Yahya Rhodus – The Spheres of Islam, Iman, Ihsan & Irfan #14
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AI: Transcript ©
Ah, the old, like a random and the other agenda like a garden from
the gardens of Paradise. And we ask Allah subhanaw taala to tune
our hearts in and from the blessing of that having the
intention to at least resemble those who have established his
true gatherings meant not to be adequate to other listeners to
experience something of that
paradoxical like state brought forth to the people here in this
dunya that when they do what is pleasing to Allah subhanho wa
Taala we are at the tail end of the first sphere. And so in the
translation, we are in the middle of page 36 And as we mentioned on
Thursday, inshallah we'll finish these last three paragraphs and
then we will do a quick review of this chapter highlighting the most
important points and field any questions we want to make sure
that we understand this before we move on. So I hope everyone took
the time to review and to look over what we've already discussed.
So if there are any questions that we can try to deal with them
inshallah. So he says, Radi Allahu Allah Tada and whenever I know
there
was a male at MaryLu
Feldman Natalie Leigh to add a fee her law Hera
good deeds are this a clear manifestation of a laws favor upon
the servants
What do I want to talk superficial Korea had a tune the image on how
the rock and deficiency and giving do things for them is his constant
state the shockcord executive saw in a particular method and
hopefully min Allah He I'll let movement hater, the Illuminati
lucha de vaca Leticia Carioca theory Kathy Teixeira, thus, for
example, someone who is grateful remembers Allah, fast and stands
in prayer at night, will fear a lot much more than others who
perform fewer good deeds than him. This is due to his realization of
the tremendous favor of Allah upon him, of his lack of gratitude, and
of his many shortcomings was no man, you think that would be the
opposite.
Okay, so again, he's talking about Atman. And again, as we've always
translated it here,
that is support of iman. And good deeds are actions, and that the
Allah's favor upon us in relation to them is apparent, it's very
clear,
and that we know no matter that, how much we give thanks for and we
will always fall short, and truly giving thanks for a single
blessing, let alone all of the verses associated, all of the
blessings associated with one righteous deed, let alone all of
the righteous deeds and a lot to add, it gives us Tofik to do.
And that he then gives shows us how actually
is that the more worship flow we become, the greater that our deeds
are, is that it will actually, that lead to us having more fear
from Allah.
And this is because is that the more good deeds that we do, the
people that are in this state, the more that they realize, is that
this is from the favor of Allah subhanho wa taala. And then the
more they will realize is that they have a lack of gratitude,
they show a lack of gratitude for it. And they realize how short
that they become,
how short they fall in all of these areas.
Which is amazing to think about that the people who worship Allah
the best, are the most humble people, the most broken people.
They're the most thankful people, and that more than anyone else, is
that they attribute Toxie her shortcomings to themselves in a
ways that other people simply don't.
This is how we want to be. This is what we want our state of heart to
be. And I believe we quoted the verse yesterday. But we didn't
point out this aspect of the verse or the day before either journal
sort of level of moderate and nurtured hold on feed in Isla Vada
and that when the victory of Allah and the opening comes and you see
people entering into the deen of Allah in groups, what does Allah
say? For severe handicap for Sunday for him did up Vika are
still here. So glorify the places of your Lord and seek his
forgiveness. Subhan Allah is speaking about firsthand NASA. So
not put your head high. Pat yourself on the back that notice
what an amazing job that you did in relation to that.
The sub 300 obika glorify the Praises of your Lord will stop and
seek his forgiveness.
Are you seeking forgiveness for doing good? Which is IG? And one
of the greatest meanings of this we find, and our prayer,
cinematic, Allah so normally, what is the first thing that we do? I
start federal law, I stole federal law, stuff and Allah, we just
prayed, we did one of the best forms of worship of all. And the
very first thing that we do is we seek forgiveness, teaching us and
everything that is that we do is that we immediately seek the
forgiveness of Allah in a very real way that we recognize we fell
short. Even though we prayed the very best prayer we possibly
could, still we're going to fall short, we're not going to worship
him, as he deserves to be worshipped, let alone if we have
neglected parts of the prayer that should not have been neglected.
