Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #26 Ustadh Hasan Petrus
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The importance of seeking the path of knowledge to attain the highest rank is through the path of worship, the path of knowledge, and the path of knowledge. Small habits can improve spiritual growth and behavior, and it is important to measure one's spiritual state and make a commitment to change. The speakers discuss the benefits of monitoring one's behavior and making a commitment to change, as it is rare for one to become very busy. They also emphasize the importance of knowing one's condition and monitoring one's spiritual state to improve one's life.
AI: Summary ©
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So it must mean that we commence this gathering of knowledge of
this is a gathering of Edom.
And
scholars they mentioned
what they remind us is that every individual needs two gatherings,
at least two types of gatherings in their week, that they need a
gathering of vicar and they need a gathering of Edom of knowledge, a
gathering of remembrance, and a gathering of knowledge. And, in a
sense, part of the spiritual path. Or you can say, the two wings of
the spiritual path is that vicar and knowledge they go together is
that finding that balance between being engrossed in a bed, and also
being engrossed in seeking knowledge. And combining those two
is that by those two aspects is that the believer, the aspirant
takes flight on the wings of liquor, and earn and this type of
knowledge that Imam Al Haddad reminds us of these beautiful
trees, knowledge and wisdom, right, and it's entitled knowledge
and wisdom. And this is true knowledge is that ultimately, true
knowledge is not facts, or it's not information, but it's
knowledge of the heart. And this is what you might have heard that
he always reminds us of, and he always brings us back to this true
knowledge element happy. And that this knowledge, this knowledge of
the heart, is needed by all we all need this knowledge, and it could
be compared to perhaps spring or a well is that it's a spring or it's
a wellness, spiritual fountain. And if we don't drink from this
knowledge, and if we don't take a portion, from this knowledge over
time, what happens is that will die from thirst, that this is the
state, the human condition is that if people don't have any aspect to
these meanings, is that internally, they can die from
thirst of these meanings. So the idea behind these weekly
gatherings of knowledge is that we come to the source, we come to the
spring, and this is the spring that gives us lives that gives
life to the hearts. There's the spring, that gives life to the
heart knowledge gives life to the heart. And they mentioned about in
places of knowledge, and a virtuous cities such as the city
of Turin, and Yemen and other cities, Fez in Morocco, other
virtuous cities, they said that in terms of the society there was,
you can say like there was three levels or three ranks in terms of
the members of the society. And the first is that they said that
the highest rank are those who took the way of the Kitab. In
other words, they took the way of knowledge. In other words, they
were the scholars and the pre eminent learned ones from amongst
that, from amongst that society. And those who are unable, for
whatever reason, to take the path of the Kitab of knowledge can I
have for knowledge is that they took the path of the Merab. In
other words, they took the path of worship, right, so those who
weren't able to devote themselves to the study of knowledge that
they would devote themselves to worship, and they would be you
know, I have it wouldn't be added.
And those who didn't, weren't able to take the path of worship they
had, whatever preoccupations that they had and they had different
things that they had to add
added to that added a clue is that they never left the ad.
They never left the etiquette, or they never left the mannerisms of
Islam or of the deen. So these are the three paths, the paths of
knowledge, rather than add up. And remember that in these books, he's
reminding us of these adab that we always need to have in this
compartment that we always need to,
that we always need to,
to be in the state. So as I want to remember her dad, in another
book, he talks about seeking knowledge. And I want to start
this gathering with this reminder, or this counsel that Obama had
that talks about in his book of councils. And that he says, with
regards to seeking knowledge, he says, I counsel I counsel you to
avidly seek beneficial knowledge, through stretch, studying,
reading, reviewing and researching. Do not allow laziness
or boredom to cause you to stop seeking knowledge, nor the fear
that you will not act upon it. For that is foolishness. You must seek
knowledge with a sound intention. And you must scrutinize your lower
self to ascertain whether it is sound. Do not be convinced by its
claims until you examine it, test it and force it to act upon what
it has learned. You must then teach what you have learned to
those who do not know whether they asked to be taught or not. If the
devil should say to you, do you teach others or if the devil
should say to you do not teach others until you become a scholar.
