Walead Mosaad – The Journey is the Destination The way of the Arifin Class 2
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AI: Transcript ©
Without rahamallah Rahim hamdu Lillahi Rabbil Alameen Allahumma
Salli wa Sallim wa Barik Bucha.
So you didn't know Hamedan while earlier he was having a Marine,
from my mother, so hamdulillah we're starting our second session,
the course or the sessions entitled,
The Way of that, if in the way of the no words of Allah subhanaw
taala the journey is the destination. And we chose that
particular heading for it.
Because one of the main obstacles, I think, to having this path of
the nose of Allah subhanaw taala is the delusion that we are in
control of the outcomes of our efforts. And hence, we tend to
evaluate our efforts and our struggle and our striving based
upon particular outcomes that happen. And in reality, we're not
responsible for the outcomes. We're responsible for the striving
and the struggle.
You know, even TS Eliot, the famous American poet, he said
that, for us, there was just the striving, the rest is none of our
business. So that means the journey is the destination, the
striving itself, and the trying, and the side, as we mentioned in
the verse in the Quran, when Lacell insanely Allah, Mercer,
NSR, Yahoo sofa, Europe, so major zones are logged as an alpha. And
there is nothing for the inset for the human being except that which
they strive for, and the striving shall be seen.
And another verse with a Toba. So
I'm looking with what we know what also
when we know what I saw that you are, you're striving your I know
your deeds are seen or witnessed by Allah subhanaw taala. And the
believers and our prophets are center. And the prophesy centum
said in a hadith, totally radical, your deeds are presented before
me. So even in the afterlife, or in this life, we've been Sofia
that is living now the life between lives of the life of the
Afghan on the life of the dunya your duties are presented to me
either via an angel or via last panel data directly. And if I find
something good Hashmatullah I praise God, if I sign off on
something other than this, you still have to like rock back on
then I seek forgiveness on your behalf. So all of the striving
then has kind of multiple, multiple,
let's say layers of, of beauty to it and of excellence and quality.
And so it's perfecting the striving, really not perfecting
the outcomes and the outcomes we live up to Allah subhanaw taala
and the Prophet and you're highly seldom is considered Noah, one of
the five will Azmi Minahasa, one of the five prophets, messengers
of resolve and most of the theologians are in agreement that
he can see some some of the five most elevated or highly ranked in
the hierarchy of prophets
of Allah, that Nurhaliza dam is in the first five, which also include
our Prophet Muhammad Sallallahu. They're all agreement is the
highest of the five. Then Ibrahim alayhi salam, Abraham, then Musa
Moses, then a seventh volume Jesus and then new highly salah. And he
strived his struggle was for 950 years his mission, his Dawa, and
in that time he only found a handful of people to follow him.
Some narrations indicate something like 13 over a period of 950
years, and when he was starting to build the ark, as the Quran
relates, people would pass by him and mocking and make fun of him.
Yes, karuna mean, as the Quran mentions, but ultimately, the
striving and that struggling of no Haile Salam found its vindication
not in the reaction of people, not a particularly
dunya Lee outcome but in what Allah spelt out as prepared for
him in the hereafter. So this is kind of,
you know, the thing that we're all going to struggle with, and we
have to contend with and, and deal with. So
with that, I'd like to start the book. And as we mentioned, it's
called portability feed.
And it's for consumer drama and abuse of J. E. To fear Senate
Kusumi at Southeast Asian so he died on the precipice of the
seven center of the hijra, so he lived during the sixth century, so
he lived, which is in the five hundreds that's called the Sea
Centuries so he died in 599.
Rahimullah and, you know, books like these, they always have sort
of a preamble, what's called a deep badger. This preamble kind of
indicates what's going to come in the rest of the book. So they
always begin with what's called an Hamdallah. I will send it praising
of Allah subhanaw taala and in that they are following the
Sunnah.
