Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #19

Yahya Rhodus
AI: Summary ©
The Herds are the ones who fall in the light of God, and they tend to be the ones who fall into the light of God. The Herds are the ones who fall into the spiritual world, and they tend to be the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall into the light of God. The Herds are the ones who fall into the spiritual world and are the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall. The Herds are the ones who fall into the spiritual world and are the ones who fall. The
AI: Transcript ©
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Spindler Hill Batman Allahumma hamdulillah hero Bell Alameen wa

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sallahu say Eden and Mohammedan a shuffle in via the wooden watch

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sitting while early he'll play you've been hitting was the hobbit

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to hit a ketamine tablet in a known BSN either Yomi Dean or

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Elena ma whom are thinking better Hermetica or Hama rocky mean?

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So we will continue our study of autofilled fellahin these

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blessings, a hadith, and statements of the Prophet Muhammad

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sallallahu alayhi wa sallam that are in a bridge collection from

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the reality of saw the hem of Imam unknowing.

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This hadith is Narrated by Abu Musa Abdullah Hibino case already,

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and in the VE sallallahu alayhi wa sallam called in Allahu Allah azza

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wa jal yob Soto Yoda who will lelee the YouTuber mercy and a

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hottie. While Yabba Soto yet there have been heard the YouTuber mercy

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or Layli had the title or a Shem Soo Min mulready behalf. The

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hadith narrated by Imam Muslim that translates indeed Allah

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mighty images, extends his hand during the night, so that the one

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who sinned by day can turn to him in repentance. And he extends his

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hand during the day so the one who sinned at night can turn to him in

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repentance until the sun rises from the west.

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And so in this hadith we have a that another indication amongst

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the many indications and the blessing words of our Prophet

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sallallahu Sallam about how our Lord accepts repentance and this

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is encouraging us to repent and turn to Allah. And there are two

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very important words that we have to know here. There's the word

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Toba. And then there is the word is still thought that Toba is

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repentance. And as our Prophet said, and Nedum at Toba remorse is

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repentance, ie it is the essence and the most foundational pillar

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of repentance. And really, this is a process whereby which that we

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become aware of our purpose here in life, we become aware of where

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it is that we are going. And we recognize how that our actions

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relate to that our Lord Who created us in what he wants from

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us. And so this process of repentance is a process whereby

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which that we are returning, we are returning back to the state

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that we were in when we were born by our mothers, we were born with

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a clean slate, and we were born in a state of absolute purity. So

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it's this process whereby which we return to the state of purity. And

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it's only been in that state of purity, where we prepare ourselves

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to fulfill our the human function here on Earth, which is ultimately

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to know our Lord. And so really for us, even though when we speak

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of repentance, we oftentimes associate repentance with sin. But

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for us, it is a process of renewal. It is a process of that

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rejuvenation, whereby which that we are that renewing these

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meanings that we have been endowed with by virtue of us being

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children of Adam. And so this hadith is among the many Hadith

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that are in COURAGING us to repent. And then this word is

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still a thought, which literally means to seek forgiveness, to seek

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a covering, in other words, is that for a lot to cover our sins,

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that

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when we that, this is when we say something like a stole fear Allah,

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Oh Allah, I seek forgiveness of you. And so they go hand in hand.

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But repentance is more of an internal thing. There's an

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internal reality to it. And then it's still far as what we actually

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do ie that we say something like, Oh Allah, I seek your forgiveness.

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And so again, they do go hand in hand. And so this hadith is saying

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in the Lucha azo JAL Yub, so to Yoda, who belaid Allah extends his

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hand during the night. And it's important here, that whenever we

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have wording that appears to be anthropomorphic in nature, is that

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we understand exactly what this means. And remember nobody says is

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that the Buster led the idea of extending the hand. This is an era

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The

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says a way of saying that Allah accepts repentance.

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Excuse me, just as that if you Someone was giving you something

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that you would extend your hand to receive that particular thing. And

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this scholar says that this is majaz these are that figurative

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expressions, because that to refer to Allah to add as having a hand

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like human beings have hand this is impossible. One of the 13

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necessary attributes of Allah is that he is absolutely different

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from his creation. So, that when Allah says in the Quran, you

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handled life, okay, at the hand of Allah is above their hands. We

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understand this and other verses and other statements of our

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prophets, I send them in a similar fashion. So that Allah extends his

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hand during the day, in other words, is that this is an

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indication of his gentleness, his looked in his Rockman, in His

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mercy,

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that in order for the one who was musi who literally did wrong, ie

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that this person committed sins during the day, in order that He

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may forgive him. And that the meaning here ultimately is, is

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that the hope is, is that from the repercussions of what we do during

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the day is it hopefully people will come to their senses.

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Sometimes we fell short because that we were angry. And once we

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call down, we have remorse for what it is that we did a couple

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hours ago, or at night, we have remorse for what it is that we did

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during the day, that sometimes in the moment, is that we weren't

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prepared for the situation. And we did something we shouldn't have

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done. And so hopefully, that when night comes, it's now a change

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that as nightfall that happens is that we change psychologically

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even. And so that hopefully we'll have a different perspective on

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what what actually happened during the day. Or likewise, if this

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happens at night than the day, and that in hopes that we will be

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inspired to that return to Allah subhanaw and data. And that there

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is a narration that indicates is that there are two angels that are

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on our shoulders that are writing our good and our bad deeds. And

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whenever it is that we do a good deed

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is that the angel on the right shoulder will write it and we will

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have 10 fold the reward for performing that good deed. And

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whatever it is that we do a wrong deed from the Mercy of Allah

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subhanaw taala is that the angel on the right will say to the angel

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on the left that whole leave that person that seven hours saw out or

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not normally how we think of hours, but roughly it's the same

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the sub sat low, you sub by yourself, let him be for seven

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hours, perhaps that he's going to glorify Allah, or perhaps that he

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is going to seek forgiveness. So even in terms of the very writing

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down of the sins, and this is one of the same meanings is that our

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Prophet encouraged us will add to be a CEO, tell Hassan tiempo

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follow up a bad deed with a good deed and it will erase it. And if

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you think about the psychological importance of this, oftentimes

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because of the decisions that we've made, and the things that we

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did, or we didn't do, we're oftentimes haunted by our

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decisions. Sometimes this is one of the things that makes us fall

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into depression. And what our Prophet is teaching us is that in

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order to prevent that one of the many meanings it says if he's

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saying is that that thing that you've done that might bring about

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that a state of grief or you feeling bad as a result of doing

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it, follow it up quickly,

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and do something that you know, will that bring about its

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opposite, not only in terms of the the reward cancelling out the sin,

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but also in terms of the burden of the sin that we carry on our

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shoulders, is that when it is that replaced with the light of TA the

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light of obedience is that it changes our innermost state, and

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then at the level of the Spirit, then all of the other successive

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levels, there are ways that it affects the human being, until the

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most outward dimension in terms of how we deal with people, the

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things that we do outwardly and so forth. And so that this is really

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indicating to us the

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how the door of repentance is always open. So Allah extends his

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hand during the night so that the one who sin during the day can

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turn to him in repentance, and likewise, he extends his hand

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during the day. So the one who send by night can return to him in

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repentance, had the Tuttle know as shrimps, this hub to here we

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return

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Until, until that the sun rises mid Missouri behalf from the west.

