Zakariyya Harnekar – Pearls of Wisdom #04
AI: Summary ©
The hikam is designed to motivate individuals to use the means they need to achieve their goals, but it is not a suggestion to pursue anything. The speaker emphasizes the importance of sustained health and not letting oneself become in a situation where they want to leave all the means. The speaker also gives advice on maintaining a healthy lifestyle, setting goals, and learning to be smarter than the other person. The importance of understanding one's state and surrounding people is emphasized, and advice is given on achieving goals and learning to be smarter than the other person.
AI: Summary ©
We said alhamdulillah, Allah has granted us another
day in the masjid,
in this,
very peaceful masjid in fact.
Alhamdulillah.
The time of Asr changed
today. So Asr was at 4 o'clock.
And
I think the jama'ah started about quarter past
4. So from tomorrow, class will be about
half past 4, maybe 25 past 4 and
so on. Right?
They forgot to inform me today.
Yesterday we were discussing
a very short hikma from the hikm of
Ibnu Atha'illah.
Alright?
Ibn
is telling us, if you want to walk
this path of, you know, the friends of
Allah, if you want to walk this path
of attaining closeness to Allah Subhanahu Wa Ta'ala,
then you must know that your intentions or
your desires,
they cannot
pierce the high walls of the decree of
Allah
Right?
And today's hikmah, he he he somewhat carries
on with that discussion,
but we'll get to in a moment because
there were some questions yesterday
which I said I will defer to today.
So,
the one question I recall or the one
that I will address that we had yesterday
was
if we know that everything is in Allah
Subhanahu Wa Ta'ala's hands, actually the question pertain
to the hikma, today's hikma.
So we'll discuss it a bit later inshallah.
Alright.
And I think perhaps the explanation of the
hikma itself will answer the question.
Let's see.
So yesterday, we had
that prior intentions or desires for yourself that
you had, they cannot pierce the high walls
of decree. If you want something for yourself
and Allah doesn't want it for you and
Allah has not decreed it for you, no
matter what you do, you're not gonna get
it.
Alright?
So
in today's Hikma, he says what?
Right? We we read it at the end
of yesterday.
Rest yourself
from.
Means to
tadbir means to plan something or to to
try and order everything in one's mind.
Some translations have it as self direction.
But when we say
and we say like Allah Subhanahu Wa Ta'ala
is the one that sets things out.
So
means to set things out.
So even though
Allah
tells
you, Rahimahullah
ta'ala, he tells you, arrest yourself. Don't don't
become burdened by this thing. Arrest yourself
from trying to set everything out,
from trying to plan too clinically.
Why does he say
so?
Because
so on account of resting yourself
from from resting yourself from trying to set
everything out, he says,
what other than you
has taken has undertaken to you
has undertaken to do for you
on behalf of you.
Don't try to do it yourself.
Don't do it for yourself.
Don't undertake to do it for yourself.
What other than you
has taken upon themselves
to do on your behalf,
you don't do it for yourself.
You don't do it for yourself.
Right.
Now
this like I said yesterday, this hikmah
can seem like an extension of a pre
of the previous one, and it can also
seem like a contradiction of the one before
that.
It can seem like an extension of of
the one just before this, but like a
contradiction of the one before that. Because in
the one before that, Allah was telling you
what?
That if Allah placed you in a situation
where you must use the means,
then that's what you must do.
He in fact said that it's an unvirtuous
thing
to desire to be out of that situation,
if Allah placed you in that situation.
Remember?
If Allah placed you in a situation where
you must use the means,
where everything is is no it seems normal,
you use the normal means, you have to
go out to work, you must take medicine
when you seek, all of those things.
Right? When Allah placed you in a situation
where it's possible for you to use all
of those means,
then you must use those means. And if
you desire and if you tell yourself, no,
I don't want to be in this situation.
I want to leave all of these means.
I just want to go sit and pray
and divorce the dunya, then that's actually from
your own desire.
So he was telling you to use the
means.
But in this one, he's telling you, look
here,
rest yourself from tatbir.
Rest yourself from planning everything up,
from trying to order everything.
Why?
What is the advice that follows on from
that? What other than you has undertaken to
do for you? Don't do it yourself. And
this other than you that he's speaking about
in this, hikmah is Allah.