Then the farmer sorry, salam, he said coolamon ziebell Teddy will
be Bismillah R Rahman R haemophilia where you had handed
over Alameen for up to an hour after different narrations it is
devoid of it is cut off, it is insufficient, so insufficient and
cut off from Baraka, devoid of blessing. So everything that we
can start out with investment, I will Hamdallah which are the ways
that we say Bismillah R Rahman Rahim or hamdu Lillahi Rabbil
Alameen. Then in sha Allah we are invoking the baraka and the
blessing of put that invocation.
So he begins by saying
that Hamdulillah I left the office and I wanted to be in Europe What
the * out of that because a lot he definitely a little water
what other serve he heard you guys need to steer clear or quarter of
a quarter looks fun Bill Basha. wotja LFU MSFs in taco booboo,
whatever it was Saqqara visa yeah hunter who boo well could what
other on Nevada well as hard to be reelected. Well, after Roger
Hubbell has led this country that was Bahara and burrata and BM
wedge into stuff it was kind of heated and cloudy, but I thought
it was gonna be cool to hear that you did Howard? Well fella club
committee he'll have the unknown what a healthy girl moving Sophie
was Julie whenever that could look to who for Sadie was shutting, or
ajira Achalasia in LMS. Economy Hekmati, he sold our coalition
Halak wa dunya lean muscle AB when we hand while there are some 100
and didn't follow it was soon Salalah. He was early to UB in
October, he was seldom at the Sleeman.
So
I may not translate everything word for word as we go along just
interest of time, I may just kind of give you the gist of it. So the
gist of it here, he begins by praising Allah subhanaw taala. And
by directing our attention to
that which will give us your theme and certainty. So he talks about
Aha, similar to the lady I met in Europe, that Allah subhanaw taala
has raised the heavens without any pillars that can be seen. Right,
the heavens above us and the stars and the and the planets without
any pillars that can be seen. And even the ancients pondered the
idea of well, how come the planets don't bump into one another? And
how come they don't fall to the earth? And how come because the
the measured experiences, we throw something up, it comes down, and
things, you know, don't stay suspended in air that they fall to
the ground. And before Newton, Isaac Newton, they didn't really
have a way of saying, Well, how does that work? How does that
how's that expressed itself? And with the Newtonian laws of motion
and the laws of physics, Isaac Newton then postulated this idea
of gravity, so that there's an invisible force. Right. And that's
what it is. It's invisible. You can't see gravity. But it's
something that's, I say postulated or theorized, because there's no
other explanation of why don't the planets fall to the earth? Right?
Why What Why are things remain even in the celestial realm, why
they they remain in orbits and avoid bumping into one another.
And so they postulate that there is a force at work here that we
can't see. That's called gravity, gravitational pull, so forth.
And, you know, we take this kind of now as like,
a fact. And there's no disputing that. And that's just the way
things are and so forth. And well, we're not disputing that the
heavens and you know, what's in the heavens and celestial realm,
you know, bumping into one another, and they don't fall down
to the earth. We don't dispute that fact. But,
you know, the modern scientific method seeks to explain these
things by a purely materialistic explanation. So
there's this thing called gravity that keeps us from doing that
unexplained phenomena where we would think there would be gravity
somewhere in the universe, then it's called something else we call
it dark matter, or a black hole. Even though we may not be able to
observe it with even with our
our telescopes, and not just the terrestrial ones, but the
traveling ones like the Hubble and so forth.
So then there's a kind of
a theory by which to explain what what that was, can otherwise be
explained, because we cannot observe it, or perceive it
physically, by sight or by touch or by smell. So there has to be
some explanation. Whereas, the pre modern ancients, who believed in
Allah subhanaw taala,
don't deny the idea that there are forces there, but who put the
forces into place, who's the one who music is somehow worthwhile or
the enter Zula? Right, as the Quran says, The one who holds the
summit what you want out, keeps them in place, the heavens and
earth and Azula so that they are not diminished, or they don't
disappear. So
I think kind of the, the happy balance and medium is certainly to
use
experiential, scientific
ways of looking at things to have a plausible explanation for why
things are the way they are, but at the same time, we know that
Allah subhanaw taala, he's the one who made them exactly the way that
they are. And in turn, they are signs of Allah subhanaw taala. So
we could be looking at the same sort of natural phenomenon was the
atheist will say, that proves there's no God because I can
explain it. Right, the idea of the theory of God of the gaps, and
this is what the materials and atheist
say, what keeps people religious is as long as there are gaps in
our knowledge. And there are unexplained phenomena, then this
is what makes people religious, and then just describe it to God.