This is a common mis understanding that people might have you can't
you can't teach you can't share your knowledge if you're not a
scholar. And this is ultimately from the shaytaan. So what's the
response then say in regards to what I have learned, I am
knowledgeable about that. Therefore, it is obligatory for me
to teach it to others. As for those things, I do not know it is
obligatory for me to learn them. This is in regards to obligatory
knowledge. In addition to this Learning and Teaching
supplementary knowledge is a great act of worship which brings one's
which brings when nearer to Allah, if one's intention is sound, in
order for it to be sound, one must only teach seeking the countenance
of Allah and the abode of the Hereafter, and not for statue or
wealth or anything else. And then he says here, and this is very
beautiful. So he's talking about seeking knowledge. And then he
returns it back to this type of knowledge, the knowledge of the
heart says, You must regularly read and reflect upon the books of
the masters of the spiritual path.
You must regularly read and reflect upon the books of the
masters of the spiritual path for their in is guidance to the
special knowledge of Allah advice on rectifying your intentions, so
that all your actions are performed solely for Allah,
refined refinement of the soul, and other beneficial knowledge
that leads that leads one towards salvation and success. And he says
no one refrains from reading and studying these books, except one
whose insight is blinded, and whose heart is darkened.
And then remember, had amazing his clarity and the precision of his
statements. And then he says, If you don't have enough time to
undertake a general reading of these books, someone who doesn't
have time, then focus on the books of Imam Al Ghazali. For their the
most beneficial, comprehensive and unique and we can also obviously
add to that is that you could focus on the books of Imam Al
Haddad. Because they say that the mom and her dad he summarized here
and he summarized the works of Imam Ghazali in his in his own
competitions, especially an SI a Dini councils of religion.
So with that, Mina will read the 26th chapter, which is entitled
assessing one spiritual state. And that ties into what he had just
said, is that assessing what spiritual state has to do also,
with what he said is that those who don't read these books is that
one of the consequences of that is that they won't be conscious of
their spiritual state. That one of the benefits of these gatherings
one of the benefits of reading these books, whether we're doing
it privately or whether whether we're doing it in public and with
each other is that it enables us to think about these matters to
think about our own heart, to think about our own spirituality
to think about our own progress and where we are with relation to
all these these various meanings. So Miss Mina
Bismillah AR Rahman Rahim Al hamdu Lillahi Rabbil Alameen wa salatu
salam ala Sayidina Muhammad.
This is Chapter 26. Should a person wished to know whether in
religious terms he is improving and ascending or diminishing and
descending, he should look at how his state and conduct had been in
the month that had just gone by, or the year that had just ended.
So, national Imam Al Haddad is very practical.
And I think that's one of the things that distinguishes the mum
and her dad, amongst other things. But his advice is very practical.
It's not theoretical, or something that might be beyond the heads of
most of us or many of us. But it's something that I think anyone can
take from. And again, this specific book
is a mom and her dad's reflections and his thoughts that came about
to him by way of inspiration, during his own teaching sessions
and his own reminders and his own counsels. So he says here that
should a person wish to know whether in religious terms, right,
spiritually speaking, whether he's improving or ascending, or
diminishing, or descending, so So how do we know ascending or
descending? So how do we know
where we are in terms of our spiritual growth? That's the
question. And that question is obligatory to ask that this is far
too vain, to be cognizant and to be conscious of our own condition.
And this is one of the hardest things to do, really, because it's
not an easy thing to look in the mirror, spiritually speaking, why?
Because it's not easy to look at things that are not pleasant. And
to really face, you know, quote, unquote, the shadow, it's not an
easy thing to do. But it's one of the most important things to do.
Because if we don't do this, then what does it lead to? It leads to
delusion, and is the delusion where we might think that we're
something, but really, were something else, you might think
that we're seekers, but maybe it's all about enough. So it actually
takes courage and bravery, to set apart so as to embark on the
spiritual path. Because you have to face your enemy, and your
greatest enemy is obviously yourself.
So
that's the question that we always have to ask ourselves every day is
what is our condition. And even in general, whatever aspect of our
lives, we have to ask ourselves, what is our condition, we always
have to know what is our condition, but specifically in
religious terms, because obviously,
the greatest benefit and the greatest harm is with regard to
the next life. So he gives a very, very practical way of assessing
our states. And he says that he should look at how his state and
conduct has been in the month that has passed has just gone by, or
the year that has just ended. So in other words, you have to look
back in retrospect, and you have to see how, and this is also, the
beautiful meaning in this is that all of us, we shouldn't compare
ourselves to other people.
