Yahya Rhodus – Knowledge & Wisdom Imam alHaddad #31
AI: Summary ©
AI: Transcript ©
Raheel Rahman Al Rahim Al hamdu lillah wa salatu salam ala
Rasulillah while alihi wa sahbihi Salalah I just didn't want to idle
Hado de la redhead at a halt or Would she like to add on my body
who could be with the Wahby Subhan who want to Allah Almighty mahalo
Masada and yet this Allah and Allah and am I I'm an 18 and 30
Zimi anyone looking well I need to clean my hockey team while you're
looking to come out and whatever it is See you then we're sitting.
So we are moving along and this great book of him her dad Ella
fasudil elmia knowledge and wisdom and we only have a few chapters
left. This book has 40 chapters and then it has
a hot theme and inshallah Tada. The goal is to move through these
chapters be in the night before Ramadan begins. And then in sha
Allah that we will move on to the next book after that Shawna will
be looking at min how's it Aberdeen for Islam was already in
sha Allah to Allah. thank Miss Mila.
Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa
SallAllahu ala Sayyidina Muhammad wa ala alihi wa sahbihi wa sallam
in knowledge and wisdom baby Mohammed Abdullah bin Halliwell,
her dad may Allah preserve him and benefit us through him.
This is Chapter 36 sorted certitude and detachment. God says
in the mightiest and most noble of speakers as he, in the name of God
most merciful and compassionate. Alif Lam Meem This is the book
about this there is no doubt a guidance for those who have Taqwa,
up until and it is set and it is that they are successful.
And it is they that are successful, and they just they
that are successful and he says that last abode, we assign it to
those who seek no exaltation on the earth nor corruption, and is
the sequel is for and this equals for those who have Taqwa. And he
says, He who desires the harvest of the Hereafter, we increase him
and his harvest, and he who desires the harvest of this world,
we gave him of it, but of the Hereafter he has no share.
And he says a lot of a sudden this Jaysus is he who accuses his own
soul and works for what comes after death, while the incapable
is he who follows his soul's passions and indulges in illusory
hopes concerning God, and he said May blessings and peace be upon
him and his family. The Abdullah Abdullah ibn Omar may God be
pleased with with them both. Be in the world as a stranger or a
passerby and count yourself among the people of the graves.
Playing sweet I was set out to send him a letter so Lila. So this
chapter is titled certitude and detachment. And he begins his book
begins this chapter rather with the verse first verses in Surah
Baqarah after the Fatiha comes out at Bacara, which begins with LF
lamb mean, these hurdles and Locata are the unconnected
letters, the meanings of which are ultimately only known to Allah
Jalla Jalla Allah, part of the rhetorical wisdom is that a lot to
add as book begins after the Fatiha with letters that the Arabs
knew what the letters were, they knew what an adult was, a lamb was
when a meme was, but they didn't know the meaning of out of lamb
meme.
And so the it serves the purpose of coming to the Quran with
humility.
If you come to the Quran with a full cup, if you come to the
Quran, with arrogance, it's going to you're going to get in trouble.
And that you have to come to the Quran with humility, to truly
access the meanings of the Quran is that you have to be humble and
you have to be pure ly you must So learn motto Haoran is that only
those who are pure will access it. And that has an outward those an
outward aspect of that, that you cannot get hold the most half
unless that you are in a state of will do in a state of ritual
purity. But then also internally, Leia masu, no one will touch its
meanings, except those who are pure. Those who have had their
hearts purified by Allah Jalla gerado they're the ones they'll
have access to the meanings of the Quran, especially the inner
meanings. So we come to Allah to others book with humility. We come
to Allah out his book ready to receive and as we have said
continuously, the more humble we are, the more we are able to
receive Allah's Mercy
just as our
relate the lower the ground, the more chance there is that water is
going to gather in that particular place. So out of lamb mean that
leaky leaky, taboo Lowry, Buffy and we come to the Koran with
humility and then Vatika you translate as this is the book, but
hear that because also to indicate the lofty nature of Allah's book
there Likkle Kitab transits as this is the book but it indicates
here that the Quran has lofty loughrea Buffy, about which there
is no doubt to Coronavirus truth, it is from Allah may just come to
us from the Prophet sallallahu alayhi wa aalihi wa Sahbihi Salam,
and then her then Lin Mata King,
Allahu Akbar. It is guidance for those who have Taqwa.
