Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #11
AI: Summary ©
AI: Transcript ©
Do I lead Hooda on the ladder here? If Jehovah would she lie to
other well, my daughter he quoted me he was so happy subhanho wa
Taala oh my god my whole life and started hitting me up all along as
your other minute. I mean it's not easy in your in your opinion or on
your team. Well how could your team we're looking at command and
motor that at the ceiling was sunny.
So at Hamdulillah we were very blessed to have Mr. mtito seen
cover the last two chapters,
chapters 11 and 12. And for solid elmia, translated as knowledge and
wisdom by Dr. Mustafa Bedouin. Allah subhanaw taala benefit us
through the works of this great Imam Abdullah bin Isla, we had her
dad, who again we keep repeating this, but we want this to be
hammered into our heart. His works are the epitome of beneficial
knowledge. If you want to know what beneficial knowledge is, they
are in essence synonymous with it is synonymous with the works of
great Imam Abdullah than Allah made her dad or the Lord Hara and
who Wonderful.
So, chapter 13 is titled sciences, beneficial, neutral, and harmful.
And so he begins by saying alone Kathira den, there's all different
types of knowledge. The sciences are many.
There are a great many sciences, what a set could do her Nafa and
not all of them or beneficial with him. Nor are they all important to
everyone equally.
So this is a way that he begins. If you look at this word, or no,
it's the plural of n.
And there are many different sciences. And actually, it's a bit
overwhelming when you even see a basic breakdown of everything that
the beginning student of knowledge needs to study, let alone if you
want to specialize in one particular area.
And in this regard, this whole idea of cramming a curriculum
together in four or five years, yes, there's no problem in doing
that if it is a pedagogical tool to introduce people to the
sciences. But whenever someone studies in that particular way, it
must be accompanied by humility. And a realization is that
knowledge is from the cradle to the grave. One of the greatest
examples of that as we look at the great Imam Habib Zina have she,
when we read about his biography that he studied with him or her
dad, over 70 books, and when the great email a lot of an audio her
dad passed away, at the age of 88 and 1132 of the hijra, he was
reading with them, then what have been my magic. And have you been
saying went on to live in additional 12 years, passing away
in the year 1144. But if you think about that he was studying with
him or her dad, that even though that he himself was that aged, and
he was not a young man, when he kept studying with him, this is
the way of the people of Allah is that they keep studying, they keep
studying, one of my friends was studying with one of the great
Mohabbatein of our time, and that he was talking to him about this
subject. And he asked him how someone could become a hadith
scholar.
And he said one word melasma.
Spending a lot of time with Hadith scholars with asthma literally
means to adhere to, to clean to, to attach yourself to. But what is
meant here is it's almost like a synonym of sama Lu spending a long
period of time with Hadith scholars and learning from them
day in and day out, and reading multiple works with them, until
you can really come to understand the science of Hadith. And this is
just the way that it is for us to think that we can master all of
the illumined a very short period of time, unfortunately, that this
is not the case. And this is why we always have to remember the
great statement of him I've never thought about hemo law and murder
and out of pocket that Annessa may Allah have mercy upon a man who
knows the extent of his own self. We have to know our limits. And we
have to know that even if we studied for five even 10 years, as
it still oftentimes we are only studying the basics, or focal
quality eliminate ADEME and above everyone that knows is one more
knowing ultimately, is it what is all of our knowledge as
Ali sallam said to Moses
When they were sitting on the bank of the river, and a bird came and
took a sip of water, he says, Moses, what is my knowledge and
your knowledge and the knowledge of those people who came before,
and those who will come towards the end, compared to the knowledge
of Allah, that anything more than this bird that came and took a
drop of the water out of the Great River? In other words, is that
this is that the way things are. And this is how that we have to
see that the pursuit of knowledge is a lifelong process is quite
literally from the cradle to the grave. And what we need to do,
especially in the beginning, is get the tools of learning. And
this is if we want to think of it in this way, very important to get
the tools of learning. Because really, we don't really believe in
becoming an autodidact. There's very few examples in Islamic
history of someone that taught themselves that very, very few
examples. Yes, you can reach a particular station where you have
a license, if you will, to read books on your own. Because you
understand you've understood the scholarly methodology, you know,
that what to look for what to look out where to research if a
question arises, and you always have recourse to asking questions
to your teachers. And so this is of the utmost importance, that we
understand this. So remember, her dad begins by saying alone,
because the era didn't, there are a great many sciences.