And a lot of times, when we compare ourselves a lot of times,
the reason why people are
in a state of anxiety, and a lot of anxiety is called as caused,
because we're always looking at other people. And we're always
comparing ourselves, especially in materially speaking, which is not
a good idea to other people. But what we should really judge
ourselves and assess ourselves is how we used to be right and what
ultimately what we want, is we want to become better versions of
ourselves. And we do that by again, as a member Hodeida saying
by retrospect, looking back at, for example, the year or the
month, or even the week, or even the end of the day, and this is
known as Maha Sabha is that taking oneself to account that even at
the end of the day, we can reflect and we can see how we started our
day, and how we ended our day and look at the difference between the
two. And they mentioned that one time Imam Malik, one of the one of
the students, one of
seekers of knowledge came to Imam Malik. And he said, I want to seek
knowledge. And he said, I want to do this, I don't want to learn
this, and I want to learn this. And Imam Malik said that all of
that is good. And then as this young man was departing, he said
that you know, what's even better than that is that if you start at
the beginning of your day, all the way to the end of your day in a
good condition, in a good state, in a state of a bad instead of
worship, is that that's better than just seeking knowledge, if it
doesn't have any tangible fruit or any tangible benefit to it. And so
then he says, So, and then he explains and clarifies what that
means to compare oneself to the previous month or the previous
year. And he says,
If he finds that they were better in his estimation, and superior to
his present state and conduct, let him know that he is falling into
degradation. Whereas if you find his present state and conduct
better and superior to his previous ones, let him know that
he is ascending and improving.
So one of the things that helps, in retrospect, looking back at our
previous days, is keeping a journal
that some of the solid hinders that they would keep a journal,
and that they would just write down, you know, thoughts that came
to them, or things important events that happened during the
day. And if you do this, is that this kind of captures who you are
in those days. And if you see if someone has a journal that they
can go back to, even though the way that they write, you'll see
improvements, even in the way that you read or the things that you're
right away, or the ways that you thought, and all these subtleties
that you won't have. So one of the things that is very beneficial in
assessing our state of spiritual space is keeping a daily journal
doesn't even have to be daily, maybe even weekly, just kind of
writing something down. And going back to that, and once you read,
and going back to that, and that will be beneficial.
Another thing, or another practical
piece of advice that we can take in improving ourselves, so
journals for the past, and then also having a calendar,
and knowing and basically knowing and designing the days that you
would like to have,
right? So if you know what you're going to be doing tomorrow, and
you know what you're supposed to be working on. And you know,
what's your priorities is that that will decrease a lot of the
anxiety,
otherwise, so it has an aspect to improving in general
has three aspects is that looking at our past, right, living in the
present, and also looking towards the future and building the
future. And that this is ultimately the balance that we
want to achieve. A lot of times you hear people say live in the
present. That's true. But that's only one aspect of the balance is
that you want to have, you want to understand how the past affects
you. You want to have a healthy relationship with the past. And
you want to assess yourself using the past, looking at yourself in
the past. And also you want to build for the future. And you want
to be able to take from the richness of the moment of the
present. And they they say the the example of that. It's like a river
is a river is beautiful, and it's perfect. And you can't distinguish
where it starts, where it is now and where it's going to be in the
future. It's just kind of all in uniform. It's all in it's all just
like the perfect balance. So that having a journal is a practical
point that we can take from Imams teachings and also having
a calendar where we can schedule things that we know that we're
going to we it's like a map, and that we'll know where we're
located. And we'll know how we're moving forward. We'll know how to
move forward. And
so then he carries on and he gives a hadith that
is mentioned that it's from
men who mentioned a hadith that's mentioned from Andy and every time
it has been handed down that He who finds his day to resemble the
day before he has been cheated. And He who finds his day to be
worse than the day before is accursed. Right. So
there's no neutral days is that
you might think, Okay, what's a bad day?
And you think Oh, bad day is day that's worse than the day before
that. But that's not what this tradition is saying. It's saying
that if your days resemble each other, that's a bad day. If your
day is worse than the previous day and that
That's That's even worse than a bad day that's here it says it's,
it's a cursed. And then he explains what a curse means.
He says a curse here means remote from a particular and special
accorded mercy. It means that, obviously, you've been demoted,
alright, you're not progressing in that spiritual path you're not
forget you're not bettering yourself is that that is
being more distant from that mercy that you could have acquired, if
you better yourself on that day.