So, so called theory, god of the gods, whereas religiously minded
people who believe in God that they don't stop, because we can't
explain that thing. It's because God can explain everything, not
just the gaps. So just because I understand something I can explain
it doesn't mean then that I can explain away the idea of Allah
subhanaw taala. So here's what I said earlier about this preamble,
that's going to indicate kind of what he's going to talk about. So
certainly, in the first section, he's going to talk about things
that relate to it that and that will help us to grow in certainty
and our predecessors self Assata, hammer Sahaba, the Companions,
this was kind of a consistent exercise.
You know, the Quran tells us on rural math is semi wet, you will
look to what is in the summer, what and,
and it didn't say a little summer it was I didn't say, look at the
seminal article, but look what's into what is there in the heavens
and the earth, so that you may actually want you looking towards
his God, Allah subhanaw taala. But then the heavens and the earth are
the means, right there. It's the book that Allah has left you so
that you may have greater certainty in Allah subhanaw taala.
So then the rest of the preamble, he kind of talks a little bit more
about that. Well, geography MSFs will talk about and he put these
distances between things, sometimes they're close, sometimes
they're far away. So that indicates in order there is not a
necessarily consistent distance between things. Mars is closer to
us than
Neptune and Jupiter. But then those planets are closer to one
another than they are to us. And so there is something and that's
something but definitely an order and a consistency. And then the
parallels between the microcosm and the macrocosm is indisputable.
The idea that the celestial world in terms of even how it looks
topically is quite similar to what things look like on a subatomic
level that it's mostly empty space and that there are orbital things
going on things moving in particular orbits and there are
you know, waves of light and waves of energy and things of substance
very similar to the
to the celestial realm and so all of that can't possibly be an
accident.
And you know, someone like Cigna ally you mentioned. He said that
this line 47 A neck
German surreal feels like if you can throw an island but you think
you're just this little speck, but within you is the universe right
within you is the blueprint for the universe. That's why the Quran
also tells us look towards yourselves and towards the heavens
and that which is around you will have the area to actually move in
with you movie and physical effort to pursue an RD so around you in
the earth a yet there are signs didn't move any so one of the ways
towards a clan towards certainty
Look at the verses look at the signs all around you, when you
enforce equal and within yourselves after that took zero,
don't you see? Right and this is the if Surah club, don't you see
with your heart Don't you have a heart that is a lie on those of
you who had watched some of the festhalle Rabbani sessions, sit
down ecology and then he also talks about this, that there is a
fossa, he calls it of the call, there is an eloquence or an
understanding or comprehension of the heart. And someone may be very
eloquent with the tongue, and may speak very well. But they may not
have this comprehension and eloquence of the heart because
they don't know how to make sense of, of the world around them. And
I think part of the trepidation and anxiety and
malfeasance and other things that people tend to feel is because
they don't know what to make of the world around them, they don't
understand themselves, let alone understand other people, let alone
understand everything around them. So it's our contention that
there will be no real peace, there will be no real justice, there
will be no real
fraternity and solidarity and brotherhood and so forth between
everyone except by the principles of snap.
