeah, I can I will do what you can
00:28:45 -->
00:28:48
to stay. Only you do we worship on
you. Do we seek assistance from
00:28:49 -->
00:28:53
men Highfield? Right. Yeah, can I
will do what I can especially yes,
00:28:53 -->
00:28:56
that doesn't mean that we may not
allow may not send us help in the
00:28:56 -->
00:29:01
form of people. But in terms of
our connection with our souls, to
00:29:01 -->
00:29:03
the Divine Presence, only Allah
subhanaw taala.
00:29:05 -->
00:29:09
And then we asked him Furthermore,
dinner, see rottenness the team
00:29:09 -->
00:29:14
guide us, right, which is kind of
a fatwa. It's a meaning of Iraq,
00:29:14 -->
00:29:17
and I will do what you can to
stay. So this is I'm and this is
00:29:17 -->
00:29:21
cos this is general. And then this
is a more specific request, if you
00:29:21 -->
00:29:22
didn't see that it was the theme.
00:29:23 -->
00:29:27
And then in the way that we asked
for the Sultan was the theme. We
00:29:27 -->
00:29:31
also show how we go about finding
the Celtic muster theme Sirata
00:29:31 -->
00:29:36
Latina and an entirely him so so
Altadena, and I'm telling those
00:29:36 -->
00:29:39
you have bestowed Your blessing
upon. So there are exemplars
00:29:39 -->
00:29:43
around us. There's others for us
to follow sort of him and not fall
00:29:43 -->
00:29:47
into the pitfalls of evading
mcglue EBIT him, one of the only,
00:29:47 -->
00:29:50
not the ones that are you are
wrathful with or the ones who have
00:29:50 -->
00:29:51
gone astray.
00:29:53 -->
00:29:57
And the ones who are wrathful with
because they have the truth. They
00:29:57 -->
00:30:00
have the men hedges they have the
method
00:30:00 -->
00:30:04
analogy, but they allowed their
new fools, they allowed their egos
00:30:04 -->
00:30:06
to overtake them, and
00:30:07 -->
00:30:10
God, you know, misguide them to a
different place. And this is why
00:30:10 -->
00:30:14
the wrath is invoked well a law
lien, or the dollar lien or those
00:30:14 -->
00:30:17
who are misguided, we don't even
have the truth who have just
00:30:17 -->
00:30:21
fallen off the way. So, avoid
those two pitfalls and
00:30:23 -->
00:30:25
seek help only from Allah subhanaw
taala.
00:30:26 -->
00:30:27
So
00:30:31 -->
00:30:36
this type of approach, or this
type of elevated knowledge that we
00:30:36 -->
00:30:37
are talking about
00:30:39 -->
00:30:41
requires effort.
00:30:42 -->
00:30:47
Requires soulful effort requires
honestly discipline requires
00:30:47 -->
00:30:48
temperance.
00:30:50 -->
00:30:53
It can't come about by wishful
thinking, it actually requires
00:30:53 -->
00:31:01
some level of sacrifice. And on a
basic level, you sacrifice those
00:31:01 -->
00:31:03
things that you may like, but
there are prohibited by the
00:31:03 -->
00:31:06
Sharia. And on a more
00:31:07 -->
00:31:10
profound level, you sacrifice
those things that may not be
00:31:10 -->
00:31:14
prohibited by the Sharia, there
may be and of themselves,
00:31:14 -->
00:31:19
permissible, but they don't add or
facilitate your way to a loss
00:31:19 -->
00:31:23
final data. So you practice
sacrifice that as well. And
00:31:23 -->
00:31:25
sometimes the shootout teaches us
that sometimes we have to do that.
00:31:26 -->
00:31:29
Where we just began to bless this
month of Shaban so that means a
00:31:29 -->
00:31:32
month ago before Ramadan and
Ramadan, we sacrifice things that
00:31:32 -->
00:31:36
are normally halal. And it's kind
of one of the lessons in that is
00:31:36 -->
00:31:37
to show us that sometimes you have
to
00:31:40 -->
00:31:43
reorient the priorities. So even
if you sacrifice something
00:31:43 -->
00:31:44
normally,
00:31:45 -->
00:31:49
that you would be entitled to or
that you'd be accustomed to. That
00:31:49 -->
00:31:54
cast rely that breaking up habits
is actually one of the most
00:31:54 -->
00:31:59
important things that will bridge
between religiosity and
00:31:59 -->
00:32:00
spirituality.