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Because normally the sun rises from the east, of course, and this

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is one of the 10 major signs of the end of time is that the sun

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will rise, literally. And there could be metaphorical meanings to

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this as well. But the sun actually rises from the west. And this is a

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part of the general trend as we get closer and closer to the end

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of time, which, incidentally, all people of all faiths, all over the

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world faiths have an idea of the end of time, even the micro

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religions in different places, like Africa, or in that South

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America, or in the Far East, is that this is a constant. There's a

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book I have upstairs titled legends of the end, where it

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traces all of the different that perspectives on the end of time

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and the various traditions, whether it be the minds, or

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whether it be the Native Americans, or whether it be

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Muslims, Jews, or Christians or even that other that world

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religions, that all of them have a concept of the end. This is the

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nature of the world. And funnily enough, or you could say,

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ironically, even science, from a cosmological perspective, you see

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cosmologists speaking of the end. Now, whether they refer to it as

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that the collapse of the universe on itself, or to say that the

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universe is going to expand so much until it gets so big that it

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actually freezes or whether they say that,

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that human beings are going to destroy the world, that or we're

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going to, through artificial intelligence, create robots, that

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are so powerful and so smart that they outwit human beings and take

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over, and so forth and so on. The you would be surprised the

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possibilities that they are considering nowadays, and that

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there are even writers, and one of them being Martin Rees who are

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questioning whether or not we as a as humankind are going to get

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beyond this century in which we live the 21st century,

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just by the nature of the way that we are that living in this world,

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and how unsustainable it really is. And even now, to the extent

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that even where we'd have a dramatic shift, it actually might

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be too late. And that's why they're having all of these

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different summits on climate change, and so forth. And really,

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the conversation is not the way that it should be. And they're

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trying to limit the average temperature of the heating up of

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the earth to by 2052 degrees, where it's really in that four to

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five degree mark if it reaches that. So this is why that it's

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framed, and it's better than nothing yet, but still, it's very

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limited. That this is where they say that human beings will become

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extinct, is that we won't be able to live on planet Earth, it'll be

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inhabitable, anyhow, is that the sun will rise that from the west.

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And so hot Tattler a Shem Tatsu a shrimps when Madiba is that this

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door is open, in other words, is that as long as human beings live

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on Earth, the door for repentance is open.

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But we know that there's the science of Cobra, and the

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scientists overall, the great hour is the actual the hour, the end of

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time, when the Day of Judgment will the world will end. And the

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Day of Judgment will begin after that. And of course, we have a

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detailed description of what actually happens. The angel is

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sort of field blowing on the trumpet where all human beings

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die, and then that everyone is in the grave. And then the second

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blowing of the horn 40 years later, when everyone will be

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resurrected, even those that were cremated, will be brought back

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together. Even if they weren't buried in the normal sense of the

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word burial, they will be brought together and they will be driven

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from wherever they are on the face of this earth, or even in the sea

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wherever they are to a plane of judgment. And that's when the day

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of judgment starts is in the second blowing of the horn and the

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resurrection. But then we have the scientist solar at the lesser

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Hour, which it relates to our mortality, that that moment that

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we take our last breath I er death. When you and I die that's

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considered to be the lesser hour. And so for us is that this is when

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Toba ends. And they we believe that when a baby is born,

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is that the spirit is blown in to the baby that when they're in the

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womb of the mother after three successive periods of 40 days. So

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at the 120 day mark is when the spirit is blown that into the body

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in the womb.

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of the mother,

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and then the child is born. And then that when the spirit is

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blown, they say that it comes in through the soft spot of the

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child, you know, when the child is born, they have a soft spot that

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slowly closes in their cranium that as they get older, and it

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starts from here, and then it pervades their entire body. And

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then when the angel of death takes the spirit,

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in that the spirit comes from the tippy toes, and it's extracted

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from our body, and then it leaves the same place that it entered.

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And it is taken.

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And it differs for this reason. And oftentimes they say is it

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people's eyes when they take their last breath, look up, because the

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spirit is being taken, not always. But that's oftentimes the case.

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And then all of a sudden, that same person that you knew, there

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was animate, that was moving, that you knew was the all of a sudden,

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you see a dead corpse. And it's this person, that's what you know

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them to be. But that's not the person. There's some that what's

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happened there. And that science is attempting, many scientists are

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attempting to explain the way that the spirit in say, Oh, it's just

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the flashing of neurons, that if you just do scientific tests on

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certain things, in certain ways of measuring certain things, it's

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nothing other than a flashing of neurons, there's no reality to the

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Spirit. And that's a scientific perspective. And ultimately, that

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you can't ever detect a roar, which is so funny. Science can

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never that prove or disprove the spirit. Why? Because the spirit is

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beyond the realm of science. It's not something material. Like,

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we're the way that we're looking at matter here right before me,

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it's not something that science can even detect. So it is, it is,

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in that sense beyond science. And we see, experientially when

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someone's alive, what happens, what's that change, that all of a

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sudden, their spirit is taken, and the body no longer moves.

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And there's no more that the body is no longer animate. And then

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that all of a sudden, we're going to bury them, that shortly after

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that, what happened? What how do you explain that, from a religious

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perspective, from our religion, it's very easy to say the spirit

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was taken. And then we have a whole understanding of where the

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Spirit goes, and the what's known as the BUZZA, the intermediary

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realm, and so forth and so on, anyhow, is that the scientist

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Solara is that last moment that we take our last breath, but they say

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is that when the Spirit reaches what is called the Hatha Hara,

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which is your throat,

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and once the spirit because again, it's been taken like this. And

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sometimes it's very slow. And when you see people go through rigor

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mortis, or the pings of death, the throes of death, or it's

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oftentimes very intense, and people oftentimes will fall

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unconscious, regain consciousness, sometimes there'll be a lot of

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violent movement in the body. And that sometimes the spirit is taken

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very easily, they say, in general, is that the spirit of the believer

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is taken, like a hair that is in dough.

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And then the spirit of that of a disbeliever is like a spike that

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being taken out of wet cotton. It's much more that severe, may

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God protect us and preserve us. But anyhow, once it reaches here,

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it's too late. And so we have the story of the Pharaoh, and Moses,

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where is that once his spirit was just about to be taken, he said, I

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believe in the God of Moses in the PN D, that the children of Israel,

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that at that point is too late. His Spirit would have had already

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reached above the heart of that which is really the throat and so

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until that moment, either the sunrises from the west or is that

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our spirit reaches this part of our body? Is it the door of

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repentance is wide open. And this is where we have another Hadith in

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Sahih Muslim this hadith in Sahih Muslim that says Men Tabgha hobble

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and Tatula shrimps whoever repents before the sun rises Min mulgara

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behalf from the west tab Allah Allah, God will Recep I will

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accept his repentance. And so this is one of the beautiful Hadith

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that indicate to us the importance of repenting and turning to Allah

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Jalla DeLallo. And one other very important point that we tend to

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forget when it comes to this idea of repentance.

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We have thoughts

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They are the source of all of our actions, any voluntary action that

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you will be taken to account for begins with what is called an

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Arabic a halt. And you could simply translate as thought, or

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you could translate a suggestion or a notion. Anyhow, it begins

00:20:15 --> 00:20:17

with a hothead with a thought.