And this is very, very deep. And we don't want to oversimplify taco
Yes, you can speak about it in a basic manner. But Taqwa is very
sophisticated. And it relates essentially to human psychology,
it relates to our decision making, you can't really understand taco
until you understand every step in the decision decision making
process of the human being, how it is that we go about making
decisions, what how it begins with a thought and the different types
of thoughts in the tendencies of the different types of thoughts
and the characteristics of the different type of thoughts and how
we deal with them, and how we strengthen them or weaken them. If
they're thoughts we shouldn't be following. And then you have to
have a whole discussion about the knifes in the various stages of
the knifes and how it responds to these various thoughts. And then
you have to have a discussion of that knowing what to do in any
particular moment and having the requisite knowledge to make an
informed decision and having that a strong intellect that allows you
to do that. And then only then are we going to talk about the
intention, and the various types of intentions that we can make and
the vastness of the intention and the strength of the intention and
the purity of the intention and all of these other things. And
then comes the action. All of that is a part of the discussion of
Taqwa. And those discussions are lengthy when you're talking about
their details, but the Koran ultimately is hood and linen with
the king. One of the simple means that we can say there is it is
guidance for the people of Taqwa ie who are ready to receive who
are willing to internally in their hearts to that move towards
implementing it, that are that seeking guidance, that want
guidance, looking for guidance. And when they receive it, they're
willing to respond to the call of Allah to add in their heart. So it
gets very subtle. It's very, very subtle. And it can be summarized
by the willingness to receive guidance. And what is meant by
that is that smallest movement of the heart, to want to better
yourself to want to that draw near to Allah Jalla gelato,
hooding in with the cane. And he says until that Allah to Allah
says We like a human with your own.
So he describes the people of Taqwa. He says that Quran is
ultimately guidance for the people of Taqwa. And then the first
description that we have of the people of Taqwa and letting you
know to believe there are those who believe in the unseen will
cling on to Salah and they established the prayer and that
from that which We have provided for them, they give out their
wealth. And then it goes on.
And then Allah Tada says, And he quotes this first till Kidada
Arcada niche Allah Allah Allah, Allah UD Duna aloo wonderful, all
the whatever facade that will ask people to learn how to clean
again, we have a mentioning of them looking, and this first
translates as that last a boat, a doddle. Akira Adar is in a boat
and it refers to the hereafter the afterlife, we assign it to those
who seek not exaltation on the earth, amazing till Kidada Arcada.
The other world, the next world, the hereafter, is the complete
opposite of the dunya even though the dunya is the seedbed of the
afterlife, but it's the complete opposite. So here, it is not from
the traits of the believers to seek earloop to seek exaltation
here on Earth. This is not what we do, is that we are commanded to
remain humble, and we exalt Allah Jalla Jalla. ourselves, we remain
humble. And we have total lien for the shine of Allah we do that what
Allah to other commands is to do but that true aloo that exaltation
is for Allah Jalla gelato that we don't seek the dunya in and of
itself for the sake of seeking the dunya we don't cultivate the dunya
for the sake of cultivating the dunya and you'd be surprised how
many human endeavor
verse that's the sole purpose of what they're doing is to cultivate
the dunya, just for the sake of cultivating the dunya. Why?
Because there's no even idea of the hereafter in the vast majority
of people's minds, at least they're not making it and making
the intention behind what it is that they're doing. And the vast
majority are completely restricted to a worldly perspective, and all
of their pursuits. And that our Prophet taught us about a matar to
dunya, about cultivating Earth in the Prophet said it to be haram
dunya. And this is a tough Hadith for modernists, Muslims to
understand that I have come with the destruction of the dunya, that
from an amata, how Amara Felisa Mina, whoever cultivates it, it is
not from us. Now, there's a lot that that doesn't mean it doesn't
mean that you don't build structures, it doesn't mean that
you don't,
that that builds societies and build civilization. That's not
what our Prophet is saying. He's saying that cultivating the world
for the sake of cultivating the world,
and what he means by haram dunya is that the destruction of water
not in the sense that I came to destroy what is in the world, it's
not what the prophet means by this, he means is, is that
everything by nature is perishing. And so why would you place all of
your intention on something that's naturally vanishing, I have come
with a way that the purpose of that way is not to remain here on
Earth is to prepare you for the afterlife.