This is the edit of the righteous, they do an abundant amount of
actions but they remain humble and broken before Allah jelajah data.
And then he says further after that he can if you are aware of
this
I attempt to Anil Amin El Carmen Acharya half men will God Amen. He
how often men now that he lay what I really ideally shoot him in the
de la la B. Okay, let's see Shoukry visa vie for caveat me do
I lay? If you're aware of this, then you would realize that the
scholar was attain perfection. human perfection
might fear his deeds,
not sins, of course, if your sins might fear his good deeds,
is afraid of magnifying them, or relying upon them because he
witnesses that his performance of those deeds as a blessing from
Allah. He also witnesses his inability to give things for them.
So how can you rely upon them? What an amazing state. This is an
amen El Carmen. So an Allen is the one who's working. He's the one
who's doing righteous deeds, but he reaches the state of command,
when you reach the state of human perfection, and these things, is
that it might even be that they start fearing the performance of
their deeds. Now, it's not a fear that causes them not to do
righteous deeds, no, they still do righteous deeds. It's a different
type of fear. It's a fear of his Nether LA, that they're going to
start noticing them that they're going to start that being
preoccupied with him and attributing them to his own self.
Or it's that he will become aware of the fact that he that will that
fall short, and giving thanks for them.
Which that's definitely going to be the case no matter how much it
is that we give thanks. So then he puts the puts forth the question
for Keitha Yeah, 10 minute delay. How then, could he ever rely upon
his actions? In other words, is that we perform our deeds, and we
do so sincerely for the sake of Allah subhanho wa Taala but we
don't rely upon them for the same
but we don't rely upon them.
And what is meant by that is, is that our reliance is upon the
bounty of Allah, gender Gerardo and we're entirely that aware that
he is the one Subhana wa Tada that give us Tofik. To do those actions
were not to be for his defeat, we would simply not have been able to
perform them.
And so then, he ends this chapter with something beautiful
for metal Amaryl MK Zulu Ilam and he showed in min Nutiva athletic
when he thought I'm gonna lie the fella when no Giada SubhanaHu
Bagalkot To be honest, I hope it will be like Tofik what an amazing
way to end his discussion of our deeds. Good deeds are thus only
performed for the purpose of witnessing Allah's favor. Look,
Sula, what's the purpose? Is that what's called shahada and Mina,
Shahadat Mina is that where you realize the bounty of Allah upon
you, you are aware of the divine favor upon you. And you don't
attribute anything to yourself. You see it being entirely from
Allah subhanho wa Tada. So this is the whole purpose of these acts
with the bad, poetic and to follow the path, because again, this
language that we use all indicates that we're traveling on a path
which indeed we are, whether we realize it or not, there is a
tweak, there is a path and this is understood this right there in the
Fatiha if Dino said Alton was stuck in the sea rods, which is a
path, the right path, the straight path. And so then he says that in
obeying Allah's commands, what's the whole purpose of X also?
Empty salmonella is that so we fulfilled the Command of Allah.
And this is one of the most noble volunteers that we can make. Why?
Because there's nothing then that relates to us in terms of that
action.
If you're motivated by automation by that action is empty thought,
I'm gonna Allah, that's impulse. That's your motivation. You want
to fulfill the Command of Allah, what how what portion? As a
servant of Allah do you have the end of that action, you're doing
it for Allah, he's commanded to do it, harass you do it. Right. But
then also, is that the valid intention is to also have what's
called Touch week, where the source of motivation is longing to
be in the Divine Presence, and hoping to become beloved to him.
So when Jada subhanho Bab akorbi, is that he has made that righteous
deeds, the door to his proximity, the door to his proximity.
And that one of the righteous mentioned to us a beautiful dua,
alumna and listening we unsick are called ribbony, the quarterback,
Oh Allah, that grabbed me, the intimacy of your remembrance, and
draw me near that,
through your proximity to him make me proximate to you, make me near
to you. But the way that said in Arabic, is that the same word
that's used for the noun is using verbal form, on the second form,
meaning that of Allah that I am that wants my intimacy to be with
your remembrance, and I want my closest to be to you.