00:20:18 --> 00:20:22

And depending on what what it is that we do with it, will depend

00:20:22 --> 00:20:26

upon what happens after it. So all voluntary action begins with a

00:20:26 --> 00:20:29

thought. And then the next thing that happens within the human

00:20:29 --> 00:20:33

being, and this is deep psychology that you could analyze each one of

00:20:33 --> 00:20:39

these, that stages in great depth. The second thing that happens is

00:20:39 --> 00:20:43

there's what's called the male of the knifes, the incarnation of

00:20:43 --> 00:20:47

your soul, depending upon how purified you are, based upon your

00:20:47 --> 00:20:52

thought, you will either inclined towards it, or you will that

00:20:52 --> 00:20:58

disinclined from it. So depending upon the thought, ideally, we want

00:20:58 --> 00:21:03

to have hearts and souls that are in a tranquil state. So any

00:21:03 --> 00:21:06

thought of evil any thought to harm someone, any thought of doing

00:21:06 --> 00:21:11

something that would count as a sin, we're detested by it. But at

00:21:11 --> 00:21:15

the lower stages of spiritual development, that are thought to

00:21:15 --> 00:21:19

do wrong will come to the heart and will incline towards it. And

00:21:19 --> 00:21:24

this is where we have to work with ourselves into that, upbraid

00:21:24 --> 00:21:29

ourselves into that try to refine ourselves so that when we have a

00:21:29 --> 00:21:33

thought, and it's a bad thought, that we turn away from it, and we

00:21:33 --> 00:21:36

seek refuge in Allah, so you have the thought, then you have the

00:21:36 --> 00:21:40

inclination of the soul. And then the third stage is what's called

00:21:40 --> 00:21:42

the Hukam of the alcohol.

00:21:43 --> 00:21:47

What the intellect judges in relation to that thought,

00:21:48 --> 00:21:54

and so that the intellect must be fueled with a knowledge of the

00:21:54 --> 00:21:59

sacred law, or there's no way to really have correct thinking. And

00:21:59 --> 00:22:04

it also must, that be able to have strength, in terms of its logical,

00:22:04 --> 00:22:10

rational ability, and to be able to sift through that falsehood to

00:22:10 --> 00:22:14

know what the truth of the matter really is, and to make good

00:22:14 --> 00:22:18

decisions. And so you have a thought, you have the inclination

00:22:18 --> 00:22:22

of your soul, and then you make a Hukum, you make a judgment with

00:22:22 --> 00:22:23

your mind,

00:22:24 --> 00:22:27

or your intellect on how it is that you're going to interact with

00:22:27 --> 00:22:28

that thought.

00:22:29 --> 00:22:32

Do you do it? Do you not do it? Do you postpone it for now do you

00:22:32 --> 00:22:36

come back to it. And then only after that does the intention

00:22:36 --> 00:22:40

come? Now the thing is, this is happening so quickly.

00:22:41 --> 00:22:45

We oftentimes make instantaneous decisions. So this process is

00:22:45 --> 00:22:51

extremely quick. And what we need to learn is to that slow down and

00:22:51 --> 00:22:56

to think this is why our Prophet taught an hour to min Allah

00:22:56 --> 00:23:00

deliberation, consideration is from Allah, will agile

00:23:00 --> 00:23:04

administrator in haste is from the devil, even say this in English,

00:23:05 --> 00:23:07

haste is from the devil. There is that knowledge and other

00:23:07 --> 00:23:11

civilizations as well. And so deliberating and making sure this

00:23:11 --> 00:23:17

is a good idea, and developing a process whereby which we make not

00:23:17 --> 00:23:19

only major decisions, but even lesser decisions, we have an a

00:23:19 --> 00:23:24

wonderful process of istikhara, in doing the guidance, prayer, and

00:23:24 --> 00:23:29

Mr. Shah, seeking counsel from good people that are going to give

00:23:29 --> 00:23:33

us good advice. And the sign that we're asking the right person is

00:23:33 --> 00:23:38

that they would never hesitate to tell us something that we don't

00:23:38 --> 00:23:39

want to hear.

00:23:40 --> 00:23:43

That's a sign that you're seeking advice on the right person, if the

00:23:43 --> 00:23:46

person you're seeking advice from is just their nature is they're

00:23:46 --> 00:23:49

going to just tell you, whatever is you want to hear. They could be

00:23:49 --> 00:23:51

a friend still, but that's not someone you want to seek advice

00:23:51 --> 00:23:55

from. You want to seek advice from someone who that they would never

00:23:55 --> 00:23:59

hesitate to tell you something that you know, is not really what

00:23:59 --> 00:23:59

you want to hear.

00:24:01 --> 00:24:03

And then after that, we make our decision.

00:24:04 --> 00:24:05

And this, of course, doesn't

00:24:08 --> 00:24:12

eliminate our responsibility to think things through ourself. But

00:24:12 --> 00:24:15

we're always going to fall short and our perspective anyhow, we

00:24:15 --> 00:24:18

have this amazing process. So there's these are the four stages,

00:24:18 --> 00:24:21

you have the thought, you have the inclination of your soul, you have

00:24:21 --> 00:24:24

the judgment of your intellect, and then you have the intention

00:24:24 --> 00:24:28

that arises. And then the question is, and this is what the scholars

00:24:28 --> 00:24:32

have looked very carefully at, when are we take into account at

00:24:32 --> 00:24:33

what level

00:24:34 --> 00:24:36

you're definitely not taking into account that the level of the

00:24:36 --> 00:24:37

thought

00:24:38 --> 00:24:42

and you are definitely not taken to account for the inclination of

00:24:42 --> 00:24:43

your soul.

00:24:45 --> 00:24:50

Where you start to be taken into account usually is in relation to

00:24:50 --> 00:24:54

the judgment that you give. There could be certain instances where

00:24:55 --> 00:24:58

you're forgiven there. And that's a whole other topic. We won't go

00:24:58 --> 00:24:59

into too much detail now. You're

00:25:00 --> 00:25:03

Definitely take into account at the level of the intention, and

00:25:03 --> 00:25:07

most likely take into account in most situations, the level of the

00:25:07 --> 00:25:10

judgment that you give that based upon that thought and your

00:25:10 --> 00:25:13

inclination of your soul. And this is why that there's always going

00:25:13 --> 00:25:17

to be a tension within the human being, between your desire and

00:25:17 --> 00:25:21

between what you know what you need to do. But this is life. This

00:25:21 --> 00:25:25

is how Allah created us. It's like, even in terms of someone's

00:25:25 --> 00:25:25

physical health,

00:25:27 --> 00:25:30

if you're trying to get on a diet, and you go to someone's house, and

00:25:30 --> 00:25:34

there's just some delicious food, you're trying to cut back on your

00:25:34 --> 00:25:42

sugar. But is that homemade? That cherry pie? Is there's pumpkin pie

00:25:42 --> 00:25:46

Thanksgivings around the corner with whipped cream, and off, like,

00:25:46 --> 00:25:50

how are you going to refuse that? Okay, it's once a year, just eat

00:25:50 --> 00:25:53

it. But the point is, is that we even see this in terms of our

00:25:53 --> 00:25:57

physical health is that you, you are always going to be enticed

00:25:57 --> 00:26:01

towards doing certain things. But then you have to remind us how

00:26:01 --> 00:26:02

many calories are in there.