And how other awakened, you understand that when you see the
Companions themselves,
nine tenths of the halal, we've talked about this before they left
in abandoned nine tenths of the halal that's the meaning of the
horrible dunya is that they've turned away from it. And they were
the most influential people in human history, even though in
terms of means they had some of the least amount of heat, they had
some of the least means amount, they had probably the least amount
of means in human history related to their influence. So anyhow,
that we don't cultivate the world for the sake of cultivating, we do
it with an intention. And we do it based upon principles. And if we
live like that, then whatever it is that we do in the world that
would you could still use the word cultivation, in the good sense of
it will be of benefit to people. And from here, it's very important
that we realize is that they may hem of the modern world. And much
of the role that is in it is not on the hands of the people of
Laila Muhammad Rasul Allah, it is a critical mistake for us to think
that we somehow caused the scientific revolution that we
somehow caused the modern world this is a critical mistake is that
we did not cause the modern world even if that some of the books
that we have, the ancient civilization of Greece, in
particular, were preserved through the Muslim world and the West had
first accessed before they found their own sources to those same
books, that through the Muslims preservation of many of those
texts, that we don't go as far to say that we caused it.
That's a critical mistake to think that. And there's a very nuanced
approach that we have to have in relation to this, anyhow, is that
this verse is very important. It teaches us that the hereafter that
the next Oblast abode, who are those who we give it to who are
those that we assign it to? That to those that lie, you're reading
the loo one find out that they are those who do not seek exaltation
on the earth will laugh Masada, nor do they seek corruption,
without giving too little motorcade he translated here as
the sequel, but the aka is the end result of something. If you are a
person of taqwa, you will always win in the end.
Without exception, you will always win. Even if you think that
somehow, somehow in the short term that you have not won in the end,
you will always win. If you are a person of taqwa, if you are a
person of principle. And then this next verse, that men can you do a
huddle Akira
is that
he who desires the Hadith, the harvest of the hereafter?
In other words, is that the fruits of the seeds that we planted here
in the dunya he who desires the harvest of the Hereafter, we
increase him in its harvest. And he desires the harvest of this
world we give him of it, but of the Hereafter he has no share.
That is if we're not working in this world for the next world.
Now, if you notice here
In the last two verses, is that a form of the verb Arado, you redo
which is to desire to want something. And irata is will.
And Allah Tada is teaching us what it is that we should want what it
is that we should desire. He's teaching us how we should exercise
our volition or irata our will, what it is that we should be
seeking. And this is why a technical term developed at a
certain juncture in Muslim history called the the the word modied.
Which is, you could generally translate as an aspirant. But
literally it's someone who wants something in this sense, is it
someone who wants to draw near to Allah Jalla gelato, someone who
wants the hereafter, insofar as it is the abode of the contentment of
Allah Jalla gelato. And so Allah Tala is teaching us to have our
desire be that of the hereafter. That is part and parcel of being a
believer. This is what differentiates us from other
people. And to the degree that that religious impulse is strong
is the degree to which is that we will desire the next world. And
then we have this very practical and important Hadith
where the prophet is teaching us about the truly intelligent
person. El que es el que Yes, he translates it here as Sanjay Shas,
which indicates wisdom. The wise one the suggestion one the
intelligent one, who is the one who is real, who is really
exercising their intellect in a way that it's supposed to be used
as the who, what men done enough Sue, who accuses his own soul, who
takes his own soul to account, who that sees the relation of his own
knifes to the dean.
It's the saint it's the verb for the word, Dean. Where is my knifes
in relation to the dean?
And this is really the conversation.
And our relationships are only going to truly be fruitful. If
that's what it's based upon. Where are we in relation to the dean?