00:32:01 -->
00:32:03
Spirituality without discipline
00:32:04 -->
00:32:06
is destined to feel.
00:32:07 -->
00:32:12
And religiosity without grounded
and
00:32:14 -->
00:32:18
inherited traditions of
spirituality becomes coarse and
00:32:18 -->
00:32:23
rough and offensive. So they both
need each other. Sometimes they
00:32:23 -->
00:32:26
talk about these two things like a
Sharia will happy.
00:32:27 -->
00:32:32
Right? So the Sharia is that word
aspect or the Islam of the Gibreel
00:32:32 -->
00:32:36
Hadith. When you bill came to the
province, I asked him tell me what
00:32:36 -->
00:32:40
Islam is. And he mentioned the
five pillars. And then the the
00:32:40 -->
00:32:43
Hatha, right is the SN
00:32:45 -->
00:32:48
which established looking into
Katara, the spirituality to
00:32:48 -->
00:32:51
worship Allah as if you see him.
So it's a modality, right? It's a
00:32:51 -->
00:32:57
cave, it's how you go about doing
it, not what but how. And then the
00:32:57 -->
00:32:59
bridge between those two things,
two things is the three o'clock
00:32:59 -->
00:33:03
which is Amen. Right, which are
the six pillars of faith, so
00:33:03 -->
00:33:08
affirming reality, as it is Wacka.
So this requires to Luke requires
00:33:08 -->
00:33:09
Majah.
00:33:11 -->
00:33:16
But even in that way of sacrifice,
and in that way, of of struggling,
00:33:16 -->
00:33:18
the means themselves also are
beautiful.
00:33:20 -->
00:33:24
So whether it be fasting, whether
it be Liam Elaine, waking up to
00:33:24 -->
00:33:26
pray at night, whether it be
holding one's tongue when you want
00:33:26 -->
00:33:27
to say something
00:33:29 -->
00:33:32
nasty, and you decide not to
because it's for a greater good.
00:33:34 -->
00:33:37
And that's in terms of just
outward acts, at a deeper level,
00:33:37 -->
00:33:42
it'll even be about states and
thoughts. Right? So
00:33:44 -->
00:33:49
you can belittle someone, or you
can disparage someone outwardly by
00:33:49 -->
00:33:52
saying something about them. And
you can also disparage them in
00:33:52 -->
00:33:56
your heart. Right, which is a
precursor to disparage disparaging
00:33:56 -->
00:34:00
them outwardly. Because maybe one
day when you put under pressure
00:34:01 -->
00:34:05
and you are provoked, you might
disparage them outwardly, because
00:34:05 -->
00:34:09
the thought was already there. You
already entertained it within
00:34:09 -->
00:34:14
yourself. But if you don't
entertain it within yourself, and
00:34:14 -->
00:34:18
you have this level of discipline,
even in terms of your, your inner
00:34:18 -->
00:34:24
life, let's call it then it never
even gets to the outer life. You
00:34:24 -->
00:34:26
will never disparage that person
because you never even thought
00:34:26 -->
00:34:29
about dispersion to begin with.
Because that's not where the way
00:34:29 -->
00:34:32
you see them because you have
horses on. Right so you have the
00:34:32 -->
00:34:36
virtue of having a good opinion of
people. And so in essence
00:34:37 -->
00:34:42
it's so it's like a require it's a
protection. It's like, you know,
00:34:42 -->
00:34:46
you have this rich inner life that
is busy with the invocation of
00:34:46 -->
00:34:49
Allah and the hood and the
presence of everything that is
00:34:49 -->
00:34:53
manifested in by the way of the
names of God that you don't have
00:34:53 -->
00:34:55
time to think about.