00:26:03 --> 00:26:07

How's this going to affect me, I have diabetes, if I eat this,

00:26:07 --> 00:26:11

there's going to be repercussions, right, so forth, and so on. And so

00:26:11 --> 00:26:15

the same thing is in relation to the spirit is that restraint is

00:26:15 --> 00:26:18

something that we absolutely have to learn. But the last thing I

00:26:18 --> 00:26:19

want to mention about this

00:26:20 --> 00:26:21

is that

00:26:22 --> 00:26:25

we have to be clear that you are not your thoughts

00:26:27 --> 00:26:30

in so that if you have terrible thoughts, you are not your

00:26:30 --> 00:26:33

thoughts. And I remember dealing with a situation where there's an

00:26:33 --> 00:26:37

individual who had this really bad thought in this one instance, I'm

00:26:37 --> 00:26:41

not going to mention what it was. But this person had convinced

00:26:41 --> 00:26:46

himself. He was that thing that he was thinking and it wasn't a good

00:26:46 --> 00:26:50

thing to do thinking of. But he in his mind was so bothered by the

00:26:50 --> 00:26:53

fact that he had the thought he thought he was that thing.

00:26:54 --> 00:26:58

And it just required a simple explanation know is that we are

00:26:58 --> 00:27:03

susceptible as human beings to the that metaphorical arrows of

00:27:03 --> 00:27:09

shaytaan of Satan. And then that what do we do with them? And this

00:27:09 --> 00:27:12

is where we have to recognize is that if we have a bad thought that

00:27:12 --> 00:27:16

we immediately remind ourselves that's not me. Right, that is

00:27:16 --> 00:27:21

shaytaan trying to lead me astray. But that is definitely not me. And

00:27:21 --> 00:27:23

if you act upon that thought,

00:27:24 --> 00:27:27

yes, you could say to a certain degree, then you are that thing.

00:27:27 --> 00:27:34

However, if you repent from that thought, and you fulfill the

00:27:34 --> 00:27:39

preconditions of repentance, which are very simple remorse, stop

00:27:39 --> 00:27:42

doing it intend to never do it again. And to ask Allah to forgive

00:27:42 --> 00:27:45

you simple. And the scholars say is that if you fulfill those

00:27:45 --> 00:27:50

conditions, Allah will forgive you from His bounty, then you are no

00:27:50 --> 00:27:55

longer that thing, ie it is erased from your psychological profile.

00:27:57 --> 00:27:59

Do you realize how empowering This is?

00:28:00 --> 00:28:05

And how people can they can really, that renew their entire

00:28:05 --> 00:28:09

conception of life, that through this amazing process of job of

00:28:09 --> 00:28:14

repentance, and that it no longer is you it is not only not erased

00:28:14 --> 00:28:19

in your scrolls, it is now erased from your psychological profile,

00:28:19 --> 00:28:24

it is no longer you. So, these in many, many more meanings are

00:28:24 --> 00:28:28

found. In this listed hadith of our Prophet salaallah Alia this

00:28:28 --> 00:28:31

I'll be sending me a lot Anibus has to be from those who returned

00:28:31 --> 00:28:34

to him in repentance day in and day out and to seek his

00:28:34 --> 00:28:37

forgiveness constantly subhanho wa Taala

00:28:43 --> 00:28:48

Bismillah so in the knowledge of wisdom we left off on chapter 22

00:28:48 --> 00:28:49

So page 59

00:28:52 --> 00:28:56

Allahumma salli ala Sayyidina Muhammad, Nautica Sati will mother

00:28:56 --> 00:29:00

the jetty which apparently behave equally as Swati who early he will

00:29:00 --> 00:29:01

serve him here noon

00:29:02 --> 00:29:06

Smilla Rahmanir Rahim Al hamdu Lillahi Rabbil Alameen wa sallahu

00:29:06 --> 00:29:11

wa ala Sayyidina Muhammad wa ala alihi wa sahbihi wa salam in

00:29:11 --> 00:29:14

knowledge and wisdom but Imam Abdullah ibn Halliwell, her dad,

00:29:16 --> 00:29:19

chapter 22, the people of this world and those of the next

00:29:23 --> 00:29:26

one the people of this world the distracted and those who mix good

00:29:26 --> 00:29:30

with evil acts give their love to the people of the Hereafter, the

00:29:30 --> 00:29:34

practicing scholars, the saints and the virtuous when they envy

00:29:34 --> 00:29:40

their obedience and attentive to God Most High and majestic is he

00:29:40 --> 00:29:44

and revere them for it. They are acting well and in obedience, and

00:29:44 --> 00:29:49

it is for them a sign of good fortune and success. It may even

00:29:49 --> 00:29:53

attract and lead them to emulate those people of virtue, tread

00:29:53 --> 00:29:57

their pads, engage in the good works they do, and acquire their

00:29:57 --> 00:29:59

praiseworthy attributes. This

00:30:00 --> 00:30:03

does in fact frequently occur, we have heard that a group of

00:30:03 --> 00:30:07

heedless and mixed. So now he's going to tie this into a story. So

00:30:07 --> 00:30:10

this is the way he begins. And what he does here is he's

00:30:10 --> 00:30:11

juxtaposing

00:30:13 --> 00:30:17

the people of the dunya dunya, the people of this world to the Al

00:30:17 --> 00:30:22

Ophira, the people of the Hereafter. And ultimately,

00:30:22 --> 00:30:25

everyone is living here in this world. But what he means here is

00:30:25 --> 00:30:30

is that the people whose priority is to prepare for the aka for the

00:30:30 --> 00:30:37

hereafter, and people whose that primary preoccupation is, with the

00:30:37 --> 00:30:38

things of this world.

00:30:39 --> 00:30:43

So he says, when the people of this world, and he refers to him

00:30:43 --> 00:30:47

as the distracted, and those who mix good with evil acts, so

00:30:47 --> 00:30:53

different ways of depicting or describing these people, give

00:30:53 --> 00:30:57

their love to the people of the hereafter. So notice here is that

00:30:57 --> 00:31:01

someone could be one of these worldly people, they're heed this,

00:31:01 --> 00:31:05

they're preoccupied with that doing things, oftentimes, they

00:31:05 --> 00:31:08

shouldn't do. But there's a difference between them doing

00:31:08 --> 00:31:14

those things, and that who their heart loves. In here, this is one

00:31:14 --> 00:31:17

of the ways that we start to understand the importance of love.