And when you hear what I just mentioned, it almost leads you to
despair. Because it's like, okay, then what's the whole purpose of
studying if there's so much out there, and I'm never going to
really acquire much of anything? Well, this also is a test for your
sincerity because is that we've been commanded to seek secret
knowledge. And the number one reason that we seek sacred
knowledge is because we've been commanded to do so we do so tab,
and that does show our server to to a lot of other Cortana. And
this for this reason, in the books that you study in the beginning of
your novel, and they ask the question, what is the sign of a
sincere student of knowledge? And they answer the question by
saying, Is it word, that student of knowledge to imagine that they
were to die the next day,
and then they look at their aspiration, if they have the same
aspiration, knowing
that they were going to die tomorrow, it's a sign that they're
sincere. Why? Because if you're seeking knowledge for other than
the sake of Allah, for our worldly position, for fame of some sort,
you have to remain in the world to achieve that. And knowing that
you're going to die, means you're going to be separated from what is
that you want. And thus, if that was your intention, you no longer
will desire to learn if your intention ultimately is that to do
it for the sake of Allah to Allah, and to show your servitude to to
him. And because we've been commanded to do so is it even were
you to know that you're going to die the next day, even if you're
weren't going to complete the chapter of the very book that
you're studying, you want to die studying, because you know that
something beloved, to Allah Jalla gelato. And so that the words that
he used here in relation to these heirloom, is that Nadia and
Mahindra, not all sciences, because we say scientists, because
when you say heirloom, you don't say knowledge is in English. So
when we go to the unknown, we have to refer to them as sciences,
there are a great many sciences, and not all of them are beneficial
or of importance to everyone, if you're lucky, clearly ahead. And
so you got to also read the Arabic here because the word that is he
had
in other words, is that that there's a relationship of rights,
there are certain sciences that become an obligation upon certain
people, because they have the ability to actually learn them,
whereas others are exempt from that communal obligation, perhaps
because that they that don't have an ability to learn them, for
instance. So then he says,
some may be so for some people, but not for others, or at certain
times, but not at others or in certain circumstances, but not
others. Again, very precise, and he's mentioned a general principle
and he wants to teach us that, that how we approach all of these
Allume
and that some are more important for others. And some in relation
to our own selves are more important at particular times, or
in particular circumstances. So we have to be aware in our deen
ultimately as a dean
Have nuance. And something might happen in someone's time, where
then because of what happened, it becomes important for them to read
up on a particular issue, or to learn something in your own life
is that when you're young, you might not need to learn the rules
of the outcome of Nica of marriage. But as you get older and
you're thinking about getting married, then it becomes important
for you to do so. So there's different stages that we go
through in our lives, there's different circumstances that we
find ourselves in. And what's important here is that we
understand how knowledge relates to the US specifically,
given the general encouragement for us all to continuously learn,
no, and he said, still others are harmful and unprofitable. So some
are what he calls dar la navette V, some are harmful, and some are
football, they're unprofitable or superfluous, and have no
consequence. And he says some of this was discussed by the Imam,
the proof of his Salam may God's mercy on him in the chapter on
knowledge in the Yeah. And if not, that extends our lives, I really
hope to
study this book together, because this is such an important book.
And the more and more that I learned about, the more more I
learned about the importance of book one, which is the book on
knowledge, and the more more amazed you are, at her
accomplishment in the book of knowledge, in the frame that he
set for his generation, and then subsequent generations in relation
to knowledge. And it really is amazing. And that to understand
how he that weaves his understanding of knowledge, or his
theory of knowledge into this idea of the interlocutor, aka, the
science of the way of the Hereafter, is really, really
amazing. And it's still of the utmost relevance to this very day
and age. And so given this, that he says, if such is the case, a
man of intelligence and precipice, Cassidy must occupy himself with
those sciences that are important and beneficial. Okay. And so that
we know that we can't do everything, we can't learn
everything, even though we might have many interests. And that's
really the problem. And it's not really a problem, it's a good
problem. When knowledge is it once you
dive into the depths of knowledge, you're, it doesn't stop, there's
hardly a subject that you don't find interesting. And even at
first, you don't really find it too interesting. You read a book
or two about it. And then you look, it's very interesting. And
there's something about knowledge that it brings your heart to life.
And a classic example of that is, is it you could have two different
people visit historical site,
whatever country you're from, there's a bit of history, how this
place got its name, or there's a historical site of some sort of
preserve building. If you don't know anything about that site, you
go and visit it, okay? It's not really that big of a deal. Okay, I
see stones, and I see a plaque out front. But if you know the
history, and that because of that time you spent reading about it,
it completely changed. The experience, is that that place
that you're visiting, and all of a sudden, that your mind is working.
And it's sparking that what it is that you read about, and you know
the story, and you're into it. And that's what knowledge does, is it
it brings about the sense of excitement. And that sense of
excitement brings about life in the heart.