And sometimes we get so caught up in who we all are our particular
culture or what it is that we want to do. We forget the religious
dimension. I'm not talking about a very narrow minded, that religious
approach. No, but what I'm saying is at a certain point, there is a
conversation that relates to Deen, at a certain point, even if it's a
part of someone's culture, if it contravenes the dean, it has to be
left and has to be sifted. We were speaking in class this morning
about human culture and the foundation of human culture being
good and less that it goes against something in the show.
And how could it not be good when it relates to the fitrah. And we
were looking in to the ideas of the word mouth off and Mongkok.
And now the very definitions of those words, mouth is what is
known munkar is that which is unknown, and rejected as a result,
and how this relates to the fitrah of the human being, even though we
always maintain that fill the theological position that the
that right and wrong is ultimately from Allah Jalla Jalla Allah, but
Allah has also endowed the human being with a sense of what is
right and what is wrong. And so that the same word for that just
that which is known, is the word that we use for good. And that
we're supposed to call to it. And again, that as we were saying this
morning, we really need to present this concept in a much more
sophisticated and nuanced way. Because when you talk about a
motto, it's not just saying, hey, pull your pants up.
Because that's something that is good. No, that at the level of
civilization, looking at the society in which we live, the
family that you're from the people that you that are living among.
And that good that is already there in society, bringing it out
in them and giving a religious context is from I'm a big admirer
of
and that also that encouraging people to be better
in indirect implicit ways, is also a Mubende motto. And there's many
different ways in very sophisticated ways that are direct
and indirect, explicit and implicit, that we can fulfill this
command of Allah to Allah to command to the good if you will
enjoin what is good. And we have to really think about this because
it is so important and it is that relates to why the poor
Which OMA has been preferred over other people's OMA, is this point
precisely. So we need to really think about this and to really
analyze these terms, and to think about how you and I can do
implement that, in the time in which we live. And there's a lot
there, just as mocha does the opposite. But again, it relates to
that which is unknown and thus rejected by the human being. So
there's something about the fitrah, then that is good, and
brings about good and so culture can't be uprooted. Not only should
you not have you can't uproot culture has to be sifted, has to
be sifted in any attempt to that just speak about religion only.
And not recognize that people have culture will be a futile attempt
at will not produce any good human beings by nature, that relate to
culture. It's a part of how human beings function that you cannot
separate culture. In other words from the human being. But there
are certain things at one point, no matter how much you consider
from culture, there's no room there. And that aspect of bad
culture has to be sifted out. And so that in and of our own selves,
that we want to look at our own knifes and see where are we in
relation to the deen?
As it has been conveyed by the Imams of this tradition of our
deen throughout the centuries? mandhana enough, so while I'm in
Lima, Abaddon moat, so this is the truly intelligent one that
realizes, wow, I am legally responsible. I'm a I'm Micallef.
And I will be asked, I miss all on everything that I am responsible
for. And the intelligent person will think now what response am I
going to have when I stand before Allah for something that I do? And
it actually is a healthy thing to do to read your response?
You take a particular stance on something in relation to your
children, you prepare in your mind, how you're going to respond,
if you're asked on that yomo piano, yada, right? This is canal,
can you imagine in your mind that you are conveying that you are
explaining why it is that you did what you did? And then
scrutinizing your intentions? Is that really the case? Or Was I too
harsh? Or was I that too cowardly? And that, so forth, and so on,
doing this is preparing for the next world? Well, I'm in Lima
about demotes. And that acts for that which comes after death.
So any act of worship that you do any act of goodness that you do
that is accompanied by a sincere intention, it will remain after
death.
And then thus that particular act can be considered exactly what our
Prophet is saying. I'm a Lima but I didn't move that was an action
that you did for that, which will that benefit you when you die?
And so the more that we can bring this into our life, the better
because we're directly preparing for something that is imminent,
and could happen at any time.
And then, well, I urges and he translates it here as the
incapable one.
Or, and you could say in another narration. The unintelligent one
the
unintelligent one is the one who does the opposite. Men, it's bad
enough, so who Hawa is he who what that follows his soul's passions,
and literally at bat Tebbe is better was to follow at the bar is
to make follow. So here is that there's too much OB he's here. Man
at bar enough so Hawa. So he makes his cell follow its caprice, its
desire.