00:31:18 --> 00:31:25

And if it were a prerequisite to that do what it is that the people

00:31:25 --> 00:31:29

that you love, I specific in the religious context do is that no

00:31:29 --> 00:31:33

one would be able to love anyone. Because this is the whole point is

00:31:33 --> 00:31:36

that you might not be able to, you're not going to be able to do

00:31:36 --> 00:31:41

what the great righteous people do for the most part, but the door to

00:31:41 --> 00:31:45

love them is still open. And this is why we read their stories, you

00:31:45 --> 00:31:49

will hear people that criticize people that read the stories of

00:31:49 --> 00:31:53

the righteous, and they say you're trying to expect people to live up

00:31:53 --> 00:31:56

to a standard that no one can attain. And the fact of the matter

00:31:56 --> 00:32:00

is, is that this is not how we should understand this is that on

00:32:00 --> 00:32:04

the contrary, it's at learning that in these stories, reading

00:32:04 --> 00:32:07

them reciting them, that what happens, your heart starts to

00:32:07 --> 00:32:11

attach to them, and you start to love them. And precisely because

00:32:11 --> 00:32:15

you can't reach that what it is that they have that reached is

00:32:15 --> 00:32:19

that your love of them, will at least pull you in the direction

00:32:21 --> 00:32:23

and to help you try to emulate them. So this is what he's going

00:32:23 --> 00:32:28

to say here is as that how there's a benefit in having that love,

00:32:28 --> 00:32:32

even if that you're not from these people. So he says give their love

00:32:32 --> 00:32:35

to the people of the Hereafter the practicing scholars, the saints

00:32:35 --> 00:32:39

and the virtuous, these different groups of people. The ultimate

00:32:39 --> 00:32:42

Emmeline are the practicing scholars, the odia and the Saudi

00:32:42 --> 00:32:47

hain, this saints in the virtuous, when they envy their obedience

00:32:47 --> 00:32:50

envy here in the positive sense, it's actually a flip flop. There's

00:32:50 --> 00:32:53

negative envy and those positive envy, negative interviews where

00:32:53 --> 00:32:57

you want that blessing removed from someone. Positive envy is

00:32:57 --> 00:33:00

where you see someone who's been given a blessing. You don't want

00:33:00 --> 00:33:03

that blessing to be removed from them, but you want to resemble

00:33:03 --> 00:33:06

them, and you want to have that same blessing. That's a positive

00:33:06 --> 00:33:12

thing. And attentiveness to Allah, hi in majestic kissy and revere

00:33:12 --> 00:33:17

them for it. They're acting well, and in obedience in it is for them

00:33:17 --> 00:33:22

a sign of good fortune, and success. And he says it may even

00:33:22 --> 00:33:26

attract and lead them to emulate those people a virtue tread their

00:33:26 --> 00:33:30

paths, engaged in the good works, they do, and acquire their

00:33:30 --> 00:33:35

praiseworthy attributes. This does, in fact, frequently occur.

00:33:36 --> 00:33:40

So again, the importance of this is something that we really need

00:33:40 --> 00:33:45

to do on a regular basis is read the biographies of the righteous.

00:33:46 --> 00:33:49

And this is a genre that increasingly more and more books

00:33:49 --> 00:33:54

are available in English. And then we even have people that have

00:33:54 --> 00:33:58

converted in our times, for instance, and have documented the

00:33:58 --> 00:34:01

stories of the great people that they've met. And the book of

00:34:01 --> 00:34:06

Michael Cedric is the one that comes to mind that at the moment,

00:34:07 --> 00:34:10

and that there are others that have written that books in our

00:34:10 --> 00:34:15

time as well. However, that this we need to that write more books

00:34:15 --> 00:34:18

of the sword, so that we don't think that these are just things

00:34:18 --> 00:34:23

that people experienced centuries ago, know many of these stories

00:34:23 --> 00:34:26

that our teachers themselves, who converted right here in these

00:34:26 --> 00:34:31

lands, they experienced them. And some of them, we're not even

00:34:31 --> 00:34:37

scholarly people. And one of the example of these blessings stories

00:34:37 --> 00:34:41

is that Michael Cedric mentioned this is a he says that one time he

00:34:41 --> 00:34:45

was in the Haram and I'm paraphrasing the story.

00:34:46 --> 00:34:50

And there was a group of people that they were talking

00:34:51 --> 00:34:55

and that there was a particular friend of his

00:34:56 --> 00:35:00

who used to like to pay for people to

00:35:00 --> 00:35:03

Go from Mecca to visit the Prophet and Medina sold a lot, he said.

00:35:04 --> 00:35:08

And he saw someone do this. And he that made the intention that I

00:35:08 --> 00:35:12

want to do that one day, I want to give someone money to go visit

00:35:12 --> 00:35:17

Medina. So he says one day they're sitting down together. And this

00:35:17 --> 00:35:19

would appear to be a strange man

00:35:20 --> 00:35:24

that just comes into the gathering, and just sits among

00:35:24 --> 00:35:27

them, you can imagine you're sitting right there with people,

00:35:27 --> 00:35:30

you know, and someone who you don't know just comes in, plops

00:35:30 --> 00:35:32

down and sits right in the gathering with you.

00:35:34 --> 00:35:37

And that he extends his hand he says, Give me charity.

00:35:39 --> 00:35:42

And so that some of the people kind of look at him like, okay,

00:35:42 --> 00:35:46

that's, you know, poor manners. You're right in front of the

00:35:46 --> 00:35:49

Kaaba, to come into a gathering to interrupt and to ask for charity.

00:35:50 --> 00:35:52

So he said, in his mind, he just kind of in his heart just kind of

00:35:53 --> 00:35:57

turned away and didn't really pay much attention. And then that

00:35:57 --> 00:36:02

someone was going to give him some money, this man. And then he says,

00:36:02 --> 00:36:06

he says, No, I want it from you. And you actually points it,

00:36:06 --> 00:36:10

Michael, he says, I want it from you. I want to go to Medina.

00:36:12 --> 00:36:17

And it just hit him. And he realized that, okay, this is not

00:36:17 --> 00:36:21

your normal person. This is a very special person. And so he

00:36:21 --> 00:36:25

immediately gave him the funds to go to Medina. These types of

00:36:25 --> 00:36:31

things are examples, and there are many, many others, anyhow, is that

00:36:31 --> 00:36:34

there's amazing things that happen when you let your heart that fall

00:36:34 --> 00:36:38

in love with the truly righteous, it will oftentimes pull you

00:36:38 --> 00:36:42

towards that great good. And you mentioned this beautiful story

00:36:42 --> 00:36:43

here by one of the

00:36:44 --> 00:36:47

early people Vishal even at hearth, known as bishop Hill

00:36:47 --> 00:36:48

happy.

00:36:55 --> 00:36:58

We have heard that a group of heedless and mixed up people

00:36:58 --> 00:37:02

gathered one day and sent one of their number with 20 Durham's to

00:37:02 --> 00:37:06

buy fruits, perfume and other things to live in their gathering.

00:37:07 --> 00:37:10

He went to the market and found everyone crowding around a

00:37:10 --> 00:37:14

watermelon, each eager to buy it. The reason being that bishop had

00:37:14 --> 00:37:18

been ill had it had touched it with his hand.

00:37:20 --> 00:37:23

The man bought it for all the money he had and took it back to

00:37:23 --> 00:37:27

his companions. We had taken him long to return. So they asked him,

00:37:27 --> 00:37:31

you took such a long time, you returned with only this

00:37:31 --> 00:37:35

watermelon. He replied, This watermelon possesses something

00:37:35 --> 00:37:39

wondrous. They asked what that might be. And he said, bishop had

00:37:39 --> 00:37:43

been al Hadith, has touched it with his hand, and I competed for

00:37:43 --> 00:37:48

it until I acquired it for all the money. They asked, and who might

00:37:48 --> 00:37:52

this bishop be? A servant, he replied, who has obeyed God, and

00:37:52 --> 00:37:57

was honored by him? Hearing this, they exclaimed to each other, if

00:37:57 --> 00:38:01

the man of obedience ends up being so honored by God, the Exalted in

00:38:01 --> 00:38:05

this world, how will it be for him in the Hereafter, they all

00:38:05 --> 00:38:09

repented and abandoned their frivolous and futile activities.