00:34:57 -->
00:34:57
You know what
00:34:59 -->
00:34:59
may
00:35:00 -->
00:35:04
Get in Harry and the Queen and
what happened there I went back
00:35:04 -->
00:35:07
and forth and who's right who's
wrong? You know what's going to
00:35:07 -->
00:35:10
happen? How's that all going to
turn out, so forth.
00:35:11 -->
00:35:14
Not that it's not insignificant,
but it's, it's not your life.
00:35:15 -->
00:35:18
But we're so busy with with other
people's lives, we're kind of,
00:35:19 -->
00:35:19
we're passive
00:35:22 -->
00:35:27
observers, don't be a passive
observer in your own life. You
00:35:27 -->
00:35:31
know, in our lives, we want to be
active, we want to be building, we
00:35:31 -->
00:35:36
want to be helping want to be
assisting want to be serving, we
00:35:36 -->
00:35:41
weren't to be having outward
manifestations of love. But when
00:35:41 -->
00:35:45
we're passive in that sense, and
we're just taking things in and
00:35:45 -->
00:35:47
taking things in, and one of the
things, what are what's going to
00:35:47 -->
00:35:52
come out after that? What will be
the output? Right? If all that
00:35:52 -->
00:35:55
input is coming in, it's things
that really don't concern us have
00:35:55 -->
00:35:59
nothing to do with us. And our
mere distractions, then what type
00:35:59 -->
00:36:03
of output? Can we expect after
that? What type of inner life can
00:36:03 -->
00:36:07
we expect is going to be going on?
When when that's the, you know,
00:36:07 -->
00:36:10
the kind of the work we're busy
with? And we said early, early in
00:36:10 -->
00:36:13
this class, in the first session,
I think, pay attention what you
00:36:13 -->
00:36:14
pay attention to,
00:36:15 -->
00:36:19
we have limited attention, energy,
right. And probably as modern
00:36:19 -->
00:36:23
people, we have much less than our
predecessors. And so we don't want
00:36:23 -->
00:36:28
to kind of wasted on things that
don't really bring any sort of
00:36:28 -->
00:36:30
return for us neither in the
dunya, nor in the ACA.
00:36:32 -->
00:36:32
I think
00:36:33 -->
00:36:36
when hosted Islam and Lolita
Comella Yanni, so from the good
00:36:36 -->
00:36:38
Islam of a person is to leave that
which doesn't concern one.
00:36:40 -->
00:36:41
So
00:36:43 -->
00:36:44
where does one start, then?
00:36:46 -->
00:36:47
One way to look at it
00:36:49 -->
00:36:52
kind of thematically or
hierarchically or topically, is
00:36:52 -->
00:36:53
that
00:36:55 -->
00:36:58
usually when people want to think
about rectification and changing
00:36:58 -->
00:37:01
their life around and so forth, we
think about the things that they
00:37:01 -->
00:37:01
do.
00:37:03 -->
00:37:07
acts and deeds, things that they
say. And one of the things that's
00:37:07 -->
00:37:12
most central to the life of the
Muslim is their acts of worship.
00:37:14 -->
00:37:19
And for many, these acts of
worship sometimes are
00:37:19 -->
00:37:20
transactional.
00:37:22 -->
00:37:25
Transactional in the sense that I
am, okay, I'm going to pray now,
00:37:25 -->
00:37:29
because I'm supposed to, and then,
you know, Allah wants me to do
00:37:29 -->
00:37:33
that. And that's good. And, but I
might get some sort of return
00:37:33 -->
00:37:36
after that, right, I should get
something that's, you know, going
00:37:36 -->
00:37:38
to be an ease for me in life and
so forth.
00:37:40 -->
00:37:43
Or even less than that, people may
be saying, well, okay, my parents
00:37:43 -->
00:37:46
want me to pray. So I'll pray or
my parents want me to fast or
00:37:46 -->
00:37:49
fast, then it even becomes
transactional, but not even
00:37:49 -->
00:37:50
really, for Allah subhanaw taala.