And so that the righteous deeds are the door to his proximity. Bad
could be, and then Mr. Hood be locked. And they're the key to his
love.
So again, he's setting the frame. And I guarantee you, if someone
enters into this Deen, or their race from the time that they're
young, with this frame, a lot of the problems that other people
have, that when they're older, when they go through those
difficult teenage years and beyond, or they're struggling with
their Deen a little bit, these people who are that grounded in
this type of understanding will not tend to have those same
problems, because they have got the frame correct from the
beginning. That is the frame. This is the frame behind the different
things that we do outwardly. Or it's a lot of other people to see
it as repetitive. They see it as cumbersome. They see it as
whatever rules no, is that all of those things that we're talking
about Bab orderBy, the door just proximity and the key to his love,
but will be light a week as the enabling grace is from Allah
subhanho wa to add. So let's just quickly review
some of what we've already taken. And so that way, we can start the
next sphere and shadow to other having fully understood.
So he says here, and we're just going to review
that the two Shahad is saying La ilaha illAllah Muhammad Rasool
Allah is that they that include encapsulate all matters of the
deen in general.
The illa Allah Muhammad Rasul Allah. So it's the show, it's how
we enter into the depths of Islam in the sphere of that submission
and a faith. So that's where it all begins. And then he went on to
tell us is that actions themselves out man, that good deeds
themselves, the whole reason is that they have been legislated, is
for what is it to support our religion and to that strengthen
the meanings of the two shadows, and two, that give us a higher
level of certainty.
So the whole purpose of acting outwardly is that it strengthens
the or it strengthens the foundations. It makes your faith
deeper, it gives you more certainty and it builds your
spiritual edifice stronger.
And then he said and each one of these is mashallah could be, you
know, a quote in and of itself, how to associate it to deem be
better to shatter things called Masada was Satyabhama Amma Rosada
and then he said that planting the tree of the Dean
with the seed
have the two shahada is in the arable heart to heart that is
ready to have things grown in it. And it's watered with righteous
deeds.
Okay, so that you the shepherd of the deen, if you imagine that the
religion as a tree is it seed is the shahada team.
And in the way that you water that seed that has been planted, is by
doing that amount of Sadia is by doing righteous deeds.
And then he reminded us that if we're performing righteous deeds,
and that we're not experiencing or noticing
that our deen strengthening
or our certainty that becoming greater is that we have to know
that this is because of some type of deficiency in the way that is
that we're performing those good deeds. And it could be that a lack
of sincerity, it could be a lack of truthfulness, it could be some
type of disease of the heart. He mentioned examples. Or it could be
that the frame that we are viewing those through, is somehow that
incomplete.
So we have to be aware
at the sign that the heart is truly alive, in healthy, and the
sign that the heart is pious and righteous is that we become happy
with right guidance and faith. And we find ourselves disinclined
towards in literally hating go for disbelief, for so rebellion, in
Sen disobedience.
And then further signs that our heart is alive and well. And
healthy and pious is that we love hair, we love to do good, and
whatever form and we love the people who do good.
And we benefit from the remembrance that we make from the
admonitions and the reminders that we hear in from the recitation of
the Quran.
So these are all signs, this is an one of the Cordoba Saudi Han, is
what was mentioned. And then he gave us five ways to view
righteous deeds.
And again, this is setting the frame correctly. First, is that
they're a gift from Allah, they're Hadiya their gift from Allah,
their gift.
And viewing them as such, as someone gives you a gift, what did
you do to receive that gift? Now, they just gave you something,
they gave you something, it wasn't because of something you did, they
gave you something. So you don't attribute it to yourself as
someone gives you a gift. So those even though you're the ones doing
them, their gift from Allah, number one, two, is that they're
from His bounty.
Three
is that they are the greatest sign of those who he wants to bring
near to him.
And for as they are a key to his acceptance.
And if Allah had to accept someone subhanho wa taala. And Allah
is that not only will you forgive that person, since he will enter
that person into Paradise, and he was showered upon them, that
blessings that the human tongue is unable to express the reality of
and then finally the door to his contentment, and everlasting
bliss.