And so what he's saying here is, is that we need to focus upon what
is most important in what is most beneficial.
And that
the most important and most beneficial knowledge that we must
study is what is known as I found
our individual obligations, in Word this to be the only thing
that we did, in these lands in which we live lands where the vast
majority of us have grown up, distant from the scholars were the
only thing
that we focused on, to be to spend our lives teaching people with
their individual obligations. It would be a life well lived, and
that it would be a life where in which we'd hope that we returned
to Allah having that attain the highest degrees of closeness to
him.
Because there's so much
His blessing in that. And you'd be surprised that there are so many
people that still need to learn even the most basic aspects of
their Deen. And if you just think about our context, the United
States of America, how many Muslims potentially live in this
country? How many people
that even forget about those that aren't really even practicing?
That's clear. But even that come to Joomla. But even come to the
regular prayers, were you to ask them to list
the obligations of voodoo,
would they be able to do so definitively where they know that
okay, these are the obligations of audio according to any scholarly
opinion,
the vast majority people would be able to tell you something very
general, that collectively might match what the scholars have said
about it. In Sharla, that's enough. But what I'm trying, the
point I'm trying to get across is you'd be surprised, even in the
most basic chapters of a book is that there is a striking amount of
ignorance. So this is one of the greatest things that we can do is
to teach people their individual obligations, what they need to
know about Akita creed, what they need to know about that worship,
and practice, were in which they can do so based upon knowledge,
what they need to know about the heart, and purifying it in
attaining sincerity, and then a general knowledge of the halal and
haram, certain things you can't do and certain things are permissible
for you to do. That is what comprises the individual
obligations, and then anything that you need to do, or any
circumstances you find yourself in, you're required to learn what
you need for that particular time or circumstance.
So he says, Moreover, he must first of all decide which are of
importance and benefit to him personally, then provided he is
qualified and has the time decide about those that are important in
a benefit to others. So you must begin with yourself. And that
before you get into the communion obligations, you must fulfill the
personal obligations that Allah to Allah has that made incumbent upon
every single Muslim. And this is in the words of their soul, Salah,
Lysa, and tolerable and ferrea doltone. Allah Cooley Muslim,
seeking knowledge is an obligation upon every single Muslim, use the
words of the resource of the lady, while you sat beside him, and
indicated to us the importance of dollars, the greatness of
knowledge, the preeminence of knowledge, the foundational nature
of knowledge, and there is no meaning of building a believer.
Without knowledge, knowledge, is where we begin.
And then he says, this is because life is short.
This is because life is short time precious death, near the distance
to travel great. And in standing before a law, he must account for
everything, however insignificant, difficult, in perilous
No.
And that this is what her dad tends to do, is to really make us
think about the severity of the matter at hand. And this is he
this is what he just said, There has a very close ally in tone, who
Islam does this throughout his works, where he wants us to wake
up, and to recognize the seriousness of our life is that we
weren't created in vain, is it we're supposed to be people of
purpose. And we need to prepare ourselves for the meeting with
Allah Jalla Jalla Allah. And so he says, observe in everyday life,
how each responsible person
is preoccupied with what he considers most important and
beneficial for him, hardly ever thinking about what preoccupies
others. So he wants us to
learn a lesson from what other people are doing. And so he calls
the squad in mash, everyday life, someone's livelihood, in someone's
worldly affairs, is that if you look at people in their worldly
affairs, is that almost all of them are doing what they consider
to be important for them,
and beneficial for them.
And so many of us have friends that all of a sudden, we don't see
them for a year, or for two years, we fall out of touch, and we feel
like they fell off the face of the world. But they're there. And
they're doing things and if you would see what they're doing,
they're doing things that are important to them.
And everybody has time. It's just a matter of priorities. Everybody
has time. Even someone that is working hard, very rarely
I mean, the most that I've heard is that someone told me, and I
almost find this hard to believe that he was working 120 Hour
Workweek. Now, that seems to me a bit hard to believe. But that's
very rare. I mean, maybe not in New York City. And it still would
seem to me to be very rare even in New York City. Yes, in places in
that metropolitan areas. There, people might be working more than
in other places, okay. However, everyone still has time.
It's about what it is that we do in our time, it's about our
priorities. So we see people in relation to dunya, they are doing
what they consider to be most important and most beneficial to
them. Even if it's not really the case, from their perspective,
hardly ever thinking about what preoccupies others, the vast
majority of people actually don't think too much about other people.