What Allah has undertaken to do for you,
don't try to do it.
Don't try to do it yourself
or don't undertake to do it yourself.
So now he's almost telling you look what
is Allah undertaking to do for you? Has
Allah undertaken to sustain you?
Yes, Allah is undertaken to sustain you.
Has Allah undertaken to cure you when you
are ill? Yes, Allah does that.
Is Allah Subhanahu Wa Ta'ala
Is Allah Subhanahu Wa Ta'ala the one that
sees to all of your affairs,
raises your children, sees to their sustenance,
ensures that you have a place to stay.
All of that Doesn't Allah do all of
that for you?
Allah does it for you.
So now if you know that Allah Subhanahu
Wa Ta'ala is the one that does that
for you, is he telling me, okay, I
mustn't
go get the house for myself. I mustn't,
you know, seek reason for my family, for
myself. It seems contradictory to what he just
told us
before. But here's the subtle the subtle difference.
You see in the in the
the hikmah,
before the last one, he said,
Iradah Tukat
Tajreed.
Right?
In this one, he said,
Can you see there's a different word there?
Rest yourself from
rest your nafs
from teddbir.
Right.
So now
to harmonize, to understand that there's no contradiction
between this hikman
and the one where he tells you to
use the asbaab, we have to understand the
difference between tadbir
and asbaab.
We have to understand the subtle difference between
asbaab
using the means
using the means
and tadeebir, which is plotting everything out or
trying to order everything.
And perhaps I'll give you a little hint
that may unlock the whole thing in your
mind without before the explanation is even given.
He didn't say
He didn't say, arrest your body.
He said, arrest your nafs.
He didn't say, arrest your body.
He said, arrest your
nafs.
Erase yourself.
That might unlock it for you.
But if it didn't, let's see an explanation.
Asbaab
using the means
is that when Allah Subhanahu Wa Ta'ala in
the normal order of the world
that He created and He set out for
us,
when normally He created a relationship between two
things,
like eating and being sustained,
or taking medicine
and attaining cure,
or going out to work and attaining
wealth,
or,
you know, entering a building and finding shelter
from the elements. All of those things Allah
created
relationships between them. That's what creates the normal
order
that we perceive in the world around us.
Whenever we Allah
has made something either incumbent upon us or
desirable for us, like being protected,
being sustained,
then using the means
that you must do the action
that Allah
has assigned the relationship with the outcome that
we desire.
Do you understand that? So I said before,
Allah created a relationship, for example, between eating
and being sustained.
It is our responsibility
that Allah placed upon us to look after
our bodies
by sustaining it.
So what is our responsibility?
Our responsibility then is to do the action
that Allah created a relationship
with being sustained, and that is what? Eating.
Right?
Eating,
consuming nutritious things.
So using the asbaab means that if Allah
made it your responsibility to be sustained,
you can't sustain yourself.
But what you can do is you can
eat the food.
So you must eat the food. That is
what it means to use the means.
Right?
That is a physical action.
It's the action of your limbs.
Whereas tadbir
is not the action of your limbs.
Trying to order things, trying to plot everything
out is not
an action of your limbs.
That's something that's fickety. It's something thought related.
It's something internal,
and it is not connected
to the first thing in that relationship
of cause and effect.
Tadbir is not connected to the cause like
eating.
That's connected to the effect,
being sustained.
You understand?
So for example, if I say, look, I'm
gonna do this.
I'm going to eat. It's gonna cause me
to be sustained. Then with that sustenance, I'm
going to
run so long and it's gonna cause me
to gain muscles.
And, you know, then I'm gonna use my
muscles for x y
The.
Did you see what that I planned out?
A number of things. The
plotting everything out and ordering everything. It depends
not on the action that you undertake, but
it depends on the outcome of that action.
It depends on being sustained
and having the energy to do in a
run. It depends on building the muscle through
running.
It depends on, you know,
whatever the outcome is the thing that of
the thing that you want to use your
muscles for.
Right?
So the terribir is connected to the outcomes,
not to the inputs.
So he's telling you, look here.
All that you can do is
you can do the inputs.
The
outcomes
is in the is the work of Allah.