So why is he saying this so that you and I can have that correct
frame as we go through life? This is what we want to do we want to
increase in the amount of Saudi, it doesn't mean that you don't
live in the dunya you do
is that? Yes, many of us will go on to have careers, many of us
will have families, many of us will do a number of different
things in life and all of that is okay. And if we make a righteous
intention, of course, it's not only okay, it becomes a way for us
to draw near to Allah subhana wa Tada. But that what we always need
to recognize in this whole path is the importance of that man's side.
Yeah, we always want to increase in them. And that this is another
way that we can judge ourselves. Based upon that we're at that, are
we increasing or decreasing? Are we consistent? What we were doing
previously have we been able to maintain at a later time?
So this is all of the utmost importance. And then he said this
beautiful statement is that the one who turns away from righteous
deeds is that
will not receive an opening just as the one who that turns away
from the door
are not in turn to the door. If the door is open, you gotta go
through it. But if you turn around and walk the other direction,
you're not going to get to see what's inside. And the amount of
sadiya or that door and they are the door to his contentment
Subhanallah went to atta and that when we do righteous deeds, we are
metaphorically knocking at the door of Allah's generosity.
Every act of goodness that we do is a metaphorical knock on the
door of the generosity of Allah, Villa gelato, everything that we
do.
And the hope is that he will pour out upon us his immense bounty
subhanho wa taala. And then he ended in this last this last
sentence of the final sphere. And then again, how we should view
this good deeds are this only performed for the purpose of
witnessing Allah's favor, following the path and obeying
Allah's commands and due to the fact that he made them the door to
his proximity, and the key to his love. And evening grace is from
Allah. One of the most often cited Hadith cozzia Is the Hadith that
we've all heard. But it also helps set the frame for how we should
view the fluoride obligatory acts and how we should view the no
awful the supererogatory acts. And that when Allah tide went and tada
says on the tongue of the province, I sent him hat Oh hubba.
And what comes before that is, is that nothing is more beloved to me
than from our servant to perform that which I've made an obligation
upon him, my surgeon will continue to perform supererogatory acts,
Hutto Himba, until that I love him for either of two, this is the
whole goal is that we become beloved to Allah to Allah Gerardo.
And, again, this is missing on the practice of so many different
Muslims worldwide. This is the frame and if you can understand
this frame, I guarantee you, you will be saved from so much
difficulty in trying to make sense of the craziness of the modern
world in which we live. If you can hold on to this, you'll be able to
understand the central purpose of Dean of religion of why our
Prophet sallallahu sallam was sent to humankind why the Quran was
revealed why we have all of these detailed teachings of the Sunnah
and the scholarly commentary on them, you understand that clearly.
And then what we have to do is to live our lives accordingly.
And to make that the single most important thing of all that if
we're asked about that we know how to answer, we might be asked a lot
of questions that we might not be able to answer, we might not have
detailed answers to some of the world's problems. And increasing
the problems are gonna get more and more complicated, however, is
that if you ask us about this, we should know. Because those things,
they yes, they might be good to provide a principal solution that
to them, but you're not necessarily going to be asked
about that on Yom Okayama. But you will be asked about this. What is
the state of our heart? What is our approach to the deen? And then
specifically, we know that there'll be specific questions
that when we return to Elijah legit, that we will be asked. And
so with that, that finishes the first fear. I wanted to give
everyone some some time here to ask questions on this if there are
any questions before we move on to the second sphere
about context
is clear that demons are religion is meant to transform us to
improve us spiritually.
Oftentimes, like in our time,
in our context, a lot of people tend to, you know, justify or
rationalize the status quo, like to not do the work to kind of
maintain what we do and kind of like pray the five prayers like
maintain the Muslim identity with like building Islam on top of what
we are the way we live today. Right, a typical American and
so, my thoughts are, you know, the questions I have is in relation to
the frame number one, what is the definition of a righteous deed?