In a real sense, yes, maybe close family members to some degree. But
the vast majority of people are so preoccupied in doing securing
their own interests is that they don't tend to think too much about
other people. He says, If this is what people do in their daily
lives, how can they neglect doing the same for things of the life to
come? If of course, we truly were believers. So people do this for
the dunya. They secure their interests for the dunya. But do we
take that time to secure that our ever, that our eternal lives, and
you find a whole bunch of examples of that different things that
stemmed from what I remember, her dad is saying, for instance, you
will have people to go into great debt, to go through medical
school, or to go to law school, or to go to college, they take loans,
they have no idea how they're going to pay them back. But if you
ask someone to pay for a program, and that, even if in that program,
that they're charging a little bit more than cost, so that they can
do future programs. That's not the way of our teachers, they permit
us to charge what is needed for that program to offer. We want to
make programs as accessible as possible.
But usually within the realm of the various Osama programs, is
that still they're very affordable.
And that it's amazing how many people complain. Now, if someone
really can't afford a program, that's one thing. But if you look
at the coffee expenditures, or the candy and chocolate expenditures
of oftentimes, many of these people that are complaining,
you'll find that they far exceed what that program would cost. And
again, it's about priorities. It's about priorities, the same thing,
in terms of knowledge. Think about how long in how many years people
go to school, for their particular career.
Think about it, even if that you stop at the high school level, how
many years have you studied, if you go on to get an associate's
degree or a bachelor's degree or even further, think about the
total amount of years that you studied for dunya.
A long time. But people all we want everything to be packaged for
them so that they can learn the deen in a very short period of
time. That doesn't work like that. It's priorities. And what you
remember her dad, he wants us to think about these things, if
that's the case, but in terms of dunya, that what about Dean is
that you can't become a specialist of any kind in this world. There's
a book called Mastery, where he says roughly, you need 10,000
hours of training and experience to master anything. That's roughly
the amount where you've attained mastery. And it's not just any
type of practice. It's perfect practice, it's good practice,
because practice makes permanent. If you practice wrongly, you're
going to actually have developed bad habits. Whatever example you
could think of a tennis player, if you're not swinging the racket in
the correct way, and that you keep swinging it wrongly, you're going
to develop a bad habit in terms of your tennis game. And so we have
to have good practice. And we have to try to have perfect practice
over a long period of time. This is the way that it works. And so
we have plenty of of analogies in the world that we can think about.
And then we can see how that relates to the dean.
So if this is what people do in their daily lives, how can they
neglect doing the same for things of the life to come? It's almost
like a question. Not that's not a real question for today. That if
we truly believe how could that be the case, although a man who gives
priority in the world to the affairs of others over his own may
To be praised for it, this is not so in religious matters, where the
opposite is the case. And that what he means by that is, you are
required before Allah to do what it is you need to do for your own
religion before you can help others. And it's different in the
world you can put people before in the world, although it's very rare
that people do that. When it comes to the deen, you can't say, oh,
I'm going to learn one of the Fortify knowledge is the computer
knowledge is that is a community obligation. I said you can't say
knowledges. But I just did our sciences that I'm going to learn
one of the communal obligations as opposed to learning what's an
individual obligation, you have to give precedence to that indeed.
And this is the way the loss of Pano data has made it.
And
Latina says that, Oh, you who believe I like them and also come
that layer, lubricant mandala, either the datum,
that Oh, you who believe is that tend to yourselves is that those
who go straight will not harm you if you are indeed guided. And yes,
that you have narrations of sin and Bakr Siddiq, rising on the
pulpit saying, You have misunderstood this verse, this
verse is not an excuse, to not give an album out when the
Hinomoto know is that you have to do a mount of an animal you have
to help other people until you see certain conditions arise in then
that's where this vs verse applies. But it does establish the
foundational principle of working on yourself first. And you could
go further and say, you can only help other people to the extent
that you're able to do so without harming yourself. And this is a
golden principle, you can only help other people to the extent
that you are not harming yourself, it is not permissible to harm
yourself. And if you know that if you overextend yourself, you're
going to harm yourself, or if you then are responsible for a family
that you then harm them, you cannot do that.
And from here, then we understand the command of the resource on the
line and you start resenting him, who that extended himself as far
as a human being could extend himself in terms of the help of
people in such that even the way that used to divide his time at
home, a third for his family, a third for himself, and a third for
his Lord, that third for himself, he further divided into two and
made it for the benefit of people. But that's come at, that's the
Russell Salani are you so beside them, and we cannot fully reach
that degree, we strive to be as close as possible to that our
profit was solely centered, but we also recognize where we are. And
then we see how to implement the principle was stated in our own
lives.
So really, third, chapters, 1314, and 15, are all interrelated. And
so we'll see how far we can get through, if we can get through all
of them. So then chapter 14, is titled, sciences, the priorities,
whereas chapter 13, was about beneficial neutral, neutral and
harmful knowledge.