The inputs
are within yours within your sphere of responsibility,
but the outcomes,
Allah has taken that upon himself.
So to give you a simple example,
where if I'm sick,
must I take medicine or must I not
take medicine?
I must take medicine.
But when I take that medicine up when
I I'm feeling pain,
and I go when I take that tramadol,
when I put that tramadol in or the
Panadol in my mouth, I know tramadol because
of the broken arm, no, I had to
take a lot of that
stuff.
When I put the tramadol in my mouth
and I swallow it,
I tell myself, you Allah, relieve me of
the pain.
Not you tramadol.
You understand?
So you do the action.
You do the action,
but you rest assured that Allah is in
charge of the outcome.
Right?
And that's why he says that internal process
of of, you know, thinking things through and
trying to plot everything out
and almost living your life as if you
are assured
of the outcomes of your inputs,
of the effects of the causes that you
employ,
then that's problematic.
But what you should do is
rest yourself, man.
Be easy.
Do the work.
Tear your limbs,
but don't worry about the outcomes.
Don't worry about the outcomes.
That's what he's telling you.
And, you know, it sounds like a crazy
thing, but many people have unlocked this.
Many people have unlocked this.
And, look, I can I can't speak for
everybody, but in my little, you know, anecdotal
experience of the world, many,
they live like this?
I'm not even talking about the Uliya.
I'm not even talking about the Uliya.
I'm talking about many Uliya.
And oftentimes that's because, you know, they are
placed in the position of Tajrid.
They are put by Allah
in the position of Tajrid where they must
divorce themselves from the dunya. Once I was
sitting here,
I was
actually going to tuition
yet at at the building you're connected to
the Masjid al Yipseh.
And a friend of mine at that time,
he wasn't we weren't really familiar with each
other.
But a good scholar of the Quran,
He told I heard him saying to the
guys around him, you know what?
I knew when I decided that I'm going
to his father had a booming business that
he was well set to take over.
But he said to the those around him,
you know,
I knew when I took this path
of divine knowledge,
I'm I'm likely gonna be a pauper,
but it's okay.
I went in it knowing that, and it's
fine.
That's what being lazy. Because he still goes
out and does his work to earn his
living.
He still does all of that.
But there may be a time where, look,
a deal falls fall through.
He took the I mean, he took the
effort to do the deal that should have
brought the desired outcome. I did enough work
for what would normally bring the sustenance that
would sustain my family.
But somehow, the guy on the other end
of the deal, he just
he didn't pull through.
He didn't keep his word.
So now I'm I've fallen short.
But he recognizes, you know, I'm in this
position perhaps because I didn't choose a different
career path or whatever it may be. But
you know what? Alhamdulillah.
He's not
worried.
He's not worried.
In fact, what I found is
that many of my
many of my graduate friends,
and, yeah, I'm speaking about university graduate friends,
They live very,
like, restricted difficult lives,
whereas my friends
who studied,
they live very chilled lives.
Their standard of living might
differ greatly,
or the expectation of the standard of living
might differ greatly.
But these guys
are so
burdened, and these guys are so chilled.
It's like a it's a crazy thing.
Because this guy who has 2 degrees,
he's thinking to himself, you know, I have
to get a degree in this field of
work, and
that's what I studied so long for, and
then he tries, and he puts his CV
out to all of these companies, and he
doesn't get the job, and then he feels,
like, depressed about it. And, you know,
he's sitting there and and and you're worrying
all the time, you know, if I don't
get into this career path now, then I'm
gonna be too old to, you know, meet
the outcomes that I had set for myself
and all of those things.
But on the other hand, you get this
guy here. He knows, look here, my objective
is I'm devoted to worshiping Allah. I'm devoted
devoted to teaching this Deen and all of
this stuff. What I'm gonna do is whatever
means of risk comes my way, I'm gonna
employ it. If it means today I'm selling
cars, today I'm selling cars. If it means
tomorrow I'm selling crayfish, tomorrow I'm selling crayfish.
If it means the next day I'm,
you know, running a cleaning business, I'm running
a cleaning business.
As long as I'm earning a halal, the
risk come earning halal, the risk. And and
I'm not like, I've seen this so many
times.