In other words, that the Hawa appears within the knifes, the
knifes is the vessel of the Hawa. So each individual desire that
comes in is that if you are just following your desires, or you're
actively if you will, letting yourself just graze in its
desires, is that this is that the opposite of what we're the dean is
what the dean is, and that it's not that we're at war again, with
desire that we're at war with the flesh, or partaking in indulgent
in the world, but it means at a certain point, there's Deen,
there's certain things you know, you have to do, like prayer
and that you have to force yourself to that pray and pray on
time. And to be regular in that. There's other rights and
responsibilities that you have that are from the deen that have
been imposed upon you. The nature of the knifes in the house is that
it doesn't want to assume responsibility. It doesn't want to
do what
it doesn't want to do what it is commanded or told to do.
And so this is a sign of someone who's that Dean is not strong,
they're adages that they're just incapable is there are those that
that let their selves simply, in blindly follow its desires, what
Temen Allah Lyle Amani, and yet at the same time, they indulge in
illusory hopes concerning Allah.
So from Arabic cos you remember the difference between Rajat into
money.
So Raja is true hope, to many is false hope. Raja is hope that you
have that is accompanied by action to many, that false hope, in our
hopes that you have that are not accompanied by action. You're not
doing anything to attain that thing. And you still have hopes?
Yes, unconditionally, we hope in the Mercy of Allah, of course. But
is that no sane person will never put a plan with no sane person
will just have false hopes. And that not do anything about to try
to attain what is that they've sought to attain, and really think
that they're ever going to accomplish anything. So this is a
very important Hadith. And then also, the prophet teaches us about
how you and I should relate to this dunya. And as far as we are
from this, and no matter how difficult it is for us to accept
this, this is the prophet sunnah. And in fact, we tend to forget
that one of the greatest successes of all of the Prophet sallallahu
Sena is His Word in this dunya is the fact he was completely
detached from the world.
We tend to forget, that's one of the greatest wonders of our
Prophet, one of the greatest was his detachment from the world.
And so that he said to Abdullah, him, and Omar, who was a young man
at this time, going for dunya, UK and the hoodie, I think we
actually took this hadith and one of the Rojas not too long ago,
being in this world as a stranger, oh, Abu Serbian. And the
commentators mentioned there is that, and I've been to Seville a
passerby
is that spend even less time in a particular place than the Hadoop
so you're supposed to be in in the world as a stranger. And then to
further emphasize that, or even like a passerby. So if you're a
stranger, you might remain for a period of time, that in a
particular place, you're still a stranger. But if you're just a
passerby, it's like going into the airport and leaving. It's like
getting off that train, you're in the train station, and then you go
outside, and you get a taxi. That are you going, what are you going
to do in that station? That for that time that you're there or the
airport for the time that you are there? No one in their right mind
is going to think about, you know, that remaining there, you're just
passing through.
So that Oh, Abby to Soviet what are they enough, sir, come in a
little cold water. These teachings are therapeutic, if we embrace
them in consider yourself, Count yourself among the people of the
graves tell us if we could simply live them, it would balance us out
in every possible way. Our whole lives, our whole our entire life
will be put into proper perspective, if we could put these
meanings in, to put into practice, and to really think about them
deeply. But they require reflection. It's not enough that
we just pass over them. But they really require reflection. If you
really open your heart to these meanings, and every time you read
them, you make an intention to absorb them and that it transform
you.
We've probably heard this hadith in our life 50 times 60 times 70
times maybe, or maybe less, maybe 10 or 15, or 20. But the point
here is, is that where are we in relation to the Hadith, we can
never hear it enough. Because if we don't put this into practice,
is then it opens up the door to the degree that we don't put into
practice to all of these negative consequences.
Now, let's keep reading
when the following verses were revealed, is he whose * God
Add has expanded for Islam, so that he follows a light from his
Lord. They asked him, so the law they sell them what this expansion
was and he replied, so the Allahu alayhi salam light, when it enters
the heart, the breast expands for an enlarged as
they then asked whether there were signs for this and he replied
sallallahu alayhi salam to shun the abode of illusion and attend
to the abode of permanence. And to prepare for death before it
occurs, my salah, so the the verse in the Quran FM and shatta Hala,
who said that, who led Islam, for who Ireland, Northern Ireland
rubber. So let's add here speaks of sharp has suffered an expansion
of the solder. And I was reading
recently, the book of hockey, maternity, where he talks about
the difference between the so called Love in the pub in the
facade and the look.