00:37:51 -->
00:37:54
And the idea is for these things
to be devotional not
00:37:54 -->
00:37:58
transactional. So devotional means
that they carry the true meaning
00:37:58 -->
00:38:03
within themselves, and then you're
able to get the benefit that's
00:38:03 -->
00:38:06
meant for them. Because every
aspect of every act of worship,
00:38:07 -->
00:38:09
there is a benefit in it. And we
mentioned before, I think,
00:38:10 -->
00:38:14
a couple of weeks ago about the
standing in the prayer versus the
00:38:14 -->
00:38:18
the prostrating versus the bowing
versus the sitting versus the
00:38:18 -->
00:38:23
different movements of raising the
hands. They all have spiritual
00:38:23 -->
00:38:28
implications, right? They all have
effects on your spirituality, even
00:38:28 -->
00:38:31
though outwardly, they just look
like, you know, coordinated
00:38:31 -->
00:38:35
movements, but those corded
movements affect the soul. You
00:38:35 -->
00:38:39
know, many people believe that
about yoga, for example, or tai
00:38:39 -->
00:38:45
chi or Pilates or whatever. But
for, for us, the prayer itself is
00:38:45 -->
00:38:48
the epitome of life. Right?
They're standing there sitting,
00:38:48 -->
00:38:51
there's bowing, there's being on
the ground, where you came from,
00:38:51 -->
00:38:55
and where you will return. And we
say this is the closest you are to
00:38:55 -->
00:38:58
God when you're in the position of
servitude. So all of these things
00:38:58 -->
00:39:00
carry that type of significance.
00:39:06 -->
00:39:10
So the first thing that I want you
to be concerned with, then is
00:39:10 -->
00:39:16
rectification of one's acts one's
deeds. So the Hickam kind of takes
00:39:16 -->
00:39:17
that approach.
00:39:19 -->
00:39:20
It looks at
00:39:22 -->
00:39:27
kind of this transactional or
habitual practice of Islam and
00:39:27 -->
00:39:29
wants to take you from that
particular place into a more
00:39:30 -->
00:39:37
devotional approach, right, that
will more appropriately reflect
00:39:38 -->
00:39:39
the Amen
00:39:41 -->
00:39:45
so you can also think of Islam is
the outward aspect. And then Imam
00:39:45 -->
00:39:47
is an inward and SN is how to
00:39:48 -->
00:39:52
reconcile between the inward and
the outward. And so we want our
00:39:52 -->
00:39:56
outward acts to reflect the
reality of the universe. Right and
00:39:56 -->
00:39:58
the reality that it's only a law
it's only about a last final
00:39:58 -->
00:39:59
thought and thought about it.
00:40:00 -->
00:40:03
Who sees me praying in the masjid?
Or am I trying to get something
00:40:03 -->
00:40:04
out of it? That's in terms of
dunya.
00:40:06 -->
00:40:10
But that doesn't reflect the
reality or the or RLP, though. So
00:40:10 -->
00:40:15
reconciling those two things, the
actual, the ritual practice with
00:40:15 -->
00:40:18
how things actually are is one of
the
00:40:19 -->
00:40:23
or are the main objective of Zook
of Teskey of purification, so
00:40:23 -->
00:40:27
forth. And I think of living
beautiful the slab, right Islam
00:40:27 -->
00:40:33
that's just outward, and
movements, and a laundry list of
00:40:33 -->
00:40:36
what to do and what not to do, and
devoid of any deeper meanings. And
00:40:36 -->
00:40:41
that is not that beautiful. It's
just, it's transactional. We want
00:40:41 -->
00:40:45
to be more than transactional, we
want to be devotion. So the first
00:40:45 -->
00:40:46
step rectification of Acts,
00:40:47 -->
00:40:50
and the first hikma that blah,
blah, includes
00:40:52 -->
00:40:53
where he says,
00:40:54 -->
00:40:58
from amongst the signs of
dependence upon pious works, is a
00:40:58 -->
00:41:01
diminishment of Hope upon the
occurrence of a misstep.
00:41:04 -->
00:41:08
From amongst the signs of
dependence upon pious works, is a
00:41:08 -->
00:41:11
diminishment of hope, upon the
occurrence of a misstep.