As I said, these guys have just unlocked
the secret to life.
And the reason for that is because they
know Allah's gonna sustain them,
but they're not lazy on account of that.
They use the means,
and they know that Allah is gonna be
responsible for the outcomes.
I've seen many Imams
because of, you know, a committee being bad
with him. They walk away from the job
easily,
And they'll tell you, no. This is what
the, you know, the Izzah of the deen,
the honor of deen requires of me at
this moment in time. What are you gonna
do tomorrow? Are you gonna look after your
family? I don't know actually now.
But look here, Allah is not gonna desert
me.
So I'm gonna see tomorrow what opportunity
presents itself to me.
I'm gonna see tomorrow what opportunity presents itself
to me, and I'm gonna take it whatever
it is.
Even if I have to go do some
work for somebody for that day, it's fine.
I'm gonna employ, and Allah's gonna look after
everything.
But here on the other hand, this guy
who procted his life out so clinically,
he's constantly
burdened.
I mean, even when he's in his job,
and he and he hates his job,
he's sitting there doing somebody's accounts all day,
and he's just he doesn't find any pleasure
in life doing it.
In fact, it makes him miserable, and he
goes home, and he's bad with his family.
He just can't see himself leaving his job
to go do something else.
He can't
because it doesn't fit in with the plan
that he has for his life.
Rasulullah salallahu alaihi wa sallam told us.
If only you had placed your trust in
Allah,
as it is Allah the right that you
place your trust in him.
He would have sustained you like he sustains
the bird.
He goes out in the morning empty, and
he comes home in the night full.
He goes out in the morning. He doesn't
stay in his nest.
He goes out in the morning to seek
his risk,
and he comes back in the evening sustained.
Does he have a fridge?
He doesn't have a fridge,
Let alone a freezer
to keep things for a longer period of
time.
So Rasulullah Sallallahu Alaihi wa Salam is telling
us, Umar radiAllahu anhu narrates to us,
if you place in Allah, if you place
your trust in Allah as it is Allah's
right that you place your trust in Him,
as you're supposed to place your trust in
Him, He would sustain you like He sustains
the bird.
It goes out in the morning empty bedded,
and it comes home in the evening
full bedded,
enough for itself and for its family.
That's the easy thing. But
it's something that that I I promise you.
If you just look to many of the
scholars in the community, you will find
it something that is that is true.
They never worried.
They never
they know, alhamdulillah, Allah is gonna sustain me.
And on the other hand, you find the
person whose life is so well clinically plotted
out,
Difficult burden life.
So that's what that's what is
telling us.
And it's not like a I'm not making
a stigma against people with degrees. I have
a degree as well.
The point is
not to not to plot out everything clinically.
I went to do my degree. To be
honest with you, I went to do the
degree just because I wanted to get married.
So I thought, okay.
You know,
let's go get married even.
Everybody thinks I'm ready to get married, so
then I'm ready to get married. But I
knew, actually, once I'm done with the degree,
I wanna go study Dean.
So,
though I was going to do the normal
means, I'd rather my plan in my mind,
it was very
crazy.
So, anyways,
I never worried.
I did my thing. In fact, I got
married.
In my 1st year of study, Islamic studies,
I got married.
I think I lived a good life.
There was never a moment when I didn't
have food. There was never in fact, it
was my
I religiously, every week, we used to have
date night. I was very busy that time.
I saw, yes, must be laughing because he
was with me.
I was very busy.
Monday in the morning, I go
study deen, come home 5 o'clock.
After that, I go
do some teaching.
Once I'm done with that, after Isha, somebody
asks a question. Now you sit another half
an hour hour with him.
Then after that, you,
you know, maybe you must find time for
whoever,
you know,
has a right to your time. Then you
go sleep, tomorrow repeat.
The only free time I had was
Thursday night
Sunday night.
So it was known date night is gonna
be either
Thursday night. Don't criticize me.
Thursday night or Sunday night.
Right?
But
there was never a time when
when there was nothing.
And,
God just takes care of everything always.
You just have to trust the process.
So,
Rest yourself from plotting and planning too much.
What other than you has undertaken to fulfill
on your behalf, that's the outcomes
of the means that you employ.