00:38:09 --> 00:38:14

And so this is a an an example. And there are many, this is one

00:38:14 --> 00:38:18

that a mama had dad includes in his work. And the point of the

00:38:18 --> 00:38:20

story is, is that not that this is always going to happen to

00:38:20 --> 00:38:26

everyone. But is it people who that make good intentions, is that

00:38:26 --> 00:38:29

this are types of things that can happen. And what we take from this

00:38:29 --> 00:38:35

is, is that when you are around good people, from the blessing of

00:38:35 --> 00:38:38

their presence, the best of you comes out.

00:38:39 --> 00:38:43

And this is the whole purpose of the inheritors of the prophets.

00:38:43 --> 00:38:48

Their whole purpose is to bring out the best in you, every single

00:38:48 --> 00:38:53

one of us has an Adamic potential, we all have a potential. And the

00:38:53 --> 00:38:57

truly righteous are those who bring out your individual

00:38:57 --> 00:39:02

potential, what is your potential as an individual, they bring out

00:39:02 --> 00:39:06

the best of you. And they cover the worst of you.

00:39:07 --> 00:39:10

And the way they do is they cover up the worst of you with the best

00:39:10 --> 00:39:15

of you. And so the veil your faults, and that they bring out

00:39:15 --> 00:39:19

the good that is in you. And this is the way that they are. And that

00:39:19 --> 00:39:23

you find that when you're in their presence, is that they're almost

00:39:23 --> 00:39:28

always positive. Their presence is uplifting. When you leave their

00:39:28 --> 00:39:32

presence, you feel good, that you might have been heavy, you might

00:39:32 --> 00:39:35

have been stressed out. You might have been anxious or whatever,

00:39:35 --> 00:39:39

that you leave their presence you feel better, and that you feel

00:39:39 --> 00:39:42

relieved that you feel like a burden has been lifted from your

00:39:42 --> 00:39:46

shoulders. These are the people that we want to be around. And

00:39:46 --> 00:39:49

that this is the purpose is that we come together to learn this is

00:39:49 --> 00:39:53

the purpose that we congregate for gatherings of remembrance and so

00:39:53 --> 00:39:59

forth, is so that we can that have the best of ourselves, be brought

00:39:59 --> 00:39:59

out

00:40:00 --> 00:40:03

And it's like anything else, everything has a potential. Every

00:40:03 --> 00:40:07

seed has a potential to be whatever tree that that seed is

00:40:07 --> 00:40:11

from. But did you plant it? Did you put it under the ground? The

00:40:11 --> 00:40:15

correct distance? Did you water it? Did you nurture it. So whether

00:40:15 --> 00:40:18

or not a seed is going to ultimately be a fruit bearing

00:40:18 --> 00:40:23

tree, that is one thing, but it exists, it exists in the potential

00:40:23 --> 00:40:28

of that seed. And likewise, in the heart of every single human being,

00:40:28 --> 00:40:32

lies the greatest potential of all, which is to come to know our

00:40:32 --> 00:40:37

Lord subhanho wa taala. So in this case, this was merely a watermelon

00:40:37 --> 00:40:40

that vitiated Hadith that touched

00:40:42 --> 00:40:45

and that bishop would have you wish it had been and had attached.

00:40:46 --> 00:40:51

And so there was a blessing in it. And that there is truth to

00:40:51 --> 00:40:55

blessing and blessing people, and blessing plaisance and lesson

00:40:55 --> 00:41:01

times, and when you're exposed to that blessing, is that one of the

00:41:02 --> 00:41:07

great things that happens is transformation. And sometimes

00:41:07 --> 00:41:10

these people are not who we expect them to be. Sometimes they don't

00:41:10 --> 00:41:14

dress even like that very religious people seem to dress

00:41:14 --> 00:41:16

Sometimes they're very simple people. Sometimes they're not even

00:41:16 --> 00:41:21

very articulate, and that oftentimes are overlooked. And

00:41:21 --> 00:41:24

people deem them to be insignificant. But their presence,

00:41:24 --> 00:41:29

there's immense blessing, immense blessing, just in their presence,

00:41:29 --> 00:41:34

and all kinds of things happen when they come to a place, or they

00:41:34 --> 00:41:38

just make a prayer in a place. Or they that make a prayer for

00:41:38 --> 00:41:42

someone, and so forth and so on. And that most of the benefit is

00:41:42 --> 00:41:46

actually intangible, and it's not witnessed. So these are the people

00:41:46 --> 00:41:50

that we want to seek out, and that especially for our children, as it

00:41:50 --> 00:41:54

it's always a good idea to ask people that you believe to be

00:41:54 --> 00:41:57

special to pray for your children. And this is the way of the people

00:41:57 --> 00:41:59

who came before us is that they would bring their children to the

00:41:59 --> 00:42:03

righteous, so that the righteous could that make dua for them, and

00:42:03 --> 00:42:07

so that they could hopefully, that attain the blessing of that dua

00:42:08 --> 00:42:08

type.

00:42:13 --> 00:42:17

Events like these are frequent occurrences for unaware and he

00:42:17 --> 00:42:20

lists people when they take to respecting and loving those

00:42:20 --> 00:42:23

possessed of Taqwa and attentiveness to God.

00:42:24 --> 00:42:29

On the other hand, when people of the hereafter and of attentiveness

00:42:29 --> 00:42:32

give their love to the unaware and mixed up, people of the world,

00:42:33 --> 00:42:37

begin to appreciate them find their condition pleasant and envy

00:42:37 --> 00:42:41

their enjoyment of the world's passions and manifold pleasures.

00:42:41 --> 00:42:45

This indicates that their power of discernment is weak, the

00:42:45 --> 00:42:49

resolution crumbling and that they have little or no sincerity in

00:42:49 --> 00:42:52

their traveling toward God, the Exalted and the hereafter. Okay,

00:42:52 --> 00:42:56

so his we don't want his statement to be misunderstood. So let's look

00:42:56 --> 00:42:59

at this a little bit more closely. So he says on the other hand, when

00:42:59 --> 00:43:02

the people of the Hereafter ie these categories that were

00:43:02 --> 00:43:06

previously mentioned, the rightly guided scholar, the Olia saints,

00:43:06 --> 00:43:12

to Salah hain, the righteous, the virtuous, is that when that these

00:43:12 --> 00:43:14

are people that are dedicating their life, or the majority of

00:43:14 --> 00:43:20

their time to the hereafter, is that if that they love the people

00:43:20 --> 00:43:24

of the dunya, for the sake of the dunya, this is what he means by

00:43:24 --> 00:43:27

her. Because you're supposed to love all human beings from the

00:43:27 --> 00:43:32

standpoint that they're creations of God. But that what he means

00:43:32 --> 00:43:36

here is loving them for the sake of the world. Love really is true

00:43:36 --> 00:43:41

love is love only for the sake of Allah subhanho wa taala. And you

00:43:41 --> 00:43:45

love what Allah loves, and you just like what he dislikes. So

00:43:45 --> 00:43:49

here it means loving them for the sake of the world. And what he

00:43:49 --> 00:43:55

means by that appreciate them here is that is that what Malou Elohim

00:43:56 --> 00:43:59

is that they inclined towards them. In other words, the worldly

00:43:59 --> 00:44:02

pleasures they're inclining towards, will start to know how

00:44:02 --> 00:44:05

Allah whom they find their condition, pleasant, in other

00:44:05 --> 00:44:10

words, is that that's they find that they inclined towards that

00:44:10 --> 00:44:17

wanting to be in that same state. And that having again, that envy

00:44:17 --> 00:44:21

for their enjoyment of the world's passions and manifold pleasures.