And he spoke of how expansion and constriction takes place at the
level of the sublime, which is the outermost dimension of the heart.
The subtler is to the inner dimensions of the heart, what the
physical chest is to the anatomy in your body. So if you didn't
have that, a chest or ribs, your heart would be exposed, and you
could potentially die very easily. So it's a protection for what
comes beneath it, in a similar sense, as the outermost dimension
of the heart protects that what comes beneath it. And there's
certain characteristics of it. One of it is is that this is the place
of that expansion. And that contraction. And if you look at
the different verses that relate to expansion and protection
contraction, you'll find that the it speaks of the Saudi it's also
the place of the Wasp, Associaton. Allah the US we feel so dirtiness.
And anyhow, he speaks in great detail. It's really amazing about
all everything that happens at the level of the Southern and so here
are a lotta is is that talking about how FM and shutter Hello,
Southern who is Sadam? So he says this is also the place of Islam is
the Southern Where's the place of Eman is DeKalb is the heart and
then there's two other degrees relate to both the full AD in the
lobe. So it's here is that expanding his heart, his breast to
Islam, and then how it relates to light. So that process of
expansion directly relates to light for what an ottoman robber
is that so that he follows a light from his Lord. And this is further
clarified by our Prophet solar lights. And when he was asked that
what this expansion was, he was asked about the shutter what it
was. And he responded to lice. And in the note either duck a little
caught up in shadow, who saw that when Versa,
he said is that this light, when it enters the heart, the breast
expands for an enlarger. So two things happen in Shutter one
first.
So in Shutter Ha is this idea of expansion. And in festa Ha is that
it is that he translates it here as enlargers. But it's
that in a sense, that makes more room for us heart is to have room.
So it it expands it and it makes more room for goodness. And that
the more that our heart is open, the more expanded it is, is that
the more good that's going to come to it is that the more closed off
it is the less it's going to receive. So to the degree that our
heart is expanded is to the degree which we're going to then receive
from Allah Jalla gelato
and then that they may Allah bless them has for a sign and look at
the questions of the Sahaba they asked where there was a sign
whether this had happened or not. And then the Prophet saw the
lights and and responded in the affirmative and to shun the abode
of illusion it to Jaffe to turn away from
to Jaffa Genova home and in mythology, Allah says is that
their sides that refrain from that touching the ground in other words
is that they are up in a state of worship, and they're not laying
down? And that hear that a to Jaffe and daughter the hood Allah
calls the dunya the abode of deception,
the abode of illusion. Well Inaba, Illa doll
Quaalude and to attend to, to turn towards the abode of permanence.
Look at that beautiful metaphor look at how he referred to
Subhanallah data. Not a metaphor, though he referred to the dunya
and the AKA, one is the abode of illusion, and the other is the
abode of permanence. What is that little mud covenant Zuta and to
prepare for death before it occurs.
So then he says, Those who reflect on these noble verses, in sound
prophetic Hadith, along with the other verses of the August book,
that elaborate on the same concept, prophetic traditions and
sayings of the virtuous predecessors, may God's mercy be
on all of them, who are the great among the companions followers are
those who fall on them with excellence in Padis, certitude
about God, His Messenger last day with his promises, threats,
painful punishment for the unbelievers in the depraved and
permanent happiness in the governor of bliss, for the people
of tuck with certainty and excellence, those will lose all
desire for the world's cheap possessions and ephemeral
confusing, and disturbing pleasures. Wow. So he speaks of
the shadow watts of the dunya. So the desires of the world he gives
them, three uses three adjectives to describe them. First of all,
they are Fannia, they're a formidable that they're not going
to remain. If you think about every time that you experience a
desire, and the next one is gone.
It's gone. So whatever it is, and then there's consequences.
There's consequences. Even the halal is more hassle. You have to
give things if Allah to other opens up a door for you to
experience some of the beauty of the dunya you have to give things
you could potentially be taken to account for the halal even though
it's halal, because you will be asked whether or not you are
grateful for it.