00:41:13 -->
00:41:17
When I love it, when I love it, I
love it when I look short, and
00:41:17 -->
00:41:20
look Sananda and Judas, Ellen. So
00:41:22 -->
00:41:24
here, he has a couple of terms
that he introduces.
00:41:25 -->
00:41:31
And one of them is anti Med, or
dependence or reliance.
00:41:32 -->
00:41:36
That's an inward aspect. So He's
tying an inward aspect about
00:41:36 -->
00:41:39
something to an outward aspect,
which is pious works which are
00:41:39 -->
00:41:42
outward. So there is a
relationship between the two,
00:41:43 -->
00:41:45
right, and it's not just, you
know,
00:41:46 -->
00:41:49
a formal transactional activity,
just do it and done with and then
00:41:49 -->
00:41:53
go back to what we're doing. No,
there should be not transactional
00:41:53 -->
00:41:58
aspect to it, but transformational
aspect to it. You know, every act
00:41:58 -->
00:42:01
of worship should transform you to
some degree.
00:42:02 -->
00:42:06
But like, if you if you're, if you
exercise regularly, no one would
00:42:06 -->
00:42:08
exercise regularly, if they didn't
think it was going to have some
00:42:08 -->
00:42:09
transformational
00:42:11 -->
00:42:14
aspect to it, who would go to the
gym and lift weights and, you
00:42:14 -->
00:42:17
know, do cardio and do all those
things, if they didn't think it
00:42:17 -->
00:42:21
was going to bring something
transformational about them. But
00:42:21 -->
00:42:24
yet, for the prayer, we kind of
just do it this habitual way
00:42:24 -->
00:42:25
sometimes.
00:42:26 -->
00:42:30
And we don't think about the
transformational aspect. So here
00:42:30 -->
00:42:35
is introducing the first step. So
I need to and he tells us by
00:42:35 -->
00:42:38
saying not giving us a
prescription, but actually it's a
00:42:38 -->
00:42:42
description. Because he says for
amongst the signs of dependence
00:42:42 -->
00:42:45
upon fires works, is a
diminishment of Hope upon the
00:42:45 -->
00:42:46
occurrence of a misstep.
00:42:47 -->
00:42:51
So he's also teaching us kind of
taking us out of just always
00:42:51 -->
00:42:52
looking for a
00:42:54 -->
00:43:00
command, or something prescribed
to us, but he's describing to us
00:43:00 -->
00:43:04
so we can recognize it ourselves.
And that sounds actually something
00:43:04 -->
00:43:08
quite empowering in the spiritual
world, rather than relying upon
00:43:09 -->
00:43:13
someone else's prescription for
you, but then describing what's
00:43:13 -->
00:43:17
going on with you or inside of
you, so that you can learn to
00:43:17 -->
00:43:20
recognize the signs yourself. So
for amongst the signs of
00:43:20 -->
00:43:25
dependence upon pious works, is a
diminishment of hope, upon the
00:43:25 -->
00:43:29
recurrence of a misstep. So it
sounds negative.
00:43:30 -->
00:43:34
It sounds like we shouldn't have a
dependence upon our pious works,
00:43:34 -->
00:43:37
we shouldn't have a dependence
upon our bad and are acts of
00:43:37 -->
00:43:39
worship. Why?
00:43:40 -->
00:43:43
Because if you do that one of the
signs will be a diminishment of
00:43:43 -->
00:43:44
hope.
00:43:46 -->
00:43:48
Upon the occurrence of a misstep,
00:43:50 -->
00:43:50
but I thought,
00:43:51 -->
00:43:53
if we make a mistake,
00:43:55 -->
00:43:56
then we should feel bad about it.