And two, what takes precedence over what in terms of
the statement knowledge takes precedence over super toxic
rogatory worship and then service takes knowledge over service takes
precedence over knowledge? Right, kind of showing the,
the level of importance of the types of good deeds? And then I
just finished with kind of just to make my question make more sense.
Thank
you. For example, a lot of people say you know, work is worship. For
the person who's in a career, like the work you're doing fine, you
don't need to go overseas or you don't have to, you know, take time
off to
Study, you know, what you're doing for your family is worship to
maintain that. Or maybe the student who, who loves being in
books, doesn't want to go work or doesn't want to go to service.
Maybe there's NASA loves just to be in books and learning and
nothing else. Or the person who wants to, to serve. They're
comfortable doing that they don't want to do anything else but
served.
Is that the right way to approach?
So I'm going to try to repeat that. I have a problem in Ramadan
when I first I forget. I don't catch my thoughts very quickly.
No, I'm just having a spin all the time where
thoughts that normally stick when I fast, I just I try to catch them
and they're not there.
So let me try to repeat the question. And then we'll tackle
each one one by one inshallah. Tada. Very profound and
thoughtful, and very important question, and I'll bless you. And
the backdrop to the question really is, in the time in which we
live, there is attempt by some Muslims to just kind of fit in and
fulfill the status quo, do what everyone else is doing. And to
almost
just their approach to the religion really is just taking
from it, what they need to kind of live a normal life. That's kind of
what I understand. Right?
And that, how do we understand that, in relation to this concept
has been put forth here, Batman Sadio, righteous deeds, including,
of course, unnecessary definition of what a righteous deed is, and
then
developing a list of priorities? How do we know what's a priority,
in terms of what is the most important thing for us to be
doing, given our own specific circumstances. And I think there
are some others in there as well. So let's start there, and then we
can, we can go from there and try to unpack this.
Yeah, and I think this is a this is a human phenomenon, I think
that it has happened from the earliest people this is the nature
of the dunya is that there's a lawyer, and that the nature of
that religious practice is that you have to put energy in, if
indeed, that you're going to do something good the natural state
is, is that the knifes is a matter of a soup, is it if you're not
putting energy in the knifes will drag you to evil, it will drag you
to being preoccupied with the world. And so you have to put
energy in.
And so from here, just to jump forward to the definition of
amisadai, this is one way to potentially define an AMA Slotta.
A righteous deed is that energy that you put into do some form of
good
to worship Allah to Allah. Right, that's one way. And it's not maybe
the typical way of defining it. But I could, you could see it as
such, any energy that you put into that work against the pole, the
natural pole,
towards the world, and the reality of that pole is taking place in
your knifes and the individual desires that rise in it, that
cause you to incline towards certain things in the dunya. And
not all of them are bad. But there's an inclination towards it.
And so this is a religious phenomena. But I would say that it
is more pronounced, as we get closer and closer to the end of
time. I would say that, not always. But there's special
struggles with that, in certain countries, where you have more
access to the world than there is just making a living is harder.
That you know, and increasingly, it's spilling over into the rest
of the world too. But if you just look at what you need to do to get
by in corporate America, as opposed to
a more simple type of job, and a more simple, that city in another
place in the world, just the level of stress that's involved with
everything you do. It's huge, a huge difference. So there, what
could come from that is a tendency to just try to fit the deen into
the life that is that you're living. Now this is where the
beauty of the shittier comes in is that there is a level of
permissibility. And this video sets the guidelines where
something could be not the best thing, but it's permissible. And
so the good thing is, is that we don't have to make things
difficult for everyone, as long as people are doing something that's
permissible.
Right? And then you encourage them to do what's a little bit better.
You encourage them to do that was a little bit more scrupulous. But
as long as there's a baseline of permissibility in the vastest
understanding of the sacred law,
right there other hair, because they will be in a state of good
but
That's a very low bar to set. And the difficulty there is, is that
how to transfer that to the next generation?