And again, one of the things that we can do to better ourselves is
very small, practical habits. And that's why they mentioned that
goals are not really that beneficial. Obviously, it's
important to have certain goals and long term goals and certain
points, that's all important. But really, we shouldn't focus on
goals. Rather, we should focus on habits and systems in achieving
what we want to achieve. Right? So they asked one prolific author,
where do you see yourself in five days, and in five years, and he
says that, because he had the system, and because he was working
towards the system, which will ultimately lead to the goal. He
said, I find, I'll find I know that if I'm alive, that I'll be
writing from this time to this period of time that I'll be doing
this work from this time, he knew exactly what he's going to he had
a plan yet that system, that would ultimately lead to the goal. But a
lot of times we have goals, and then they just kind of you know,
like New Year's resolutions that just kind of fall between the
cracks. So we don't necessarily need these to make a lot of goals,
but we want to change the system that we have, and change the
habits that we have. And they mentioned that if someone just
everyday they become 1% better than the previous day. And if you
365 days, so that becomes 37 times better.
And then in two years is that it becomes compounded is that they
become 14,000 1400 times better, and that they're improved 1400. So
it's compounded. If we just make an effort to just 1% Better we do
something 1% Better, is that that becomes compounded. And they give
you an example, which was really amazing, interesting example of
how, you know, subtle differences are subtle habits can make a huge
difference. And the example that they gave was that they said that
a flight, a plane that's in LA, that wants to reach New York,
right. And they say that if that plane was to slightly move
direction by three degrees, like 90 inches, south, just a slight
movement is that it wouldn't end up in New York, I'd end up in DC.
So it's just a slight, we might think that these things are
insignificant, but just small, improving ourselves small
increments 1% a day, right? Imagine what the state of our
Salah would be if every single Salah we improved we had Hello
where we have heard presence, and just one moment of that salah, but
the next salah, it became two moments, the third Salah came
through, and so on so forth every single day, every single year,
imagine the quality of our evaluation of our Salah if we took
an approach like that, where we benefit and we improve, even if
it's 1%, but incrementally. And that's why even the scholars, they
mentioned that with regards to Salah as the most important times
to focus is when you say yakka Narrable do what you're gonna stay
in because when you're saying II yakka so that's the calf of
Mahadeva it directly talking to Allah directly talking directly
addressing Allah. And they say that if you're ever if you're
going to focus if you're not going to focus on anytime in the Salah,
except one time make it that one time when you say Yeah, can I go
do what yakka nastain because you're directly directly
addressing Allah. So improving our habits, and that's something that,
you know, that's how our habits are who really who we become. And
even they mentioned that
the word identity,
if you go into the etymology of the word identity,
where the word identity comes from is a really kind of what you can
say that it means Latin means it's repeated beingness like your
identity is what you do, over and over again. In other words, your
habits. They, in a sense, create your identity. Right? So your
identities Muslim, your habits are not you then you have certain
habits you pray your Salah, you identify yourself as a Muslim, by
your habits, by your actions by the different things that you
Do that distinguishes you from others. And so these are some of
the meanings that we can take from my mom and her dad. He's saying
here, so we want to improve, you know, even if it's 1%, but on a
daily basis, so He who finds his date resemble the day before has
been cheated, or has been cheated. That's a bad day. And He who finds
his day to be worse than the day before that that's even worse,
he's accursed. And accursed here means remote from a particular and
special accorded mercy.
And again, one of the meanings that we can take from that is that
every day there's opportunities, you have opportunities every day
that might not come back. Right. And if we're having, you know, if
our day if we're having a bad day, spiritually speaking, we're not
bettering ourselves, we're not improving,
is that that opportunity, that mercy is that we might have missed
that completely. And it can never, it will never come back in our
lives. So this is one of the meanings of perhaps a cursed is
that remote from a particular and special accorded mercy is that the
certain opportunities, if you miss them, how does you miss them,
other opportunities might come, but they're not the same
opportunities that you might have missed. So that's why really, we
really have to remember that every moment counts as that every moment
counts. And if you talk about time management and things like that,
you'll find that these great Imams, they were the masters of
time management, they never wasted any of their time. Everything they
were doing from the moment they woke up in the morning to the
moment they went to bed at night, it was being spent with an
intention was being spent beneficially was being spent in
some way in some way that's fair, even if it's just by the
intention, and that this is something that we have to learn
and that we have to improve, we have to make an effort to acquire.