And what you remember what that does here is he gives us a very
practical way of
determining what is a priority and what is not.
He says, if you wish to know which sciences in works are most
important, and beneficial for you, imagine that you are to die the
next day, and to return to Allah, the Exalted stand before Him and
be asked to account for your knowledge behavior in all your
affairs and states subsequently to be taken either to the garden, or
the fire.
So this is reflection exercise. And when he says this, it doesn't
mean that we just have some surface level passing thought
about this, is that what he that we should do is, we should
actually really think about this first stuff that if enough sick,
bring this meaning to mind, make it present, and reflect deeply
upon it.
And where are we to include this component in our decision making,
not just in terms of beneficial knowledge, but in terms of
everything else we would do? You'd be surprised the baraka, the
blessing that would pervade all of the decisions that we make. And
that we would be able to curb the tendencies of our lower selves and
the passions that rise there in and we would be able to be
protected from the busyness and the insinuations of
Chapin where are we to actually do this? We combine this with of
course, everything else we know from the Sunnah about making
decisions or praying slaughtered istikhara, the guidance, prayer,
making st Shara consulting good upright people that our people
have knowledge and that experience. But then we use this
as well. Because really is that there's three criterion that we
should follow whenever it is that we want to make a decision.
And every time that we have a flop because all decisions are rooted
in thoughts, the first thing you do is you wet in the scales of the
shittier. So of course this requires knowledge. If we don't
know we have to ask, we weigh our thoughts in the scales of the
video. Secondly,
we unmatched so if it weighs in such that it's something that is
permissible, we can go to the next step. If it's something that is
impermissible, we have to stop. And then there's various degrees
after that. If there's something that is mcru, it's better to
leave,
even though there's no sin involved. But then the second step
is, we're still a little bit confused. We don't know should I
do this or not? I've waited, okay, if something is permissible or
even deemed to be good? Do I imagine a righteous person doing
that particular thing? This is a heightened degree, as long as
permissible you can do it. But if you want to hire a degree,
then you imagine a righteous person doing it. Would they do
that, or they not do that. And this is why it's so important, in
our context, to have a precedent from people that have actually
tread the path before us. And this is a great blessing. We were
talking about this the other day with a group of people about the
timeliness we live in the fact that we have people, even in the
United States that have converted in the generations before us, many
of them that are still alive, many of them that we know details about
their lives, we spent time with them, or that we've heard stories
about them, this helps a lot. Because there's precedents for
many of the things that we need to do that might be slightly
different than the way that we learned if we did, in fact study
overseas. And it's that careful process of trial and error and
experimenting and finding out that how in that we can maintain a
sustainable approach to our deen.
And that differs for every single person. But learning how to
actually do that. And then learning the baby steps that we
need to take over a long period of time to grow is the essence of
what it means to be spiritually mature. And that's the essence of
what people get from learning from a traditional place of learning,
where you've seen that multiple generations of people that are all
evolving, going through that process of learning. I've said
this before, but it's worth mentioning again, in this context,
this is one of the great benefits of studying in a place like
Mauritania, and I can't mention water tenure. Other than to that,
really, that also mentioned the passing of the great morale, but
that Hodge that And subhanAllah this was a an individual, and a
great Imam, of this religion, and one of the very, very pious people
who was still alive on the face of this earth. And his return to a
lot of other cortada is that it leads leaves a big emptiness. And
without these great people, that this world is very, very lonely
Subhan Allah, and that,
you know, that we know that Allah to Allah doesn't just take
knowledge from the people, but he takes knowledge with public.
He takes it by taking the scholars and
that the elemental hatia
is the greatest knowledge that has lifted that from the earth.
And even though the tablet in in the generations after them that
had more outward knowledge than many of the Sahaba
is that the real definition of knowledge with the Sahaba was the
element Russia
the knowledge of Russia, of how to be before Allah, how to carry
yourself the knowledge of Taqwa. That was the real knowledge with
the early people. That was their criterion is it who was greater in
knowledge. And this was something that was exemplified in what I was
at hash in the most beautiful of ways. No one has ever seen him
ever do anything mcru Let alone that how long his entire life was
spent learning and teaching in worshipping. In the stories you
hear that about him? He almost think he was like
An angel. And when they asked his bless his wife, Miriam who passed
away before him, Allah have mercy upon her soul and reunite them in
the highest levels of paradise that, like, how did he become like
this? She said he was just created like that. He was just how he was
he was created like that. He was like that, from the earliest you
hear these amazing stories of the things that you used to do very
early on. And he would pray at night when he was when he was
young, and his mom will put a screen and you're when you're in
the Sahara Desert, it gets cold in the winter, and the winds that
they will give you the chills, but he would pray so that he wanted to
that he would pray without the screen and his mom would come and
put a screen for her. He would in the winter take cold baths at
night to wake himself up
and that he was known to be consistent in the tattooed prayer
his entire life until he physically could not stand up in
print anymore.