And how to combat the tendencies of your time really, then if
you're just trying to fit the deen into the world that is that we're
living. There's a lot of questions that arise there. And that
personally, that seems problematic to me moving forward, if everyone
did that, then that what's going to be left in the generation after
the generation after generation after it? And can someone
legitimately combat forces of the time just by doing that? I think
these are very important questions. But if I tie that, in
now into this, what you just mentioned about this idea, that a
righteous deed is anything that you do for the sake of Allah
subhanaw taala, it's a means for you to get close to him.
Anything that you do that to draw near to Allah subhanaw taala.
And
that there's a number of different types. And there's different ways
to break them down.
But that's essentially what it is. And that some of them, all of them
require a righteous intention to be accepted with Allah to Allah.
But then there are some things that are so obvious in of
themselves like prayer, yes, you still have to be righteous in you
have to have a good intention. But the prayer is an obvious one. But
then there's other things that are permissible,
a category of just permissible, you don't even have to make an
intention when you do them. But in order for them to turn into a
righteous deed, you have to make a righteous intention. And you have
to make a sincere intention behind it, a sincere righteous intention.
And so really, is that your entire life could be restricted to good
deeds.
Right, you going to the grocery store to purchase food for your
family, if you make the intention is a righteous deed you working,
you're actually feasibility ly to provide for your family, that's a
righteous deed, and everything that you can do this within the
realm of permissibility, or recommended or an obligation, all
of those potentially could be righteous deeds. And then we draw
near to Allah by avoiding what is mcru and haram.
And so you could limit everything you do to be be a means for you to
get close to Allah to Allah. Now, the bigger question in that really
is, is it? How are you and I going to then approach religion in
relation to our own lives.
And I think in this regard, there's degrees, and we have to be
very comfortable with where we're at, and not try to jump to a place
where we're not yet, but understand what's possible out
there in terms of the degrees of religion, and strive to move up in
them. Okay, that's kind of like the summarized version. And that
if we can do that, that's the essence of what religious maturity
is to be able to do that. And so there's always something more that
we can do, and not just in an outward sense, part of it also is
inward,
that you know, that you might be able to push yourself to do a hum
of Quran and Ramadan, you really have to push yourself, but then
eventually, that you might get to a point where it's easy for you to
hit them. So you can do too. And you might push yourself where it's
like, Oh, I've got to under my belt, I could do three. And again,
that's an outward thing. But then even inwardly, in terms of what
you can bear, in terms of helping other people, you might in the
early stages get really tired at first, when you're doing community
work. But then you might develop resistance over time, where you
can actually bear a lot more spiritually, from the people that
you're trying to help. There's degrees. So it could be there's
outward considerations, and there's inward considerations, and
that whatever that you need to give yourself in order to
maintain, so that you can then do all these different types of
righteous deeds, you must and it's not considered to be selfish.
Because your intention is to that strengthen yourself so that you
can do those righteous deeds so that you can help other people.
But then this gets into the question of that how are you and I
approaching our lives? What I would say is that we understand
what's out there, we make a strong intention to that move to the
higher degrees but then we're realistic and where we're at and
that there's a subtle and this is where it gets very subtle.
In generally speaking in the books of the people of the science have
to solve is that they will say is if Allah Tada has placed you
somewhere, don't try to be somewhere else. upIm Heathrow
comma cola river remain where Allah to Allah has placed you. And
this is the very first hiccup of that even OPA ALA. And it the
meaning indicates that if Allah subhanaw taala has put you in the
ASVAB
for you to want to move to a state of tigit Eid is Shaohua fear
there's subtle desire
yours. And then if Allah Tada has taken you outside of this Bab the
means in for you to want to return to the ASVAB is you that coming
down from a lofty aspiration. But how do you know then
this is where it gets really subtle is that if that's where
Allah has placed you, and you know that by taking yourself out of
that position, that you somehow would not be able to fulfill your
homework of Allah, a right that someone has upon you, then you
can't leave.
But if Allah Tada opens up the door for you to free yourself up
from the means, so that you can focus more upon the dean, or that
you take a lesser paying job or for a period of time that you take
time off from work or something like that without burning your
bridges or whatever else. And Allah facilitates that for you.