Otherwise, it's going to be something that at best will be
utilitarian or pragmatic, and will be about the exchange of Masonic
the exchange of interests. So you serve my interest in this
particular way. And in return, I will serve your interest in this
particular way. But to operate truly on the level of Nevada,
under the level of principle, without looking to what someone
can do for you, or what someone can do to harm you. I don't think
that's going to happen unless we have not just Islam. But Islam
firing on all cylinders, as it were not just the formalistic
stem, not just the stem of the forms, right of the outward ritual
aspects of the stem, because certainly we see many people
practicing that, and they don't have these meanings, but clearly
practiced, and imbibed and articulated, and so forth, on a
deeply personal and spiritual level. And it's an it's this
science, that we're looking at the science of this gate, and so
spiritual purification, otherwise known as the soul, Wolf, and
unfortunately, in the Muslim world, and those who are whole are
the gatekeepers of
you know, officially Islam, both in the Muslim world, and then when
Muslims are minorities, for the past 100 years or so or so, they
have been more or less violently opposed to this idea of the sell
off,
often attributing it and looking at making it look like some sort
of sectarian offshoot of Islam and when and when in reality, it's
liberal Islam, it's the essence. So we don't have to use the word
to solve it's not important, right? Let's like when we talk
about speaking properly Arabic language and reading it, we can
use the word now, which is the science of understanding Arabic
grammar, or self morphology, or bellezza, which is Arabic
rhetoric, those are just terms. But the reality is we want to read
the Quran properly, and will understand its meanings properly.
And so these these are the access points, you know, these are the
Allume these are the disciplines that are going to get us to,
to that point of where we do things properly. And if we want to
do things properly on a tisski level, right, and a level of
spiritual purification, for the vast majority of our history,
Muslims in general, throughout its all of its transformative periods
and in the way that Islam was transmitted from one generation to
the next, the word that has been used and the discipline that has
been used is this thing called to solve. If you hung up on that
thing, and that name, you don't like it, forget the name, but look
at the contents and module, right? What does it mean what's in it?
So, share he goes on, and he talks about how he has put whales in the
bottom of the sea. And he has made the birds available to them the
Hawa right the winds that can carry them to different places,
and things like that what cannot be Hekmati solar conditioning and
Kolak. And he has perfected the creation of everything that he
has, has created.
You know, and one of the things I think we as Muslims, we don't put
enough emphasis on looking into the natural world. And I would say
also the preservation of that natural world. You know, we tend
to think oh, that's not very important. This whole climate
change thing and
extinction of species why? You know, I rarely do I find Muslims
talking so much about that. We're more they'll be thinking about
well, what about the Muslims in Palestine? What about the Muslims
in Chechnya? What about the Muslims in Kashmir? You know,
these are human beings and you know, this What about ism, which
is rampant all over the place? No one is denying
and the importance of those issues, and how we have to give
attention to them. But that doesn't mean that we neglect other
issues and say that they're not important.
They're important, not just for the sake of those things to exist,
but this is also a pathway to Allah subhanaw taala. And,
you know, if you spend most of your life, as most people do
today, indoors, either in your home or in an office, and all you
see is manmade structures around you, concrete slabs, and Windows.
And,
you know, you spend most of your time on a screen, which is another
level of abstraction. That's not tuning into the reality.
I think, and it's my belief that it will, it will not be conducive
to having an econ uncertainty of a loss of data, right?
If you just observe nature for a little bit, right, I told the
story, for those of you who aren't with us, but over Ramadan, when I
was in Cairo, I had doves come to my balcony and build the nest. And
then I actually watched throughout the whole month, what they were
doing. And I noticed in the beginning of the process,
the dove would bring one branch at a time, one by one. And within a
day, I think it didn't take that long, she actually built a nest.
And in a in a place, I thought that would be impossible for her
to build something like that. But it was it was a tight spot between
the air conditioner between the wall and the metal frame that the
air conditioner sits upon. And she was able to do that. And it didn't
seem like even matter of hours, if not days, less than days, that two
eggs were laid there. And then I found this balance between the
male and the female.
One of them would come and spend the day and lay on the eggs, then
the other would leave, presumably to go eat cat food. And then the
second one would come in like clockwork, and also set on the
eggs. And then after that
was probably two weeks or something and the eggs hatched are
less than that, because I couldn't tell because they were sitting on.