Then he goes on to say
he who is not increasing is diminishing, to elaborate if when
thinking about previous days, you feel that you had then had no wish
for the world. So this is an amazing statement, as well as that
he who is not increasing, is diminishing. And that we could
just think about that. And the reality is that he who is not
increasing, is diminishing.
That is an amazing statement. It's so short, but it's so powerful,
that he who is not increasing, is diminishing. In other words,
there's really no neutral state.
Is it
every moment of our lives, right? They say your life is measured in
the sight of Allah by your breaths, or it's by your breath.
So Allah has accorded to every single individual, a certain
amount of breaths. And that's your risk. And your life ends. When you
take your final breath. Allah knows how many breaths that each
individual has, but his by our breaths. So every moment she think
about it that we're taking is that we're using one of those breaths,
and we're coming closer and closer and closer to our final
destination. So there's no way to stop the time, there's no way to
pause, there's no way to just kind of step out of it and enter some
neutral state where we could come back and try again, is that no, he
was not increasing, is diminishing. And that's the
reality of life. And that's the reality of life. And it applies
across the board. But obviously, the most important principle is
our spiritual principle is that if we're not benefiting,
then slowly but surely, is that we're diminishing. And this is
also
this is the way generally speaking, that people
improve, or they diminish is that it happens slowly. It doesn't
happen. It's very rare for someone to become very good, very fast or
be or to become very bad very fast. Because usually, it's kind
of like a snowball effect is that the snowball starts as a small
little ball, then starts rolling and rolling and rolling and
rolling, until it becomes something that is uncontrollable.
Right. And that's why it's really important to focus and to assess
our states. Because the danger is if we're not conscious, if we're
not assessing our states, then slow Lee.
Things can change. And people might not realize that change. And
that's the thing, when we're growing when people are growing,
children are growing up is that no one is conscious of the fact that
they're growing. But you don't. There's no time where you can say
oh, I grew a little bit. It's just you're just growing. And then when
you look back in
you measure yourself less when you realize that you grew a little bit
and you're a little bit taller than before. So that's the same
way with regards to our habits or with regards to a character with
regards to ourselves is that a lot of times it's not conscious. And
that's why it's really important when a mom and her dad is saying
that we look back, that we look back, and we assess our state. So
the same way, with our growth with children. And you know, when
you're young, your parents might have put the meter there and they
put a little mark, and then oh, you're that you're that tall, and
then raise it up when you grow, and you watch it your growth. So
that's what we can take from this is that, you know, I'm headed with
regards to our spiritual growth. It's similar to that.
So, so then he clarifies, and he elaborates, and then he makes it
very clear. So he says, To elaborate,
to elaborate, if when thinking about previous days, you feel that
you then had no wish for the world, were eager for the
hereafter scrupulously avoided doubtful things, were quick to
good actions, prompt and obedience and remote from transgressions,
and by comparison, are now no better, or to any extent worse
than know that you are going down deteriorating in your religion,
your aspiration for God, and you're striving for the hereafter.
Right? So, again, he makes it very accessible for us, is that what
should we be looking for? What does it mean, to improve spiritual
spiritually? Right, what does it mean, to assess one's spiritual
state? What does that mean? Is he talking about looking at our
actions, he's talking about looking at our behavior, that he
elaborates quite clearly, he says that, one, that if you feel that
in the past, then you had no wish for the world. So look at we have
to look at ourselves with regards to our attachment to the world,
the material things and the distractions in the past, and
we're better than that, like I said, That's a sign. So one's
attachments to the world, right? And then the opposite side of
that, is one's eagerness for the hereafter.
Right? And then a practical aspect is scrupulousness, in avoiding
doubtful, doubtful things. So if in the past, right, we used to be
more careful with what we eat, or we used to be more careful about
certain matters. Is that a no, we're not like that anymore, is it
that's a, that's a bad sign. Also, quickness to acts of goodness, how
do we respond to acts of goodness in the in the past, we were
quicker to act to do good acts. But now we're not and that's not a
good sign. And they say, one of the examples of quickness to acts
of goodness, is how you respond to the other man, that's one of the
manifestations of quickness to acts of goodness is how you
respond to the other man. And that they say that responding to the
event is that how you respond to the other man in the dunya, is
that that's how you win it, is how you're going to respond to the
call of Allah and the asker. And this, obviously, people who've
been in Muslim lands, is that you hear that then five times a day.