And you're not that
abandoning rites that are upon you. And that's a different
situation. So really, and it's like, it's the hotter, the
istikhara, you don't always get crystal clear answers. Like you
not everyone sees the dream dreams, it's rare that people
actually see dreams, it's really the doors that a lot opens up is
the greatest sign of what you should be doing or what you should
not be doing. And then over time you learn to read that sign. And
the same thing is in the spiritual path, is that if you're going
through a new phase of your life, and you see things starting to
change, and Allah facilitated that for you, then if the doors open,
you should go through it.
Because it's an opportunity. And that it doesn't mean it's going to
be easy. There could be repercussions. But you that's
where you have to have strong and high spiritual aspiration.
And that we can't let the people that just want to remain normal,
prevent us from doing that. Because people have done your will
always think that you're crazy if that's the case, is that if
opportunities arise, and that you want to take it to the next step
people don't you're like, No, you're risking this, you're
risking that. And that if someone should remain there, maybe what
they're saying is some truth in that. But if Allah has opened the
doors for this other person, no, it doesn't apply to that person.
That's their perspective, that's for them, and they're trying to
apply to someone else. And it's a misapplication I know I'm being
very vague. I don't know if this makes sense or not.
But
then the thing really is about prioritizing. mountainside. Yeah.
And there's the foundational things that we all have to do.
But then, that prioritizing what it is that we really should be
doing, the blessing there is, is that there's an easy way to figure
it out. It's figuring out what your God given gifts are.
It lies in that from the blessing of Allah, it's not something
exterior to you. It lies in you feeling, figuring out what your
God given gifts are. And by virtue of the fifth, that also
corresponds to what you feel most passionate about. And that in
addition to doing all the other things that everyone else has to
do, is that you slowly start to cultivate and develop that for
Allah sake. And that will be that the greatest way for you to draw
near to Allah to Allah individually,
is figuring that out. And again, there's things that we all have to
do. But where do you fit in? All of us are can potentially be a
piece of the puzzle. And that's what it's all about. And we have
to be comfortable. The nature of the enough's enough wants to be
everything and do everything and no, that's knifes. We need to
specialize. We need to even think Allah for being alive. thank Allah
for even having Deen think of Allah for even wanting to even
that spend our life serving the deen, where did that come from?
How many people never that never crosses their mind ever in their
life, what a blessing and then not see ourselves worthy of cleaning a
toilet.
And anything above that is bonus.
And so that we don't we're not worthy to clean the toilets. We're
not worthy to clean a toilet.
We're not.
And that that's our position. And then we find something that is
that we can do. Some people go on to be teachers, other people go
into the admin, some people will earn money, other people will and
they're not always static categories. Some people will do a
little bit of this a little bit of that there's different you know,
breakdowns of this. But there are there is a there is a a solid core
of things we have to do and this is where that when we it was
ingrained in us in Dharma stuff about Habib, Omar, the Mikasa
metadata where it becomes so important in salute Dawa, that
gives us clarity, that it's crystal clear then what we want to
spend our time doing. There has to be a portion of our time spent in
a
And there has to be a portion of our time spent in Sudoku. And
there has to be a sports some time spent in Dawa best transit here a
service of some sort. And then that these, these three mocassin
are the ladders of ascension of join, you're told not to botica
data. So the point is, is that it differs for each person, what is
the very best thing for them to be doing?
I know that's kind of a, that's a very long winded answer. I'm sure
there's a follow up that I miss. Like I missed something at the
end, you got something in there, but that's what comes to mind. Is
there anything you'd like to add?
And so just the philosophy is that
those that are just kind of taking from the Dean, just to kind of get
by in life, we don't look down upon anyone. But it's not there's
no way for this Deen to be rooted in the hearts of people moving
forward. By that, we have to have people that have a high spiritual
aspiration where that they don't want to just be changed, but
everything around them, they want to be agents of transparent agents
of change. Right? And it's not their intention, so to speak,
like, oh, I want to be an agent of change. But by submitting to Allah
to Allah and putting Deen first Allah will make them agents of
change as a result of their high aspiration and dedication to the
affair.
Are there any Well, time just flies since already seven o'clock.