00:44:22 --> 00:44:25

His point here is is that this is not befitting of the people who

00:44:25 --> 00:44:28

dedicate themselves to the alcara is that it doesn't mean that they

00:44:28 --> 00:44:31

don't show love to these people they do, but they don't incline

00:44:31 --> 00:44:36

towards what those people have. In fact, they turn away from it. And

00:44:36 --> 00:44:40

this is something that we have to suffer. And this is a universal

00:44:40 --> 00:44:45

people do not respect religious people who covet the world. This

00:44:45 --> 00:44:49

is usually the case. People don't respect religious people who covet

00:44:50 --> 00:44:54

the possessions of others who want what they have, in a worldly sense

00:44:55 --> 00:44:59

is that we should realize is that it doesn't mean that that those

00:44:59 --> 00:44:59

are worldly

00:45:00 --> 00:45:03

possessions can't be a blessing for someone they can. But it's not

00:45:03 --> 00:45:06

something that is coveted in and of itself, in other words he's

00:45:06 --> 00:45:10

teaching us is that we need to that distance ourself from the

00:45:10 --> 00:45:16

attachments, you can have worldly things, you can have a nice that

00:45:16 --> 00:45:20

living, you can have a nice house in a nice car. But the key is not

00:45:20 --> 00:45:22

to have your heart attached to it.

00:45:23 --> 00:45:27

And not to desire those that live in a bigger house or to have a

00:45:27 --> 00:45:31

more expensive car or have a more high paying job and so forth and

00:45:31 --> 00:45:34

so on. To protect your heart from that. No.

00:45:40 --> 00:45:44

Just as this world just as this world is vile and insignificant

00:45:44 --> 00:45:49

with all that it contains so to is he who has desire, greed and

00:45:49 --> 00:45:53

attachment for its passions and pleasures, and is excessively

00:45:53 --> 00:45:57

concerned with acquiring and developing them. Thus, when people

00:45:57 --> 00:46:00

of the Hereafter become such that they envy and respect those of

00:46:00 --> 00:46:05

that description, they may end up even lonelier than them in degree,

00:46:05 --> 00:46:09

lesser in goodness, and baser an ambition Sastra raffia

00:46:10 --> 00:46:13

On the contrary, people of religion and the hereafter must

00:46:13 --> 00:46:18

raise their ambition rise above people, or excuse me, rise above

00:46:18 --> 00:46:22

finding security in the world and its people and be repelled and

00:46:22 --> 00:46:26

disgusted by all his passions and fleeting pleasures, for in

00:46:26 --> 00:46:31

reality, these are but foul defile defiling filth. So he wants our

00:46:31 --> 00:46:34

perspective to be clear. Now these are not necessarily things that we

00:46:34 --> 00:46:37

say outward, he's talking about perspective. And he's given us a

00:46:37 --> 00:46:43

perspective so that we we see the world for what it is. And again,

00:46:43 --> 00:46:46

it doesn't mean that you don't take part in it. What he's doing

00:46:46 --> 00:46:52

is giving us a tool to give it to have a perspective. And this is

00:46:52 --> 00:46:56

that requires a bit of spiritual struggle. Is it where you can

00:46:56 --> 00:47:00

outwardly be with people, and you eat with them when they eat and

00:47:00 --> 00:47:04

you talk with them when you talk but your heart is with Allah.

00:47:05 --> 00:47:08

That's really the goal is that in any given moment, you're doing

00:47:08 --> 00:47:12

exactly what Allah wants you to do. And outwardly with the people.

00:47:13 --> 00:47:16

Outwardly you're doing what you should be doing but your heart is

00:47:16 --> 00:47:17

with Allah Jalla Jalla Allah.

00:47:19 --> 00:47:19

Okay.

00:47:21 --> 00:47:26

The world has been likened to putrid Karen, and to disgusting

00:47:26 --> 00:47:30

refuse. In the words of the Messenger of God Himself, Allahu

00:47:30 --> 00:47:35

alayhi wa sallam, and those of the righteous predecessors. The world

00:47:35 --> 00:47:40

is putrid. Karen says one Hadith saw dzifa as era and if you ever

00:47:40 --> 00:47:45

been and you smell the dead animal, how horrible it is. Right?

00:47:45 --> 00:47:50

It smells terrible. When you pass by that a carrion is basically a

00:47:50 --> 00:47:55

dead and slaughtered animal you smell it smells terrible. And he's

00:47:55 --> 00:47:58

saying is that the world in and of itself insofar as it is

00:47:58 --> 00:48:03

disconnected from Allah. In itself, it's like a dead cow. It's

00:48:03 --> 00:48:04

a putrid corpse.

00:48:06 --> 00:48:10

It was like into that filth which is expelled from man's gut and the

00:48:10 --> 00:48:16

Hadith of Al Dahuk al Fidel Ibn II had, where he said were I to be

00:48:16 --> 00:48:21

told, take the world it is listed there permissible. You take what

00:48:21 --> 00:48:26

you want from take the world it is listed there will be no asking to

00:48:26 --> 00:48:30

account. I would still be as repelled by it as any of you is

00:48:30 --> 00:48:35

repelled by a carcass he passes by, in which he fears may foul his

00:48:35 --> 00:48:35

clothes.

00:48:37 --> 00:48:43

LDF Fei, Yaffe el Yaffe relates in one of his books, the story of the

00:48:43 --> 00:48:47

vizier who wants went out with the magnificent escort which so

00:48:47 --> 00:48:51

impressed a group of strangers that they kept inquiring who is

00:48:51 --> 00:48:55

he? Or who he was, until a woman by the roadside replied, how long

00:48:55 --> 00:49:01

will he go on asking who is this? Who is this? This is a servant who

00:49:01 --> 00:49:05

has fallen from the consideration of God the Exalted and has been

00:49:05 --> 00:49:10

afflicted by him with that which you now behold. Over here in this,

00:49:10 --> 00:49:14

the vizier returned to the king requesting to be relieved from

00:49:14 --> 00:49:20

office. Then as a penitent, he went to Mecca, the noble where he

00:49:20 --> 00:49:23

remained until he died. So this is very different. We spoken about

00:49:23 --> 00:49:26

this before. But this whole idea of the Protestant work ethic one

00:49:26 --> 00:49:32

of those principles being that Oh, because that we are very well off

00:49:32 --> 00:49:37

materially, this is a sign that we are beloved to Allah, and that

00:49:37 --> 00:49:42

this is not the Muslim perspective. And there is not a

00:49:42 --> 00:49:45

correlation between being well off in between being beloved to Allah.