And then I saw how fast these two squabs that's what we call the the
young of pigeons and doves, these two squabs began to grow. And
you know, at first they had no feathers, and they were very small
near pink. And then they started to grow, grow. And
you know, the mother would come. And so with the Father and they
take terms feeding, and the mother would open her mouth and I saw the
way that they feed and they and the infant or the squad knew to
put her beak inside and take the food. And so the mother and father
would store that fruit somehow within themselves, and then go
feed them and then one would come and one would stay watch and
protect and so forth. And all of this happened. And then finally,
one morning I looked and they were gone. They left.
And it seems like on their own. And I said like Subhanallah like,
who taught the dog to do all of that? Where did they go to school?
Did they have like elementary school and middle school and high
school and then college and then you know, the mother dog needs to
get a PhD in squad rearing in order to learn how to do all of
that evidence. First of all, a lawyer that if autonomous AI
right, this is the fifth row this is what auto coalition and how far
from Mahad or other coalition in Hong Kong from the head. He gave
everything it's hard to create it from behind and then he guided it
right and you know, he guided it to what it needs to do how it
needs to live. And then I come to play with the Hadith of the
Prophet so I sent them that said, Lo terracotta mandala haka.
occoneechee lot. Also problem karma goes over time, though, do
hemolysin What Roho butanna Oh, come on Hotstar Salim if you had
speaking to the people, if you have the level of trust and
reliance upon Allah like the bird does, then
then he would have given you that risk, like the bird gets its risk,
its sustenance. It goes in the morning, same awesome, right, like
starving nothing in its stomach. It doesn't actually know where
it's going to find it. But it knows instinctively to go and
search for it that there is say, to go look for what the real hope
is on him. And then it comes from the moonwalk, which is like later
in the day.
We thought, right and it's full and it has its Fill and it does
that, you know, every day.
And some of those nature films that we were watching the other
day.
Like planet Earth. It's amazing even like the certain penguin came
up or what continent it was from, but literally the mother and the
father would stay with the baby penguin one would go
I would make this arduous journey where it had to jump off a cliff,
into the water, get the fish, right. And then
it stores the fish within its system because it's gonna
regurgitate it later. And it jumps off this cliff. And they're killer
whales waiting and all this sort of thing and does this Artemis
journey does four kilometers and comes back every day. And then I
said another bird that only lives in the desert, puts its nest 100
kilometers away from the watering hole. And this bird then goes to
the watering hole, it makes his 100 kilometer journey every day,
and it wets itself in the watering hole. And then the feathers soak
up all of the water so that it takes one quarter of its body
weight extra on the way back. And then while at the watering hole
has to contend with all the predators that are there like
falcons and hawks, and who knows what else. And everyday is doing
this 100 kilometer journey back and forth. And then we talked
about how the, there's a certain species of goat that live in the
mountains in the Arabian Peninsula, and they just live up
there and they have to come down to the where the to the valley to
get their food where the foxes lying and wait. And some of them
make it and some of them don't And
subhanAllah. So,
you know, there's no way you can explain I can't imagine how people
can explain that away just like a random set of events and evolution
came all together and there is not some supreme
thing going on here beyond
our comprehension. So anyway.
So in addition to that natural world part, where he says you're
gonna be Hekmati solar coalition, hello. So by his wisdom, Allah has
perfected the creation of everything that he has corrected.
wa Jalla dunya the Messiah, if you will meet him. And he has made the
dunya the place of calamity and trial and tribulation.
This is an essential part of our understanding of the dunya. It is
designed to be a place of trial and tribulation. How else could we
understand the afterlife as its opposite unless we understood this
place as being one that is imperfect, in that sense,
imperfect and that it is temporary, imperfect that in any
pleasure that you find in this dunya will not reach the zenith or
the apex in terms of pleasure, and also it's going to be fleeting,
and it's going to be temporary. And so there will be trials and
tribulations, there will be sickness, there'll be loss of
life, loss of profit, all those things, as we mentioned before, in
dystonia, because it was designed to do so. And if you have an
expectation, otherwise, then you don't understand what this world
is about, then you understand what this life is about?