Any other questions on the sister sign? I smell? No, God, very
quick. Inshallah, for I guess an example, what would an example be
for a righteous deed that's been accepted and you see the fruits of
that and a righteous deed that has some deficiency that where you
don't see the fruits or identify the inner I guess.
So the question is an example of a righteous deed that has been
accepted and you start to see its fruits. An example of a righteous
deed for instance, that you've done that you don't necessarily
see its fruits.
One of the one of the great examples is for instance, prayer.
I'd love to add, it says in the salata, 10 hat and it fascia he
would moko. Indeed that prayer is that it that prevents indecency
and wrong action.
And
that one of the signs of our prayer being accepted is that we
actually asked for the prayer to be accepted. We're given Tofig to
ask Allah to accept the prayer.
And then one of the other great signs of prayer being accepted is
that
it becomes less burdensome on us. And we start to taste it
sweetness.
And then,
that one of the signs that we're receiving its fruits
is that it affects other parts of our lives.
So that by nature, if you are five times a day praying, stopping
everything is what you're doing. If we're praying, the way we
should be praying.
It's going to help us be people of Taqwa outside of our inner salata,
tenha, the prayer itself tanha. This is the word that use for
prohibit. Right, it's as if the prayer itself prohibits us from
all of these things. In other words, is that the protector
protects us from these things? The prayer Ward's off these things
from us, the prayer that that pushes these things away from us,
right. In other words, that fascia all types of indecency and wrong
action is that the more that we established the prayer in the way
it should be established, that the greater that our lives will be
outside of the prayer, that more Tuckwell that we'll have as we
move throughout life. And so if we find that it's not having an
effect, maybe that's where we got to realize. Am I doing it right?
Have I learned the PIR properly? Am I concentrating the way that I
should? Have I spent the time learning the invocations the way
that I should have I learned the wisdoms of the various stages of
the prayer. Am I falling short in my brain in the right way? Am I
praying at the right time? Am I praying in the right place? Am I
all of these other considerations start to come in and then we need
to revisit that like oh, maybe I need to do this maybe I need to
that make sure that I'm praying my nephew that prayers before maybe I
need to do those tests we had that we mentioned some time later
hamdulillah Allahu Akbar stuff a lot 10 times each before I did
Corsi, maybe I need to start reciting sort of to NAS before I
turn to the prayer. Maybe I need to just unwind five minutes before
actually start praying. Whatever it might be. We need to start
going back to looking at our
Prayer. Sometimes there's limitations on us doing these
things. But I think prayer is a great example of that. In general,
the and then
that if it relates to one of these other things, the similar thing
applies, like, if you kind of found what it is that you really
want to be doing, is that it's not burdensome on you.
You can put in 80 hours a week. It's just like, what you do,
right? It's not one of the things like, Ah, just can't wait to get
done with this. Right, that's one of the great signs. And then one
of the fruits is is that
you know, there could be different types of fruits, it could be
blessing people that you meet, it could be dreams that you
eventually have, some of the fruits might not ever be known,
because tribulations could be that warded off from you.
And that it blessing different types of blessings happen in your
life, such that sustenance is facilitated for you in all
different types of things. So the fruits could be many, some of
which are tangible, many of which are actually intangible.
But this this is really a key point about the difficulty of
doing something is that once that's lifted,
that's a great sign that someone's worship is being accepted. And
they start to taste the sweetness of that worship. And then they
consistently ask Allah Tada to accept and that's why like every
night right when we just pick our fastest when the first things you
do, Robin and Robin and Nick get to see me on YouTube it can take
to love it or hate every pair of ribbon under commitment in the
Kansas City Monument Valley and in the candidate Tama Brahim, or just
ask Allah in English for Qaboun for acceptance and the the sign of
COBOL is one of the great sides is you asked for COBOL
and so it taught that you should be more concerned about the
acceptance of your deeds and the performance of them
because no deeds are few if they're accepted. So
Sharla
any questions on the sister side
i mean
I can look.
To have
you
I'm Ben and Barnaby in Ireland and Ireland in the end of our ona