Don't try to
don't try to force it yourself.
Don't try to force it yourself.
Allah will always give you enough.
But now the question is,
how much is enough? Like, how much must
I be employing the means?
How little
must I employ in my life?
So he says, arrest yourself from having this,
but it's I promise you, for many for
most people, it's too difficult.
They can't foresee themselves living
without having some degree of planning,
without without having some degree of security and
assurances in place,
without having the freezer full to some degree,
without having the fridge full to some degree.
Some people need to have a 500 liter
chest freezer full to the brim.
Some people need to have their pantry an
entire room.
Some people can suffice themselves with a pantry
in 1 cupboard
and a 200 liter chest freezer.
Some people can suffice themselves
with just a simple stand up freezer,
fridge on top, freezer at the bottom.
There's assurance in that. You have enough for
tomorrow, the next day maybe,
but different people are at different stages
of that.
So where do we look to
to decide? Yes. We know we must employ
the means,
and we know that this that bead is
something that we should actually find the rest
from.
We should actually find the rest from.
And I can assure you, you know, the
world we're living probably in in in the
time in the world where people are most
distressed,
where people are most burdened, even though
in history we're probably more affluent than any
generation before us.
People are still more burdened.
People are more distracted.
People are more depressed than ever before. People
have more anxiety than ever before,
despite having oftentimes more affluence.
Like, if you just think,
for for most of us, we can just
think, okay. How is my parents living?
We live
5, 6 people in the same house, and
my parents live 20, 30 people.
But they were never like this. They were
never burdened and distaste like this.
Now even now in that time, maybe 2
people in the house had a degree or
whatever. Now, all the children have a degree,
but they're still burdened.
It just doesn't make sense.
Something else must have changed.
Before you could have, you know,
you have your functions. The entire family comes
to the function, everybody,
and the food is there. No complaints. No
fighting about it.
Now you want to have
a simple eat supper, and everybody's asking, who's
gonna make the food? Who's gonna do this?
Who's gonna do that?
Like, it's a chore.
It's crazy. Something
changed.
Something changed.
And it can't be the means because now
we have more means.
It's something internal that changed.
It's our understanding of what our standard of
living should be. It's out that beer for
our own lives. That's what's changed.
That is what has changed.
But, anyways, back to the point I was
getting to.
How much
rest must we find from this tiddebir?
It depends on your level.
It depends on your level.
And, Imam Ghazali
he taught us about this.
For some people
for some people,
they plot and plan and store and set
away things
that's enough
for the entire year.
Some might even do more than that. Imam
al Ghazali was living in a time perhaps
of much more pious people.
Now a person sets enough still for the
entire life.
Right? We had the question yesterday,
pension funds, retirement annuities, that setting
the the thought in that is
setting away enough for your entire life.
And
the circumstances in the world may necessitate that.
Maybe
a person knows, look here, I don't have
any children that's gonna look after me.
Maybe I have children, maybe they'll I can
see these guys are not gonna look after
me.
That's a problem in and of itself because
then you must work on something else actually.
But, you know, if that realization is there,
some people are in that circumstance, maybe to
them, yes,
it it's actually it would actually be recommended
for them in the Sharia
to take that step of having that pension
fund.
As long as, obviously, that pension fund does
not, you know it's not like a haram
pension fund. It's Sharia compliant
or the retirement annuity Sharia compliant.
Right? Because you're not breaking the law of
Allah.
So it might even be recommended for some
people in that situation.
But let's take an ordinary person.
If Imam Al Ghazali says for some people,
they must
enough for them is enough for the entire
year. We say now enough for the entire
lifetime.
Right?
Lesser than that may be enough for 10
years.
Some people, on account of their spiritual statement,
what they're ready to bear
without being constantly worried about things,
is that they can sit away enough for
a year.
Some people,
they need enough for a month,
and many people live like that.
It's only the middle class who middle class
who can't fathom that. How can I only
have enough for a month? No. No. There's
many. Like,
there's many, many in our society,
the most unequal society.
One of the most unequal society. I'm not
sure exactly, but I think we are the
if I think we are the most unequal
society in the world.
There's many people who live like that.
And if you've never seen that,
then, you must get around a little bit.