Well, that's what Hamedan been for already was Sunil summer while he
was selling them, right. And he said, Mohamed Salah Salem, with
the following, and the Sunnah with things that will help us to show
us how to live this life, with the follow up it with things that are
obligatory, and with the sun, right, and things that are there
also to alleviate and to improve, and to ameliorate our lives. And
so if we're following this in a properly, we will have a
prophetic. And I will even say a Mohammed in life. So our Salam in
many ways, whenever I will call our team, and the true sign or
signal is how do things end up. And so every man or every trial
and tribulation that comes to you, treat it with kindness, treat it
like a guest as Mowlana, when he says, with the parable of the
guesthouse, sickness comes, difficulty comes, it's here to
stay for a while. So the idea then is to have the proper edit and
adequate, and some of them even to the degree when they were when
they had the receiver or the calamity or the trial, tribulation
come to them. They didn't even initially ask Allah subhanaw taala
to remove it from them. Because perhaps there is a wisdom, why
it's there. And so they have the fleet, right, complete
agency and reliance on Allah when he wants to over to remove it. And
some of them asked for Allah to remove it to have Budan. Right,
because the other comportment of dealing with difficulties is you
ask Allah to remove them.
But also the other that goes along with that is you leave when and
how it goes in the manner that it goes up to Allah subhanaw taala.
And not to have disappointment, because you insist upon it being
answered in a particular way.
And that's not easy. That's why we call this the way of that if in
the way of the numbers of Allah subhanaw taala This is the nature
of their relationship. So there's a lot of effort, internal effort
and internal struggle and
you know, reading the science behind the edifice of life, so to
speak.
So
When he says about
flooding some of it he muddy the water hazard. Kitabi Lehmann,
Jayla mana, or Miranda who do Royerton LEM yardage LML. Alana
for the salt, Julia Roberts, who was shot off to KFM. Who tolerable
would you like to Allah Salah city of Durban is batasia summer, the
summer Arafura will hurry feed.
He said, so as to what follows my brother or my sister, I spent my
attention to writing this book, to authoring this book. For people
who are not aware of its meetings, and whoever is aware of this
meetings.
He may not need what we wrote. But I summarized it right. So it could
be as a guide, and then I explained it. So those who are
seeking it, then will find the explanation useful. And I made it
into the last octet. So put up as we said, our code but if in here
it means three polls, or what it means, in this sense, context,
three levels with three sections, is bit of silly how to summarize
the four that will add up, because by
imbibing and gaining these three polls, this is how the iPhone, the
lovers of God have become have come to be called the atrophy, the
nodes of God.
What are you nee minha, coutume and KHUDOBIN. Right, and so you
need each one of those three, so not just one but all three
will submit to hazard Kitab photography more metaphysically
illa Billahi Min. That's why I call this book but without a fee
in the poles of the knowers of God and my successes with Allah Allah.
So the first one we mentioned in a previous session, the three club
the one dealing with knowing God, in terms of reading the signs and
understanding the verses, especially in the Quran that
relate to this. And the second century section section with the
Habibi will reorder in what we would call the 30 o'clock in the
general sense. So this first section, you could say it's
Shediac. So it's knowing the path. And the second section is study
UCLA is walking the path, right, which is how do I imbibe this? How
do I get over my internal obstacles
that preclude me from from finding this way. And then the third
section, we could say, lines up with Hill Hockey Club, which is
the reality and helping us to decipher some of the signs that we
may find on the path to give us more incentive, and to help us
progress,
as it were, and when we've mentioned in previous classes that
you know, everyone, every believer, and I should say,
committed and dedicated believer, you are going to have a spiritual
career. So you may have your, your life career, outside of this, you
may be a doctor, you may be an engineer, you may be a teacher,
you may be an administrator, you may be
a father or a mother or a brother or sister, any of the myriad roles
in life and all of those things are going to have certain
trajectories as they go. But you should also look towards the
trajectory, or your spiritual career, your spiritual life. And
certainly we can discern one in the Prophet saw our son. So even
though the books of Sierra most of the time they talk about kind of
the life outward aspects of that there certainly was an inner, an
inward trajectory for the Prophet. So I said, and for the sahaba.