00:43:57 -->
00:44:01
And that's true, we should feel
bad about it. But what he's saying
00:44:01 -->
00:44:05
here is, if you are making it
transactional, right, and you're
00:44:05 -->
00:44:09
making it a zero sum game, such as
that, oh, if I make a mistake up
00:44:09 -->
00:44:10
here,
00:44:11 -->
00:44:18
then that means I am less worthy,
and I have less access to having
00:44:18 -->
00:44:20
hope in Allah subhanaw taala
00:44:21 -->
00:44:25
then that means that I am looking
specifically at what I do. And I'm
00:44:25 -->
00:44:30
not looking specifically at what
Allah does. So he wants to take us
00:44:30 -->
00:44:35
from the I look at what I'm doing,
I made this mistake or I this this
00:44:35 -->
00:44:38
pious work, to looking at Allah
subhanaw taala. So what do pious
00:44:38 -->
00:44:41
people depend upon? They don't
depend upon their Atmel their
00:44:41 -->
00:44:45
works where they depend upon. They
depend upon formula. They depend
00:44:45 -->
00:44:46
upon the
00:44:48 -->
00:44:48
the grace of God
00:44:49 -->
00:44:53
so that by the grace of God, we're
all will there pious deeds be
00:44:53 -->
00:44:57
accepted, and only by the grace of
God also, were their missteps be
00:44:57 -->
00:45:00
forgiven? So it's the same book
00:45:00 -->
00:45:04
cases. So why should I equate the
two? So why should I have a
00:45:04 -->
00:45:08
diminishment of hope? Because I
made a mistake. God's mercy is
00:45:08 -->
00:45:12
still all the same. Right? Allah's
Mercy is still all the same. His
00:45:12 -->
00:45:14
mercy did not decrease because I
made a mistake.
00:45:16 -->
00:45:20
Nor did his mercy increase because
I did something good. So the
00:45:20 -->
00:45:22
reason that I do the good things
is because he asked me to
00:45:24 -->
00:45:27
what they say into fairly Allah
subhanaw taala asked me to do
00:45:27 -->
00:45:29
that. So then I do it. And then
Allah smart Allah asked me to
00:45:29 -->
00:45:33
refrain from this for my own good,
then I do my best to refrain from
00:45:33 -->
00:45:40
it. So this will kind of
recalibrate or reorient our
00:45:40 -->
00:45:45
approach to our acts of worship to
our evader that it's a privilege
00:45:45 -->
00:45:47
that you can do it to begin with.
00:45:48 -->
00:45:49
It's not a burden
00:45:50 -->
00:45:54
by the Quran describes that the
prayer is a burden upon everybody
00:45:54 -->
00:45:55
except Akashi,
00:45:56 -->
00:45:59
who is the Harsha the one who has
presence of Allah subhanaw taala
00:45:59 -->
00:46:00
in their art,
00:46:01 -->
00:46:05
the have a witness about them,
right? A witness a witness of the
00:46:05 -->
00:46:09
Divine about them. It's not
burdensome, burdensome to them.
00:46:10 -->
00:46:15
Because it's it's only enriching
their inner life. So they're doing
00:46:15 -->
00:46:18
it outwardly. And maybe, yes, you
have to make mobile and maybe the
00:46:18 -->
00:46:22
water is cold. And maybe you have
to wake up early and the time that
00:46:22 -->
00:46:24
you were sleeping, he didn't feel
like doing that but
00:46:25 -->
00:46:28
there's a recognition that there
is an enrichment that comes about
00:46:28 -->
00:46:28
it
00:46:29 -->
00:46:32
that the Jeff Jones on in
mythology you'll do a little bump
00:46:32 -->
00:46:33
coffin with our
00:46:34 -->
00:46:38
right so at this stage, the the
Jeff and Giovanni mythology, their
00:46:38 -->
00:46:41
sides that are Jaffa it gives you
a meaning like
00:46:43 -->
00:46:45
it's not comfortable being in that
position.
00:46:46 -->
00:46:50
Right, because they need to be up
there the ruler of the whole fun
00:46:50 -->
00:46:55
of Omaha, and they invoke their
Lord, how fun was drama? So how
00:46:55 -->
00:46:56
often
00:46:57 -->
00:47:02
not Minelab right, not another not
a higher level not from from
00:47:02 -->
00:47:04
punishment, whole fun, middle
Iraq,
00:47:05 -->
00:47:09
right? Fear of distance of space
between them and a lost battle to
00:47:09 -->
00:47:12
Allah. Will tama and Phil Kolb
00:47:13 -->
00:47:18
from landfill Corp. So not seeking
the reward but seeking closeness
00:47:18 -->
00:47:22
and nearness to the one who is
worthy of being close to and near
00:47:22 -->
00:47:25
to? Namely, Allah subhanaw taala.