And it was a part of his ama is it every day in the four records
before slept a lot is that he would that pray salata to spear
every single day. And that I never saw him once. That until the days
that he just physically was unable not remain in the masjid that from
after Salat al Fajr until a shock.
And then when he was older, is that they would bring a pillow and
he would at least lay there. And then after a shock you would go
even though he physically couldn't sit up anymore. So the way these
people were Suppan.
And you'd be learning with him immediately, that when your lesson
would end, he would go into the Karbala, he would either say I
would even like me shut down or you and start reciting the Quran,
or is that he wouldn't start making thicker immediately. If you
ever paused when you're reading your law, your wooden that board
with him and the lesson that you had written on it, he would all of
a sudden make that there was no wasting of any time. No wasting
any time. We will be in the masjid waiting for him in the medical
school is permissible to call multiple allowance. He would call
the alarm in the coma for every single pair.
And you will literally feel that Haber. This deep sense of
reverence or or just overtake your heart. As soon as he got closer to
the masjid, when he entered into the masjid, you would feel
something just like literally covered by the Masjid. Because
Because of His presence. And he was at I am an IoT law Subhan
Allah Subhan Allah Subhana Allah, just the way that he lived his
life, and that is dedication is dedication and love for his
students. He used to love his students. And that 100 Allah, just
the fact that we can even know his name. And what not to be for sure
comes to use of none of us were no matter what that hash at all. And
if you think about how many people like that, were never that made
known to the world.
How many people are like that? If it wasn't for Sheikh Hamza, no one
would ever have penetrated into the depths of the Sahara Desert,
roughly 500 kilometers from the workshop, no road, you're off
roading. Maybe now they fix things up a little bit more. But at those
times, there was no road. Right? There was just some dirt little
road that you'd like how can even a four by four truck drive on
these roads. And then you would that in one of the most remote
places, no phone service. I think eventually they got like the
satellite phone, but there's no phone service. And anyhow, he was
a person Subhanallah completely dedicated, complete Zedd that he
told Sheikh Hamza one times and he thought about getting rid of his
cows because the Prophet didn't have cows. He sold his cow when he
was a student and the cows were very important because that was a
staple part of their food, the milk that came from them for the
shutter how to help Bob upon which is the shutter have the most
lesser allele. Someone that was completely and totally dedicated
to the stain Allah to Allah have mercy upon his soul and benefit us
to him. And that may his return to Allah soprano gonna be the
greatest of returns. And May is this be the very best day of his
life. The day that he meets his Lord. He was no doubt someone who
dedicated his whole life to a larger legit Allah. And he was a
person reached the highest degree of Taqwa as was apparent are all
of those that are around him. And that it's just for us to even know
his name. Let him know me permitted to that see him or sit
with him. This is something we don't deserve. We're very very
thankful to Allah data that without see
In these type of people, you can't even imagine that how it is that
you could even know your dean. Because these are the true people
of Dean, when you've seen them, that you seen, the greatest thing
that you can see in your time, after the Sahaba, who saw the
Prophet in their time in the great Imams of every generation, the
people that saw them in their time, is that this is after the
blessing of Allah of Imam, the greatest blessing of all, is to
learn sacred knowledge and to take from people who teach it and
embodying it, learned it in or disseminating this is the greatest
blessing of Allah, of a greatest blessing of all of Allah to Allah
upon his creation. And the hope is, is that we will live up to his
legacy in whatever way we can. And the very little that we took that
there Inshallah, we hope that there's blessing in it, that we
can disseminate, and to at least die trying to emulate him and to
follow in his footsteps. And that every day that passes without
these people, is that a difficult day, and that perhaps one of the
greatest, that blessings are wisdoms behind the pain of
separation, when these types of people who are turned to a lot
data is so that no longer that we want to remain in this dunya.
Or that if we remain in this dunya that we realize is that it's a
short period of time, even if it's long. And we're only here because
we have a purpose. And if the moment comes where it's time to
return back to Allah Tada, we hope what dominates our heart is a
longing to meet Allah and meet the Rasul. So I sent him in to be
reunited with our loved ones. And that's one of the great blessings
of having your heart be attached to these people, is that hopefully
that when right when we're about to die, is that that's what we
what we want, is it to be with them in sha Allah Tada. And we
hope to receive their Shiva and on Yom Okayama and to be with them in
paradise and may Allah Allah make everything easy for them Roberts
family, this is a great, great loss for the owner of the Prophet
Salah Lidar is that we sent him and if the prophets returned to
Allah to Allah was the greatest masiva of all, my extension, when
the great inheritors, the great Imams of the steam return to a
lot. These are this is an enormous tribulation and enormous trial,
enormous law to protect us and preserve us. And that as they
always make the draw, but bring about people that will, that
fulfill their legacies, inherit what it is that they used to do
during their time, and to keep the baton passing on to the next
generations. And so, Allah to Allah have mercy upon his soul,
and to raise them to the highest degrees of closeness to him.
subhanho wa taala.