And sometimes you might take it for granted. Sometimes you're not,
you might not really be listening to it. But when when then when
says Allahu Akbar, you remember that Allah is greater than
everything else, and that you get your heart in line with these
meanings, and that you get ready for, for the prayer. So that is
also a good measure, of seeing our quickness to acts of good deeds,
and then prompt in obedience again, and then also remote from
transgression from sins. So look at these meanings, they kind of
are coupled, if you think about it,
is that not having strong desires for the world, and that's coupled
by having eagerness for the hereafter.
Right? And then scrupulousness And then he says, quick to do good
deeds and prompt and obedience. And that's coupled by being far
away from sins and transgressions. So these are measures their
standards that we can use in assessing our spiritual state. Go
ahead.
You should then feel apprehensive and fearful and begin to move
resolutely forward and exert effort. Alright, so
again, that's very practical is that when we realize that we're
falling behind that we're detour deteriorating? Is that what should
we do is that we should feel apprehensive we should feel
fearful, and then make a commitment to change. Right? Have
Tobor and then make a commitment to change. In other words, we
should never be cut off from hope that no matter what our state is,
no matter how low we fall in
is that there's always an opportunity for change. But that
takes one again the courage to face our true selves. And then it
takes a strength to make that resolution. And it has to manifest
by exerting effort.
Go ahead. If on the other hand, you find that you have more
aspiration and eagerness than before, then thank God the Exalted
even more. So remember his gifts and graciousness, and be ever
attentive to them. You should never feel pleased with your
sight. And then
and then that's the opposite, is that if you find that your affairs
are better, and that you're progressing, and you're not going
backwards, you're going forward. Is that what's the opposite of
that is that you should
be more grateful and also be ever attempted to their blessings. And
that's why they mentioned in the verse of the Quran, it's one of
the most it's some of the scholars they said that it's the most hope
inspiring verse that Allah says, or recommend Kitab Olivia stuffing
them in a Ballina? Then Allah has made inherit the book from among
the servants who he has chosen or selected.
And then they break into three categories on that goes on to
mention the three categories of the servants who are selected who
are who have been elected, and that the first one is, is familiar
whom Lolly moonbeam FC, is that among them? Are those who wronged
themselves? Right. So there's those who wrong themselves. And
then the second category is those who they're ambivalent, the in
between wrong in themselves and progressing forward. Right.
They're kind of in between that state. And the last category
mentioned is sad, because believe it or not, is out there
outstripping in good deeds. But then diverse continues, be isn't
he is that by Allah's permission? So that's reminding. So first of
all, let's hope for those who are volume on the NFC for those who
are oppressing themselves. Because it mentions that they're from the
selected there from the chosen servants. And also the rest
continues. It says Jeanette, Jeanette, and Yoda Hello, and that
they will inherit paradise, which they will enter. And the verb is
plural. You had Hulu and uh huh. And the fact that it's plural
means that it's all three categories will enter paradise.
And they say that, that wow, that makes it plural, is that that wow
was so precious, that it should be written with the, with with with
Walt, or should be written, you know, with with tears is that the
you had the Hulu and he was a philosopher, he had the hula that
would refer to the Sabbath, middle hierarchy. But the fact that he
says plural, is that refers to all three categories. And
but the point, so those who are knowledgeable enough say that they
shouldn't despair, is that the fact even though that the volume
will enough see they're harming themselves is that they're still
among those who Allah has chosen, and that's explicitly mentioned.
But then those who are sad become Belhaj rot, those who are
outstripping in good deeds, as the Allah reminds them be evenly. It's
not by themselves, is by Allah's permission. So that's the balance.
And that's what he's saying here is that if we find ourselves going
downhill, or if we find ourselves in a bad state, then you always
have to have hope. And then if we find ourselves that haven't done
well, we're improving and we see things that are for the better,
then never forget that it's given me because otherwise, he says, You
should never feel pleased with yourself.
Nor think that it is due to your own ability and power for as God
the Exalted as said, had it not been for the favor of God upon you
and His mercy, not one of you would have ever been purified, but
God purifies whom He wills and God is the hearing the knowing.
So, mashallah these are really, really packed with just benefits
and knowledge that they need to be extracted by reflecting upon them.