That's a whole different way of
00:47:25 -->
00:47:29
worshipping Allah. Right. And this
is describing the people who just
00:47:29 -->
00:47:31
can't be sleeping there all night,
they have to get up and have to,
00:47:32 -->
00:47:35
if Allah says that His mercy
descends, and he descends in the
00:47:35 -->
00:47:37
last third of the night, and he's
waiting for people to invoke Him,
00:47:38 -->
00:47:41
How possibly then can you be
asleep all that time when he's
00:47:41 -->
00:47:46
just already given you the
opportunity? Right, so the, the
00:47:46 -->
00:47:49
kind of the inner workings or
inner life says, I can't live like
00:47:49 -->
00:47:54
that, I have to get up. Right?
And, and if, if that feeling, if
00:47:54 -->
00:47:55
that intention is there in the
believer, then Allah will
00:47:55 -->
00:48:01
facilitate for you, I'll help you
to do it. So, rectification of
00:48:01 -->
00:48:04
Acts Then begins with looking
towards the law, not looking
00:48:04 -->
00:48:07
towards yourself, not looking to
what I am doing, or how much I am
00:48:07 -->
00:48:10
doing, or anything like that, but
to
00:48:12 -->
00:48:15
what a privilege it is, how
grateful Am I to be able to
00:48:15 -->
00:48:16
worship Allah subhanaw taala.
00:48:21 -->
00:48:23
So another heckler that's kind of
also in this
00:48:25 -->
00:48:25
meaning.
00:48:27 -->
00:48:31
Deeds are mere forms, and their
spirits are the presence of the
00:48:31 -->
00:48:33
secret of sincerity within them.
00:48:35 -->
00:48:37
And also to call in
00:48:38 -->
00:48:43
right deeds are mere forms. So as
we said earlier, they outwardly
00:48:43 -->
00:48:48
the reform outwardly, we pray in
exactly the same way more or less
00:48:48 -->
00:48:50
that the promises are said and
prayed and the Sahaba prayed, and,
00:48:50 -->
00:48:54
and the companions and the people
after them. I mean, physically.
00:48:55 -->
00:48:59
And maybe we even met don't
necessarily spend less time I pray
00:48:59 -->
00:49:02
that they did. Yes, they did pray
at long hours sometimes, but
00:49:02 -->
00:49:05
sometimes, you know, they had
other things to do. So what's the
00:49:05 -->
00:49:09
difference then? So it's not the
sutra. Right? It's not the form
00:49:09 -->
00:49:15
outwardly, but it's the spirit or
our Cyril Ramaphosa will do the
00:49:15 -->
00:49:16
simple philosophy.
00:49:18 -->
00:49:19
And the
00:49:21 -->
00:49:26
the spirit behind the form or the
Spirit that gives life to the form
00:49:26 -->
00:49:28
is the presence we should
00:49:29 -->
00:49:33
have the secret of sincerity.
Right in Arabic calls. It's simple
00:49:33 -->
00:49:35
if loss within them.
00:49:36 -->
00:49:39
The secret of sincerity, some of
them said the commentators on this
00:49:39 -->
00:49:43
why did he he could have just said
sincerity. Why did he say secret
00:49:43 -->
00:49:48
of sincerity? Are they not the
same thing? Isn't the secret to a
00:49:48 -->
00:49:51
better secret to acts of worship
to be sincere? So why the secret
00:49:51 -->
00:49:55
of sincerity? Some of them said
sincerity is the fried
00:49:57 -->
00:49:59
philosophy, the Freedonia Lila so
00:50:00 -->
00:50:03
Insperity is to invoke only Allah
to seek only Allah in your acts of
00:50:03 -->
00:50:09
worship and Mazar right the secret
in that at the battery mineral how
00:50:09 -->
00:50:10
they will cover
00:50:11 -->
00:50:15
how we will call latika, at the
very minute how we will cover so
00:50:15 -->
00:50:17
to, to declare oneself
00:50:18 -->
00:50:22
free from the blemish of thinking
they have their own independent
00:50:22 -->
00:50:23
power and strength.