May we never forget his legacy reunited with him in sha Allah and
the highest levels of paradise.
And you used to see this in Mauritania, the various stages the
various degrees of students of knowledge, so people knew what to
do at any given moment,
anyhow, is that he says here, that this is what we should be thinking
about. If we want to know what is most important, and most
beneficial, you imagine what it is that he said, what you perceive as
most important and useful, then, is what you must now give priority
and attach yourself to. Whereas what you perceive as useless,
unimportant or simply of no great necessity is what you must neither
pursue nor occupy yourself with, or engage in. But the vast
majority of us isn't that how we operate, whatever our knifes once
we give it, at least let's try to mitigate whether or not swans
let's at least have a portion of this. The same goes for daily
life. Imagine the same thing and what then you perceive as
important and necessary you proceed with whereas what you
perceive as unnecessary and super superfluous. You do not proceed
with or engage in, meditate on this matter, in reflect well.
For it is of tremendous benefit to those who have discernment and are
concerned for their appointed time. They're returned to Allah,
the Exalted salvation in success in the last abode, which is better
and longer lasting success is in the hands of Allah, To Him belongs
on graces, and He bestows them upon whom He will and God's grace
is our immense
so for time sake, we're going to we'll finish up chapter 15 is
Neela next week, because I also wanted to share a
transited portion of the hidden Medina signs of the scholar the
hereafter, was translated by Sheikh no harm in color, and it
will fit with the next chapter where he will quote, he will
mention him was Addie and his book, The Ultimate Deen. So we can
come back to that data. Next week. Let's just look at a short bit
from man in the universe. And we're now we've now reached
chapter two,
titled The destiny of men.
So Dr. Mustafa Badawi says, having deliberately narrowed his horizons
to only the material dimension, modern man conceives of himself as
a, quote, thing that begins at birth is death, and, apart from
the pursuit of worldly pleasures, is entirely purposeless. What he
means by this is the dominant way of thinking in our time, not that
you don't have some religious people that think otherwise. But
if you follow the necessary conclusions of the dominant
philosophies that are being taught and disseminated in the
university, and are part of the public discourse, this is the
upshot of that this way of thinking, such intellectual myopia
is the inevitable result of his ignorance or denial of the quote
before and after of his early life. And it was Invisible
Extensions in the subtle and spiritual dimensions. This is very
important. So that once there's a breakdown of belief, in relation
to where it is that we came from, and belief in that where it is
that we are going to, is it naturally this will be the result,
that we will feel that we have actually no purpose here on Earth.
And if you just see yourself as a material being, there is no
spirit, there is no intellect, in the sense of the true nature of
the intellect, not just the mind of the human being, there is no
heart, let alone the more subtle dimensions of the human being,
then that, what are we really other than anything, something
that's going to be alive and then just wither away?
There is no meaning that, but how do we come to a knowledge of these
things, he says, such knowledge was made available to mankind
through divine revelation.
And without it, no adequate understanding of the meaning and
purpose of man is possible.
Without it, no adequate understanding of the meaning and
purpose of man is possible. Because everything in this world
is self referential. It can't ultimately tell you anything about
something that's outside of its system, there has to be something
that is beyond it, that explains what it really is. And that's how
we understand one of the ways we understand revelation.
That revelation is that beyond the rational mind, it is beyond the
sensory, in what we touch, feel, smell, taste in the world, it is
beyond the material. And that it explains to us how to understand
the realm of the mind, the intellect, how to understand the
realm of the sensory, and the rational experiment and
experience, experimental knowledges that come from it.
But it is beyond it. So that
through Revelation, we can come to understand what things mean at the
level of the rational and experimental but we can also
understand the world itself. We can understand its source, where
it came from, we can understand the purpose of what it is that
we're supposed to be doing here. It we can understand where it is
that we're going to go. But this only comes through revelation. And
this is why prophets are so important, because prophets
received this revelation, and then convey it to humankind. This is
how Allah decided things to be, he could have made it a different
way. But he chose to convey these realities, through prophets, and
all of the prophets that conveyed the same essential message, a
message of Toki and that is would likely to have included as well,
everything, what a knowledge of what we need to know of what came
before what is coming that after death, even though their sacred
laws might have differed in relation to what was permissible
and impermissible here on Earth.