And by putting them into practice, and to really appreciating these
really remarkable,
precious councils of Imam have had that. And then he goes on and the
next chapter of 27. He says, attending to the requirements of
this world and those of the next
anyone who accords his worldly life and his life to come equal
attention, inwardly shows them the same degree of concentration and
eagerness and outwardly exhibited exhibits both an equal amount of
effort and serious pursuit is excessively foolish and
unreservedly stupid. What then of anyone who gives more attention
and effort to this worldly
Life. And what then of anyone that also remember that he starts
in a
interesting way of putting things in perspective. He says,
basically, what do you think about someone who gives 50% to his
material affairs, his worldly concerns, and 50% to his, to his
era, right? And someone might think, Oh, that's not too bad.
It's he's putting effort into the era. But then remember had he
completely destroys that notion. And he says that that's actually
foolish, unreservedly stupid. So then, if that's the case, for
someone who's putting 50% equal attention to his worldly life, his
material life, and he's putting equal percentages after, then what
then of anyone who gives more attention, and effort to his
worldly life. And then what then of anyone who pays no attention at
all, nor exerts any effort for his life to come?
We ask God to guard us against this, and all other afflictions
and dangers and to guard our loved ones. And all Muslims. I remember
had mentioned one of his nicknames, was had dad and Kulu
had that literally means a blacksmith. And they say that he
was the head dad of the he's the blacksmith of the hearts. In other
words, she'll pound the hearts and he'll bring these things that are
hard, harsh realities. But the hope is, is that even though we
might not it's not something even though we might not, it's not so
pleasurable to us, that there's purification in this in the way
that he, he presents these things. And then he goes on to clarify
this is
this notion, those who,
those who give their worldly life and their life to come equal
attention deserve to be described as foolish and stupid, as stated
above, because they do not differentiate between that which
is better, more permanent, pure and more spacious, and that which
is lowly from a photo, ephemeral, turbid, disturbing and narrow.
They are thus similar or even stranger and more extraordinary
than those who treat equally diamonds and dung, or pure golden
clay, had the life to come nothing to its credit by perpetually and
freedom from flaws, these should suffice for it to be given pure
superiority and priority. As one of our virtuous predecessors once
said, may God have mercy on them, had the world been made of
perishable gold in the hereafter of permanent clay, we should
prefer permanent clay to perishable gold, what then, when
the reality is the reverse, and then our amazing statement, and
the world that made of personal gold,
and the hereafter, if permanent clay, so,
which one should we prefer? We should prefer permanent clay to
personal perishable gold, as at any intelligent person would
prefer what lasts over what is evanescent and ephemeral. And then
what then, when the reality is the reverse you need the answer is
permanent gold, and the dunya is perishable clay.
It is evident that those who prefer this world to the hereafter
are doubt within suspicious people, while those who treat them
equally are unintelligent fools, and only those who prefer the
hereafter are intelligent, resolute believers, all blessings
are God's He bestows His favors upon whom He wills guidance is
God's He guides whom He wills he is the wise that knowing
mashallah, that this is something that, as believers, we have to
always keep this in mind is that what distinguishes true believers
from non believers is that it's not necessarily acts of goodness,
because people with who don't believe they might do the same
acts of goodness, you know, helping others and things like
that. But one of the main distinguishes between those
beliefs and those who don't believe is that we believe in the
answer. Right, and even in the beginning of the Quran,
mobile assay Rottie when Allah talks about those who are guided,
what is the longse specifically, mobile Irati, whom you know,
that they have complete certainty in the asker and one of the main
objectives of the Quran is to refocus and recalibrate ourselves
to be asked Hera oriented, that we should and the companions. Again,
if you look at one of the things that distinguish the Companions,
is that everything was for the answer. Everything was for the
Extra, that doesn't mean obviously that that didn't take care of the
world needs. A lot of the companions were, you know, farmers
that mahadji rune were merchants, and Ansara. The people in Medina
were for the most part farmers, and that they had occupations even
saying that Omar, he mentioned that, you know, he had, he made a
pact with an inner companion, where he said that because we have
our, you know, our affairs that we have to take care of that you go
works, we'll alternate the days. So you spend a few days that I'll
work on your behalf, you go to the prophets, so then you listen to
what he says, You come back at night, you're telling me
everything that he said, and then we'll alternate the days and I'll
go and so he even made a pack like that. So it doesn't mean
obviously, none of this means that we don't attend to a worldly
affairs. But the whole point of this is that we be athlete
oriented. And this is the essence of being Muslim is thinking and
being asked era oriented. And one of the stories. And this is if you
look at the Companions, again, this is what you'll see, as a very
as a salience quality of the companions is that they lived in
the dunya. But at the same time, their eyes and their focus was on
the
one time saying that a Booker said
he had a plot of land. And somebody had a plot of land, one
of the other companions had a plot of land next to him. And there was
a little bit of this dispute about the borders of whose land it was
there's a little bit of a dispute and say no Bakr Siddiq became a
heated heated dispute. And he actually said something that he
actually kind of, you know, said something that wasn't polite,
out of anger, he said it to this individual. And when he said that,
he says, you know, he got offended, he got you know, he got
he was taken aback. He wasn't expecting this, that he Bakr
Siddiq, said that to him. And then right away when a booker Siddiq
said that, he said to him, a worker said to the person that he
said, Say it back to me. And they said that I'm not gonna say it
back to you. I don't want it I'm not gonna say it back to you. Why
would you tell me this? He said no said he said Say it back to me and
said, No, I'm not gonna say back to you. And then I'm Dr. Siddiqui
said that if you don't say it back to me, and when I go to the
prophets, I said them and I'm going to complain about you.