00:49:46 --> 00:49:49

It's actually if anything, it's the opposite. Now, certainly

00:49:49 --> 00:49:54

someone who has that wealth and worldly things can be close to

00:49:54 --> 00:49:58

Allah. There's no doubt about that. But the sign of us being

00:49:58 --> 00:49:59

close to Allah is not

00:50:00 --> 00:50:04

Now that we are well off in the material sense, and that a good

00:50:04 --> 00:50:08

portion of not the vast majority of truly righteous people, and

00:50:08 --> 00:50:14

even scholars as it very simply, and so that this is at the level

00:50:14 --> 00:50:18

of perspective here. And so if you look at how this lady, this

00:50:18 --> 00:50:22

elderly lady interpreted this, that people are impressed by this

00:50:22 --> 00:50:26

individual and his retinue in his horse, probably in his clothes and

00:50:27 --> 00:50:30

everything, everyone that was with him, and the procession that was

00:50:30 --> 00:50:34

taking place before that, who is this? Who is this? And that she

00:50:34 --> 00:50:37

just responded by saying, why you keep it? How long? Are you going

00:50:37 --> 00:50:41

to keep asking, Who is this? Who is this? Right? This is a server

00:50:41 --> 00:50:45

and who has fallen from the consideration of Allah. Right, she

00:50:45 --> 00:50:50

saw the fact that him being in this procession dressed as he is

00:50:50 --> 00:50:54

doing, what he's doing is a sign that his portion was limited to a

00:50:54 --> 00:50:58

portion of this world. This was a very different perspective than

00:50:58 --> 00:51:01

the vast majority of the people of the world, if you look at the vast

00:51:01 --> 00:51:05

majority of people who they want to be like, and what they would

00:51:05 --> 00:51:12

wish to have, how people just would do anything to be in that

00:51:12 --> 00:51:17

magazine, or that on that television show, or to know so and

00:51:17 --> 00:51:23

so people would give their souls for these things. And that what

00:51:23 --> 00:51:25

he's teaching us here is this is not the way forward this is not

00:51:25 --> 00:51:29

the religious life. We want to be like the truly religious people,

00:51:30 --> 00:51:33

and the common sight of all religious people, not just in

00:51:33 --> 00:51:37

Prophetic teachings, even more so in Christian teachings, even more

00:51:37 --> 00:51:42

so that in other that previous religions, Islam is something that

00:51:42 --> 00:51:47

really, that joins between the outward and the inward. But if you

00:51:47 --> 00:51:49

look at the stories that are associated with the Prophet Jesus,

00:51:49 --> 00:51:53

at least, even the stories that have come down through that Muslim

00:51:53 --> 00:51:58

traditions of the Prophet Jesus, Jesus, it son wasn't ascetic. He

00:51:58 --> 00:52:01

was someone who completely turned away from the world. We were just

00:52:01 --> 00:52:06

mentioning how that he was known his pillow was a rock. And how

00:52:06 --> 00:52:10

many amazing stories do we have of the acidic nature of the Prophet

00:52:10 --> 00:52:14

Jesus? And this is why is that the Sophia that people try to focus on

00:52:14 --> 00:52:18

the science of Ersan is that they tend to quote often the stories of

00:52:18 --> 00:52:23

the Prophet Isa, Prophet Jesus Elisa, because of his piety, and

00:52:23 --> 00:52:29

the way that he turned away from this world, anyhow, is that this

00:52:29 --> 00:52:33

is the perspective that we must have and that at least at the

00:52:33 --> 00:52:36

level of perspective, we have clarity then we can try to work on

00:52:36 --> 00:52:39

ourselves in relation to what is that we inclined towards? Because

00:52:39 --> 00:52:41

just finished the last two paragraphs

00:52:43 --> 00:52:46

won't be people of religion and the hereafter behold worldly

00:52:46 --> 00:52:51

people eager to accumulate and preoccupied with passions, they

00:52:51 --> 00:52:54

must feel sorry for them and pray that they should be freed and

00:52:54 --> 00:52:56

saved from what they have fallen,

00:52:58 --> 00:53:01

fallen prey to in turning away from God, the Exalted and

00:53:01 --> 00:53:05

heedlessness of the Hereafter, which is their becoming and their

00:53:05 --> 00:53:06

appointed times.

00:53:09 --> 00:53:12

How different is that to what we just mentioned? So people have

00:53:12 --> 00:53:17

deemed people religion and the hereafter, when they see people of

00:53:17 --> 00:53:20

the world eager to accumulate and be preoccupied with past they must

00:53:20 --> 00:53:21

feel sorry for them.

00:53:23 --> 00:53:27

Right where it's not, oh, I wish I had with that, that the correct

00:53:27 --> 00:53:32

religious responses to feel sorry for someone that in your hope that

00:53:32 --> 00:53:36

they be freed and saved what they've been that they've fallen

00:53:36 --> 00:53:36

prey to?

00:53:38 --> 00:53:39

God forbid.

00:53:41 --> 00:53:44

God forbid that the people of the Hereafter should wish to become

00:53:44 --> 00:53:48

like them. It is only so with those who lacked discernment,

00:53:48 --> 00:53:53

sincerity with God the Exalted, true detachment or desire for the

00:53:53 --> 00:53:58

better and more permanent last abode. He who is so will have

00:53:58 --> 00:54:02

exchanged that which is better and longer lasting for that which is

00:54:02 --> 00:54:06

base, he will have failed to appreciate the value of God's

00:54:06 --> 00:54:11

favorite to him when he chose for him to have him press toward him,

00:54:11 --> 00:54:15

and the permanent last abode and preserve him from the affliction

00:54:15 --> 00:54:20

of turning a wave and forgetting Him, August and majestic is he in

00:54:20 --> 00:54:24

the pursuit of this ephemeral, lowly valueless world? The

00:54:24 --> 00:54:29

Messenger of God, so Allahu alayhi wa sallam said, had the world

00:54:29 --> 00:54:33

weighed in the sight of God's so much as the wing of a gnat. He

00:54:33 --> 00:54:36

would never have given a disbelievers sip of its water.

00:54:37 --> 00:54:41

There are many other well known Hadith in this regard. Success is

00:54:41 --> 00:54:46

in the land of God and success is in the hand of God. The whole

00:54:46 --> 00:54:50

matter belongs to him. There is neither ability nor power saved by

00:54:50 --> 00:54:53

God, transcendent and exalted as he

00:54:54 --> 00:54:58

give us tofi can open up the doors of understanding and bless us to

00:54:58 --> 00:55:00

be people knowledge and wisdom.

00:55:00 --> 00:55:04

them may Allah to Allah bus system inclined towards the hereafter and

00:55:04 --> 00:55:07

to prepare day in and day out and return to him and all of our

00:55:07 --> 00:55:10

different states Subhana wa Tada. Also Allah had as even Muhammad

00:55:10 --> 00:55:13

denied it was obvious and mysterious AlFar to hide 100

00:55:13 --> 00:55:14

Attend to be

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