You must take a drive around town and
speak to people,
not only rich people.
Right? Some people,
they need to set away enough for a
month. They need to have that stored. They
need to live at least a month in
advance.
Some people live a week in advance.
Some people, they can live with enough for
the day.
And there were companions like that.
But even amongst the companions, that wasn't the
norm.
Even amongst the companions
that wasn't the norm. And you might go
to do the verse before.
They ask you, oh Muhammad
what should they spend?
Say to them, oh Muhammad
they should spend what is surplus.
So even the companions
differed in what is surplus.
Some of them
felt that, you know, you to have your
needs for the entire year, that's fine. What
is over and above that, that's surplus.
And there was a time in the latter
part of the life of Rasulullah
We know Rasulullah
generally
to be have been poor.
But in the latter part of the life
of Rasulullah
it's recorded in
the Mu'azam Sahih of At Tabarani
that Rasulullah
SAW, would give his wives
a certain amount
because remember when Muslims would conquer places etc,
then they would get booty
And a certain amount of that booty was
specifically for Rasulullah salallahu alaihi wa sallam. So
when Rasulullah salallahu alaihi wa sallam would get
it, he would give it to his family.
And if you actually
visualize the amount that's mentioned in the hadith,
It's like an
entire
room
full
of staple foods.
It's quite a lot.
It's an entire room full.
So, Rasulullah salallahu alaihi wa sallam would give
that to his wives and it would be
like what is enough for an entire year.
So we know that it's permissible to do
that. Certainly.
Look
what our mothers did with it.
Is a different thing.
Rasulullah Sallallahu Alaihi Wasallam would give it to
them,
and it was these,
but they were generous women, pious women. They
would in turn give it away.
We know of Aisha
when she was given things like that, she
would sit for the entire day and give
away and give away and give away until
she had nothing.
But the fact that Rasulullah SAW
gave it to them shows that it's okay
to have.
The fact that they gave it away shows
their level of piety.
Right?
So, Imam Al Ghazali tells us people are
at different levels.
Right? At different levels and stages in their
journey to Allah, stages
in the degrees of tawakkul.
So you must as Imam as, Ibn 'Atha'ala
is telling you, you must your nafs must
find the rest. If your nafs find the
rest after having a year supply, fine. Be
be satiated.
But we oftentimes find people who have enough
for 2 or 3 lifetimes,
living lavishly,
and then they still want more,
and they have no purpose for them more.
It's a crazy thing. We should actually be
striving
to be of those who require less security
and less assurances.
That's why, you know, there's one parable that
comes to mind.
Once
a person, a traveler, he went to meet
this pious person,
and so
he knocked on the door. The pious person
let him in,
and he saw that the house was fairly
empty.
Not much furniture.
So the person asked him, look.
Where's your furniture?
So the person told him
asked him,
where's yours?
He went to the purse the pious person's
house.
The pious person you asked him, where's your
furniture?
The pious person asked the traveler, where's yours?
So he said, I'm a traveler. I can't
carry my furniture with me.
So the pious person told me told him,
well, I'm also a traveler.
The dunya is my journey.
So why must I carry my furniture with?
Rasulullah Sallallahu Alaihi Wasallam said,
Be in this dunya as if you are
a stranger
or a wayfarer or a traveler.
Be in this dunya
as if you are a stranger
or a traveler.
Travelers don't need too much.
But, again, even in that journey, some people
travel lighter than others.
Right?
So
I don't want to I don't want anybody
to leave with an irresponsible
thought
that they must give everything away.
You have to assess your state.
You have to assess what you can handle
and what your family can handle.
And then, if you so desire to be
of that elect view, you can work towards
meaningless.
Right?
Look,
some people you can get in a heightened
state in your adikaf, but we don't want
effervescence.
Right? We don't want you to go home
and give away everything.
Right?
And remember the other this is now
we after talking a lot about this, Hikma,
I must tell you about the other one.
Right?
You must use the ezbab.
But rest your nafs. Don't even worry.
Don't even worry.
Don't worry.
Use the means but don't worry.
So may Allah
guide us to,
you know, to to attain the correct understanding.
It's a fine thing,
and I can't sit here
and say how it applies to every person's
life.