For automotive ISATAP, for example, his inner trajectory
began with him, despising Islam, abusing his sister and her
husband, when he found out that they become Muslim, and then
heading through door towards the outcome, where the Prophet SAW
Selim and the early followers of the deed were gathered, and his
intention initially was to kill the Prophet. So I said them, and
then he left that house, and he was a Muslim. And
you know, and then he progressed after that, and, you know, many
people associate like this toughness with amaro Hatha, but by
the end of his spiritual career,
his heart was a soft as the heart of America so deeply, you can make
an argument, and he had a lot of compassion for the people. And he
felt the responsibility of the whole Ummah, on his shoulders when
he was the immediate meaning and when he was the Khalifa, and he
would go out himself and make sure that everybody was fed and carry
bags of rice on his back and deliver it to different members of
the community because he felt that responsibility upon himself.
So we all want to have that inshallah and so they say, if you
are not in zyada, right, if you think that you are staying the
same, and you haven't progressed and it means you've declined, so
we are constantly moving. In that sense we're not staying stable.
You have to be moving. So either you're declining or you're
progressing. And so, you know, take it day by day make each day
an opportunity to have a greater understanding and awareness of
reality and of the Divine and of Allah subhanaw taala. So
I think we're just about out of time I'll just look at the first
sentence or so of the section that was about to start and he calls it
a portable Well, right. So the first quarter of the first poll,
female if it elects a pilot knowing Allah, glory to Him. FOSS
in this section is looking at Oh, well, it was You bet. And let you
lie is our lab the Jack Lew her MA refer to Leiter either. So the
first obligation this section is looking at
is that which is not appropriate for the servant of God to be
ignorant of? And what is that the knowledge of God mighty for too
long to have? And then he says, I would advise you bet. And let the
lie Yes, I love the Jehovah maarif loiter Allah, or may choose wisely
when Allah you need Kobe.
So it says the first obligation and this actually this is the
sound, theological position as well, that the first obligation
for anyone is to know Allah subhanaw taala. Right, Leia sila
Abda Jaha, it is not fitting and appropriate for you not to know
Allah subhanaw taala. And here, he kind of goes into a little bit
detail. And in the next session, I'll talk more about it, but just
lightly. What does that mean? He says, Knowing God, knowing Allah
will allow you to do so it will allow your Nickleby
so to know that which is permissible for Allah subhanaw
taala and that which is inappropriate for a loss.
And you might say like, well, that's kind of an odd way to look
at it. You know, why would we say in terms of that, which is
permissible that which is inappropriate for God? Like, how's
that? Here he's pointing out, and you'll find this in other
religious traditions too, sometimes referred to as negative
theology. In, in Islamic paradigm, we refer to these attributes of
God as suffer to salute, or suffer to Serbia, right, negative
attributes, which is to say, what Allah is not. And this is the
very, very, very first step in getting to know Allah subhanaw
taala. And it is a monumental step. We often find depictions of
God, having very anthropomorphic or human like, attributes. So even
in popular culture, or in definitely other religious
traditions, we have this image of God of being like this, you know,
very old, ancient looking man with a long beard, and very grand and
big, and the voice is very strong, and it comes from the clouds,
right? And like I said, you find this in movies, you know, they got
Morgan Freeman to play God.
Stuff Rauzein
and, you know, other characters and so forth. So
this is based upon the inability to take that step and say, a loss
haha, there's nothing like us. Right, Lisa? Chemically he shaped
what was your loss, your Hadeel area and Makana? This is the
commanding verse in the Quran that steers us towards that direction.