So now this companion, he's, he doesn't know what to do. Like
a worker sticks on who said it in the first place. And then
obviously, the Act says I'm gonna go complain to the Prophet about
you, which what do I do? And then some of his people of his tribe or
his friends are saying, like, No, you should go, and you should go
to the Prophet you should go complain, I'm Bakr Siddiq, and he
knew who Abacha Siddiq was I said, No way. I'll never do that. So
then he goes to the Prophet, so send them
and he finds a worker acidic there. And a worker Siddiqui tells
him what happened. And then the Prophet said them he turns to a
burqa Siddiqui said Why did you do that? Why did you tell him to say
those words back to you. And then a booker Siddiqui explains. He
says that now that I've said those harsh words to him, and said he
will have you know the upper hand or he will have an advantage
against me in the mirror, because I will be taken to task with those
words. And I said, so I wanted him to say them back to me. So that
will be even will be equal, so that I won't be taken to task and
the answer. So this was his mind frame. This is the way even just a
few words that he said is that he was looking towards the athlete,
and then the profit. So send them as always he resolve the problems
everyone has. And he says that a person? May Allah have mercy on
you, all you had to say, was asking for forgiveness. May Allah
forgive you a lot. You know, I saw your head, you didn't have to say
make him say those words, just ask him for forgiveness. And then
omocha Siddiqui turns to the man who says Do you forgive me? And
then the other companion said that I forgive you any right after you
said those words, I forgive you a long time ago. And then that was
the end of the that was the end of the incident. But the point is, is
that the Companions, they always had their focus on the out there.
And again, going back to assessing our spiritual states that he
mentioned, one of the most, one, if we really want to assess our
spiritual states, is that how are we with regards to the answer? Is
it really?
Is it really foremost in our minds? Or is it or if it's not
foremost in our minds? How about when we pray our salah? Do we
really think about the athlete or where's the Maliki on Monday?
Right? Otherwise we read Quran do we does it really make us really
realize the reality of the answer? And he says here, it is evident,
that those who prefer this world to the hereafter
adult ridden suspicious people
Well, those who treat them equally, are intelligent fools.
And only those who prefer the hereafter are intelligent,
resolute believers. And that's why they mentioned that
as an adversary.
He said that he met people he knew people, he was talking about the
companions
that he said that if they saw the best of you
talking to the cat tampereen, they would say that, if he said, if
they saw the best of you, the quote, steps, then he says, if
they saw the worst of you, that they would say that these people
don't believe in the answer. They would say that these their actions
belie their beliefs that they don't believe in the asker. So
this is a reminder that Imam had that. He's reminding us and He's
calling us to, and assessing our spiritual state, and also remind
reminders and remembering the athlete and being conscious of the
athlete era. And that just end with this last quote, he says, on
the back of the book here, it says that life is short, time is
precious, death is near. And the distance to travel is great. While
the moment of standing before a lot, account for everything,
however, insignificant is daunting, and hard. These are our
priorities. And these are the gatherings of knowledge and that
this is the true knowledge, the knowledge of how to live for the
era, and how to live the right way and how to live successfully in
this world, and next, in your log, give us Tofik and Allah let us
benefit and improve and be amongst those who improve on a daily basis
and draw near to Him and draw near to Him and benefit from these
beneficial reminders. And then a mail log of stuff and all of that
can trigger our sins without her that we're gonna have entered into
here
and then