I can sit here and tell you what
the virtue is.
You have to assess. You have to introspect
and reflect upon your circumstance in your life
and see how it applies to your life.
And if you are smarter than that,
you need to get somebody who has attained
these states,
who knows how to guide other people in
this regard,
and ask them, look here, man. Help me
do a life audit.
Nowadays,
people use the word, you must have a
life coach.
You must have all of these things. In
the past, what we called is you must
have a Sheik.
Now I'm serious. That is that's what it
is.
Right?
So if you want a life coach, okay,
by all means, but, hopefully, you get a
life coach that can guide you properly.
Right?
Previously, it was called getting a share, but
I'm not saying you have to. If you
have chance that you want, let it be
a friend that has
that has insight that can help you.
And, if it what I'm saying is, actually,
before that, before a friend, if it's not
a sheikh of of of of of Tasgir
that has walked the path completely,
then let it be a sheikh of Elmi,
a sheikh who knows the Sharia, etcetera,
who might know these things theoretically
and who can help you then, you know,
make decisions.
There's many of them. You can speak to
Mawlana Muhammad Khan. He's somebody that I view
to have that insight.
He's not a,
you know, he doesn't position himself as a
sheikh of Tarbiyyah
or anything like that. He doesn't position himself
as a sheikh of Tarbiyyah, but he's somebody
that I deemed to have
the wisdom and insight to guide people in
their life. There's many others. Maul Muhammad, many
others. And you'll find them in every community.
I'm sure this community
is people who I deem to be very
divorced from the dunya who perhaps can help
you as well.
But seek out those seek out that help.
You know, sometimes you can do a DIY
job,
but you might end up with some
funky walls, skew, etcetera.
Right?
But
the the desire must be there. To have
rahatulbal,
to have rahatul to have our nafs rested.
Our hopes in Allah.
The reality that the outcomes are in Allah's
hands. We tie our bodies
like I said before,
your limbs
work and your heart
they rest
in the knowledge that everything is in Allah's
hands.
But again, don't run away with ourselves.
People are at different levels. They can they
they can live with different degrees of rest.
So do your own introspection, your own life
audit and see where you are, where your
family is and then you can work from
there.
Then you
can move from
there.
Right? That understood?
So I think that also answers your retirement,
annuity, pension fund question.
First thing is that Sharia compliant. If it's
Sharia compliant, then it's off the table.
Because now you want to do planning
that Allah is telling you is haram. You
can't do that kind of planning.
That's not the asbaab. That's you must make
the jirid there. You can't use that asbaab
at all. It's off the table.
But if there's a Sharia compliant option,
then you can take it, by all means.
Sometimes it may even be a wise thing
to do.
But some people, they might not see the
need for it.
Some people might not see the need for
it.
And there's not a problem in relation to
them not seeing a needful
as long as they're not expecting handouts, etcetera.
Right? So I hope that's understood.
Rest yourself from too much plotting and
planning. What other than you has undertaken to
fulfill on your behalf?
Don't you try to undertake it yourself.
May Allah Subhanu wa Ta'ala guide us.
Make us people of ease, make us people
of rest, make us people of,
you know, contentment.
And may Allah Subhanu wa Ta'ala see to
all our needs. Right.
Well, this all end for today Insha'Allah. Are
there any questions?
No?
That's clear? Alright. We will carry on tomorrow
Insha'Allah with the next one. Let's see. Let's
read it.
You can think about it.
Ichdihaduka
female duminalak.
You're exerting effort
in what has already been guaranteed for you.
And you falling short
in what was requested from you.
Is a sign
that your insight is being blurred,
that your intellect
is being blurred.
The ability to use your intellect and insight
is being taken away from you.
Right? I'm gonna say it again.
You exerting effort in relation to what has
been guaranteed for you.
And you falling short in what has been
requested from you.
Alilun is a sign or is a proof.
Alam tumaosil basiratimink
is a sign that your intellect and your
insight is being taken away from you.
So may Allah Subhanahu Wa Ta'ala
not let our intellect be taken away from
us.
Make us intelligent people but we'll talk about
that more but a bit more about that
tomorrow
Insha'Allah.
We're in there for now.