Lisa can be cliche, Allah is not like anything else. Right? But at
the same time who was similar? We'll see.
All right, and that's and the shift says in the very next line,
what to do Roku marry for to lie is someone who Allah bizarre.
And at the same time, you can't know God by your hearing or buyer
eyesight. So Allah is not a physical, the perceptible entity,
so that you may perceive him. So what do people always say, well,
what's the evidence for God? How do we know that he's there? And,
you know, they, you know, we think we can build some sort of
machine or instrument, right, that will allow us to detect God. And
this is part of the
paradigm of scientism that has kind of overwhelmed us. And in the
last 100 years or so that we we ascribe knowledge to those things
that we can perceive. And even we can perceive with instrumentation.
So we believe in sub quantum or subatomic quantum level of
reality, because there's instrumentation namely the
electron microscope that allows us to see that but before we had such
a physical device to allow us to see that people didn't believe in
that, and they thought that okay, that's a piece of wood and there's
nothing more to it and that's
it
An ant. And there's nothing more to it. But then when they look
closer and closer and closer, they saw that on a subatomic level,
there's actually things going on. There's a reality. And interesting
enough, the all of the Newtonian Laws of Motion don't work on that
level. And in fact, they haven't found a Tahnoon. They haven't
found
us set of rules that actually can reliably predict. And
tell you the state of affairs at any one given time what's
happening on the subatomic level. And this, they call this the
Heisenberg uncertainty principle. Right, you can't be sure if that's
a wave, or that's a particle, or where it's positioned will be,
because it doesn't act like things on the,
you know, level greater than the level of the atom,
and so forth. So
however, this paradigm of instrumentation or scientism,
prior to this, people believed in God, and they didn't need
instruments, and they believe that there is a way to know things
human being has been equipped with a way to know things without
having to actually see it and perceive it. So what I described
earlier about the dogs and the penguins, and so forth.
You know, when you have Kahuna, they don't they have hearts by
which they can understand. So we've been given this, as seen on
the College Learning Center, and others this eloquence or this
fitful Galoob, right, this understanding of the hearts, that
is of the intellect. And the way that Allah says it, that it's
related to the color of the hearts also tells you there's a spiritual
aspect to it. It's not a purely intellectual exercise. There's
definitely a spiritual Rowhani
aspect to it, that you see things and you say, There's got to be
something more than just what I'm seeing physically with my eyes.
You know, that dove? There's no way that How did it know how to do
that. And, you know, it started out this little egg and then it
hatched in it, it was a bird and when it flew off by itself, and
then it's going to repeat the same cycle and lay its own eggs and
come back. And then generation after that, how does that all
happen? How could that have just happened?
Kind of in of itself, all by itself, unless there was something
there more powerful, that is propelling it to do that way. So
everything in life tells us there's a cause and effect. We
don't just things just happen spontaneously, there has to be
something behind it. So
the shift here says I will always You bet, know that there's a lot
and the know the things that are permissible for God or not, and
things are inappropriate for him. So Allah is not even being he
doesn't function like a human being, He's nothing like a human
being. That's the first step to negative theology. And know also
that your ability to sense these things and to know these things,
is not going to be something that you're gonna be able to do
physically. Right. So just like the heart is hidden within the
body, and even the spirit, you can't discern it. We believe we
have a soul, we have a spirit, because when we die, the body
remains. But we don't remain something about us leaves, namely
our soul, our spirit. So just like it's hidden within us. Also our
ability to comprehend and apprehend and understand and be
informed. Also, something can't quite explain or describe in a
purely physical sense, but nevertheless, we know that it
certainly exists. So inshallah in the next session, we'll continue
reading from from this particular section, and look at more details
about
how to get towards the first step of what is permissible, what is
inappropriate for Allah subhanaw taala. And I might talk a little
bit more about what that actually means and why we speak in that
particular language. When discussing things of a faith like
this, humble they have been added in so