But the point here is, is that if you think about desires, you want
them so bad, but you're so trapped in thinking that you're going to
attain everything you want to attain by indulgent desire, and
then in the next moment, it's gone.
It's as if it never happened.
And what remains is consequences or remains or consequences.
And so it's ephemeral, it's Fannia. And the Shah watts of the
dunya are mocha Dara,
and that what mocha data here means is that he translates it
here as confusing. But it creates dissonance in the heart torpidity
in the heart, it just confuses you. It's the same word you talk
about Matt, Kedah is water. That is not clear. And so this was like
the water that we used to drink in Mauritania, because of were the
sources where you would get it from that, if it was taken from
one of the nearby lakes, that it would always be discolored. And it
wouldn't have been pure water unless they got it from the well.
And that the water that is killed, that is that water that is that
murky. And that's what happens at the level of the heart. When water
is murky. You can't see things and if there's actually something that
you shouldn't be drinking in that water, you can't see it. Because
it's murky. And likewise, this happens at the level of the heart
to the degree that the chawan takeover is to the degree that
there will be a lack of clarity at the heart in the heart. And it's
also Munna Lacell which he translates here as that it will.
He translates here as disturbing. So that will disturb us there'll
be dissonance in the heart as a result of these various Shabbat
and then he says they will experience great longing for the
permanent abode where bliss is perpetual and free from all
blemishes and disturbances. They will be diligent strive seriously
and devote all of their time breath states movement and
stillness to that which will save them from Allah's wrath and
punishment, and be of advantage to them in the life to come. They
will abstain from all that as worldly except what is strictly
necessary to enable them to vote themselves to acquire and useful
sciences a severe character in good works in order to attain
their goal. Now, we might not be able to implement us, like the
greatest of the scholars in the righteous do. But though, we can
still do a lot, there are certain choices that we can make in our
life. And we can set a schedule for ourselves where we are still
doing work for the aka. And we are making sure to mitigate our
worldly pursuits and to regulate that the degree to which that we
take part in the world in making sure that we have certain things
that we do for the sake of Allah. Praying and congregation attending
gatherings of remembrance, gathering
have knowledge that having some type of service that we offer in
some capacity, making righteous intentions and all of that, giving
out in charity, and so forth and so on. These are all things that
we can do, and that if we can't live up to this degree that we at
least try to approximate it to the extent possible.
So then he says, they will be diligent, excuse me, they will
abstain from sharing in or competing for the pleasures,
appetites and passions which are pursued by the heedless and the
unaware, who resemble sheep and cattle and about whom Allah the
Exalted says those are like cattle, and they even worse, those
are the healers. They will be as Imam Shafi or himolla to other
says, and especially if Arabic prose is somewhat difficult to
render into English, oftentimes, poetry is even more difficult and
that the transition here states if you know not this world, I do both
sweet and bitter where mine nothing but putrid carrion, it is
surrounded by dogs quarreling over it, avoid it and be peace to its
people pull in his dogs will pull back.
So the Arabic is Woman Yeah, DJ Khaled dunya whoever is ignorant
of the dunya for in nee out of Doha toughen
indeed that I know it was Siaka Elena soccer Yasuko is to have it
be driven you know to drive not I mean, it does it's the modern word
for driving to but they you'd say that the any that I drove the
goats, you were behind them pushing them forward. But if you
would say see UCLA Elena that it was brought to me driven to me,
we'll see it the Elena as Baja Baja. So again, this is part of
the beautiful Arabic poetry you have two words that have opposite
meanings, but they have the same route. So I dub
is sweet but you have met at the U of Sweetwater and then I that was
punishment, so that I remember saying to one of my teachers and I
felt that we had troubled him as they sent me home yeah, on the
neck that we any basically
that tormented you by taking so much time he says nom nom at the
Munna and he was changing the meaning of it, as you know, out of
humility saying you've made a sweet right so I was saying that
we've tormented you and they said not enough. I love Damona that
you've made a sweet so as Buhari what other boo ha. So that both
the sweetness of the dunya and the bitterness that were brought to
me, he's I know this dunya firsthand. And then his conclusion
was what well now He Allah
and this world, he is referring to the dunya is nothing but a G.