And so that without this knowledge, that there's no way
that we can really have meaning and purpose. Neither can any
decisions be made as to how best to conduct one's life, nor can due
importance be assigned to any of its sectors.
So also we don't know how to conduct ourselves, what is it we
should do? What is it we shouldn't do? Even though the human being
naturally knows certain things that are clearly right and clearly
wrong.
But the reality is, is that right and wrong is what Allah data says
right and wrong. Even though there is that inclination within the
human being to that inclined towards what is right, and
disinclined to and what is wrong, and we think that we do, like give
charity or helps when we feel good. And when we're selfish,
oftentimes, we feel bad, or we have our desires get the best of
us. And we feel that, that in a way that we, that we dislike,
every single thought or act in a man's life has repercussions in
the subtle domains, and thus affects his life to come.
And the subtle domains beyond the material. When a man becomes aware
of this fact, his thinking his system of values and priorities in
his planning differ radically from those of a man who thinks he has
only this life to be concerned about in his consequently, under
considerable unrelenting pressure to gratify as much of his material
and social wishes within as short a time as possible. And see the
connection slightly between this chapter and this paragraph and
what we just took from them her dad's book.
But if you think about what Dr. Beverly is saying here
is that
it is only a person who that believes in Revelation that has a
standard that they're trying to live up to in their life is that
that will then that carry themselves accordingly at the
level of thinking and at the level of behavior.
And that even though we might not be aware
of what happens suddenly, in these, what he calls several
domains, as it nevertheless, that it is reality. And one of the most
amazing things that
gives us just some hint of this possibility.
If you hear about what some scientists are saying now, about
the various worlds that exist, many of them within that
potentially. And again, a lot of us is not necessarily proven, but
many of them within that millimeters of us.
But we don't realize that they're there.
And potentially, that they might someday be proven to be there,
even though that you don't aware that they're there. It's really
amazing to think about, these are things that we believe in, even
without understanding this through science, without having an
equation that somehow points to that
No.
So this is probably good way to stop opposed to start because
we're going to talk about the five stages of after that, of, of human
beings lives.
And the last thing that I will say on this about this paragraph is
there are certain things that people will never understand about
our deen if they don't believe in the hereafter.
It's as simple as that.
And it's because they might not believe in the hereafter or
believe in hereafter and how we believe about the hereafter, that
they find it strange
that we take that particular position or believe in that
particular thing here in this world.
But if you really believe in an afterlife, and you really believe
in paradise and in *, and you believe that you have, that
beliefs that you have to maintain and believe in, and that there's
that certain things that you have to do, by way of law, and there's
a character that you have to uphold traits that you have to
uphold and embody. You're going to be a very different person,
people, you're going to be strange in the minds of a lot of people.
And that, you know that there's certain things even at the
intellectual level, you can't understand
until
A you that really believe in a hereafter.
And one of those examples are the the penal punishments.
And not to go into detail. But that's one example. If you really
look at what we believe, and you believe that this is going to
happen to this person, is it in the afterlife, if they're not
forgiven by a lot, you have a whole different perspective,
a whole different perspective. So you get the role of the intellect
now, you have a whole different perspective. And if someone
doesn't agree with this one thing not to agree with something, but
it's another thing to say that it's irrational, based upon what
we believe in, that what we believe is going to happen in next
world is that it's totally rational. It makes sense.
Okay, now, that again, it's it requires though, that someone has
a if someone's cut off from that human, and they're only seen it as
a tragedy here in the world, because of the outward
manifestation of it not related to the afterlife, you can expect them
to understand it then because that they don't believe in that what
underlies how we view that particular legal ruling. And that
applies to a number of the outcome of the shooting of cinema from May
Allah to Allah give us Topher, you can open up the doors for us to
benefit from every day of our lives. And I'd love to add to that
have mercy upon that seed number all with that heart and all of the
Ummah and ammunition that have passed away in recent times and
have mercy upon almost certainly Mohamed Salah lady I just sent me
sent him that we we in Charlotte and I live good lives and have
long lives and disobedience upon autonomy and I thought it was
great openings and have mercy upon us and our family and our children
in our communities yada but I had Amin upon the UMA, I've seen him
Mohamed Salah live sending me every day be better than the day
that precedes it. May the very best day of all be the day that we
meet our Lord of adequate data. After long lives in the obedience
of Allah. May the very last thing we say we exit this dunya Illa
Illa Allah Allah Muhammad Rasul Allah went to Kenya Ha ha ha,
login and ribbleton in Hisun will mountain and you sit outside have
to hurry to holler tend to be