00:50:24 -->
00:50:29
So again, it's it's moving from
the eye. So the sitter then even
00:50:29 -->
00:50:33
in your acts of worship, even
though physically you may be doing
00:50:33 -->
00:50:36
them, but Allah subhanaw taala is
doing them. He is allowing you to
00:50:36 -->
00:50:39
do them and he is blessing you by
allowing you to do them.
00:50:41 -->
00:50:44
While I'm out, I'm at the Ramita
we're like in the LA Rama was not
00:50:44 -->
00:50:48
used to the arrows when you throw
the arrows, but it was a last
00:50:48 -->
00:50:51
final data. So that was the
supreme act of divine act of
00:50:51 -->
00:50:53
worship, when that archers
00:50:54 -->
00:50:57
through the hours arrows at the
enemy. So is the prayer not the
00:50:57 -->
00:50:58
same.
00:50:59 -->
00:51:03
So when you prayed, you did pray
outwardly, but the one who, who
00:51:03 -->
00:51:06
gave you the whole and the whole
was the power and the strength and
00:51:06 -->
00:51:11
the ability and the success of
that ofI to do it was Allah
00:51:11 -->
00:51:15
subhanaw taala. Now you pray. And
now you will invoke Allah out of
00:51:15 -->
00:51:19
gratitude. Right, which is one of
the higher forms of invoking Allah
00:51:19 -->
00:51:23
Spano God, this was the prophetic
form. When he was asked why do you
00:51:23 -->
00:51:26
pray so long via Isha and your
ankles or your calves are
00:51:26 -->
00:51:30
swelling, he said, I felt I could
Aventura Should I not be grateful
00:51:30 -->
00:51:34
servants. So out of gratitude, not
of any transaction. So.
00:51:38 -->
00:51:41
And if you think about the things,
we have to be most grateful for
00:51:41 -->
00:51:44
the basic gratitude that we're
actually here,
00:51:45 -->
00:51:50
that we actually exist, and that
we actually continue to exist. So
00:51:50 -->
00:51:54
they said, The harmattan in Egypt
when I was telling that the
00:51:54 -->
00:51:56
blessing of existence and the
blessing of continued sustained
00:51:56 -->
00:52:00
existence until the time that
Allah decrees, those, every single
00:52:00 -->
00:52:04
creature on the face of the planet
has those these two things to be
00:52:04 -->
00:52:07
grateful for. And we know that
Allah subhanaw taala, who will
00:52:07 -->
00:52:11
Kadir on macdaddy, or Madrid. So
everything he does is with a
00:52:11 -->
00:52:15
purpose, and it's by choice. So we
could have chosen and could have
00:52:15 -->
00:52:18
made purposeful, someone besides
you and someone besides me and a
00:52:18 -->
00:52:20
whole different world in this
world, you could have made Mars
00:52:20 -->
00:52:21
the inhabited planet,
00:52:22 -->
00:52:27
and the earth, nobody's on it. But
that's not the HECM of Allah span
00:52:27 -->
00:52:29
of the wisdom of Allah subhanaw
taala that he made this particular
00:52:29 -->
00:52:33
planet, this particular place,
these particular people. So all of
00:52:33 -->
00:52:37
those things are choices made by
Allah subhanaw taala. And so we
00:52:37 -->
00:52:40
should be at least grateful for
that choice that he chose us.
00:52:41 -->
00:52:46
And that's an honor. Allah honors
us by choosing us to exist. And so
00:52:46 -->
00:52:50
we try to honor him by showing our
gratitude for that honor he
00:52:50 -->
00:52:51
bestowed upon us.
00:52:52 -->
00:52:56
So I think we're upon the hour. So
I'm going to stop here.