Fatone. Which is what a corpse, right, but specifically hear that
not of a human being, although it could be used for dzifa dzifa here
means a dead carcass.
A dead carcass. And he translates it here as putrid carrion and
carcasses if you've ever smelled them, we don't tend to be exposed
to that here. Unless you have like a bird in your windowsill or
something. But what if you see this all the time in traditional
societies, that animals and so forth?
They smell terrible. Okay, so this is the nature of the dunya it's a
dead carcass, Mr. Hale atone Allah. So it's Mr. Healer, in
other words, is that it's not possible for you to get what you
want from it. Because normally, in order to really benefit from
animal has to be alive, you have to start it you have to eat it,
it's impossible for you to get what you want from it. I lay hacky
labuhan is that it is surrounded by dogs hungry dogs that have no
other food than trying to get the remnants of it.
Him Melinda HD Dabboo Ha, is that their only concern is to that get
what they want from it. And he says here quarreling over it. So
this entire dunya the reality of it. It's like that a putrid corpse
stinks really bad are surrounded by dogs who are ripping at it and
fighting over it. And he says for in touch to nimpah ish Dustin
manly early
if you avoid it, is that you will that be in a good state in
relation to its people? Literally the word who has cinnamon and that
it's like you've made peace with its people. There'll be like a
peace treaty with you and its people
We're in touch to the Baja jadco Akela Baja. But if you go after
it, in Liberty, whatever they did to this corpse, you tried to pull
it, and his dogs will pull back, the dogs will try to pull it away
from you. And there's a lot there, it's very rich, and they Arabic.
And
the point is this is the nature of the dunya, if you just let it go,
is that the people of dunya will let you go. But if you go after
it, the dogs of the dunya, the dog like people of the dunya, oh,
they're going to attack you.
They're going to attack and this for this reason is that they say a
Lahore customer, the hood
is that to be known, it's like breaking your back.
The true people of Allah don't want to be known. They don't want
anything to do with the dunya. And the hardest, that thing to do is
to that not want to have anything to do with it, be forced to be in
front of the people, and to deal with the dog like people of the
dunya who are fighting over it, and you don't have anything to do
with it. And everyone else is fighting over. Everyone's
maneuvering and doing this and that and right. And deep down.
It's for dunya. Right. And if it's not outwardly for wealth, it's for
status, or it's for renown, which for having numbers of followers
and all these types of things. And it's all like a putrid corpse that
stinks terribly. And no one in their right mind would ever really
want it. Another poet says the intelligent test the world and see
it as an enemy, and friendly close your law. Yet another says move
away from dunya seek not to wed her sick not to wed she who slays
her spouse.
So, like a woman that someone wants to marry, and then someone
marries that woman but the reality is, is that as soon as he falls
asleep,
right, she takes her his life. The favors you hope from her never
matched the English, observe and you will see how its fixations
prevail. In some the person of intelligence perspicacity and
resolution is he who dedicates most of his time to preparing for
his life to come and gathering provisions for the appointed time.
He should not allow time for other things, save those that are
necessary to help him along. And he should do so with caution and
frugality using worldly things sparingly and listening
attentively to the words of the Prophet SAW Allah I just don't
know who said what I had to do with this world. With regard to
this world. I am like a writer moving on a summer day who rests
under a tree then departs and leaves it Walder very clear. And
he said sorry, Saddam had the world weighed with Gods so much as
the wing of a gnat. He would not have given a disbeliever a sip of
its water and he said it's a lie so the world is the prison of the
believer in the garden of the disbelieve it is God who grant
success he is the ally and help him a lot to give us two week open
up the door for us to put these words into practice yada but I
mean May Allah Tala remove the love of dunya from our hearts into
replace it with a strong desire for the ocra May Allah Tada buses
to be from those who you read maybe be for those who you read it
who wants to hear after and to do what we can in this world to that
plant our seeds to harvest their fruits in the next world Dr. Hamid
Amin May Allah to Allah take care of all of our affairs and to make
all difficult matters easy for us and to protect us in our children
yada but it mean and devices all say we exit this dunya La ilaha IL
Allah Muhammad Rasul Allah, wa salam ala se Muhammad and Ida do
sabe Sandalwood hamdu Lillahi Rabbil Alameen