00:00:18 --> 00:00:18
For
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attending,
00:00:20 --> 00:00:22
yet another one of our classes with Shafi'al,
00:00:23 --> 00:00:25
looking at the lessons from Imam Musa Al
00:00:25 --> 00:00:25
Zahir.
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Last week, we were looking at,
00:00:29 --> 00:00:32
the problem of doubt. Inshallah, today will be
00:00:32 --> 00:00:34
a continuation of that lesson and looking at
00:00:34 --> 00:00:35
how to identify,
00:00:37 --> 00:00:40
proper scholars and and and, take on them.
00:00:40 --> 00:00:40
Inshallah.
00:01:41 --> 00:01:42
Allah
00:01:43 --> 00:01:44
says, if you obey
00:01:45 --> 00:01:46
most of those upon the earth,
00:01:47 --> 00:01:49
they will mislead you from the way of
00:01:49 --> 00:01:49
Allah.
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They followed all accept assumptions
00:01:54 --> 00:01:55
and they are not falsifying.
00:01:56 --> 00:01:57
Indeed,
00:01:58 --> 00:02:01
your lord is most knowing of who strays
00:02:01 --> 00:02:04
from his way. He is most knowing of
00:02:04 --> 00:02:05
the rightly guided.
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Brothers and sisters,
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Welcome to lecture number 30
00:02:13 --> 00:02:14
in this series
00:02:15 --> 00:02:18
where we are learning about Ikhlas and the
00:02:18 --> 00:02:19
related subjects.
00:02:20 --> 00:02:21
Last week, we
00:02:22 --> 00:02:23
continued,
00:02:23 --> 00:02:25
in reading from the chapter by
00:02:28 --> 00:02:30
the exposition of details
00:02:31 --> 00:02:33
of actions in relation to intention.
00:02:33 --> 00:02:36
And in that, we took a deeper look
00:02:36 --> 00:02:36
into
00:02:37 --> 00:02:37
Imam Ghazali's
00:02:38 --> 00:02:38
statement
00:02:39 --> 00:02:39
that
00:02:42 --> 00:02:44
that the head of knowledge that the head
00:02:44 --> 00:02:45
of knowledge is the recognition
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and valuing of true knowledge
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as opposed
00:02:50 --> 00:02:51
to theory, assumption,
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suspicion, and doubt.
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This we said was
00:02:56 --> 00:02:59
of high relevance in our context because
00:03:00 --> 00:03:02
the dominant philosophical trend in our time is
00:03:02 --> 00:03:03
postmodernism.
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A philosophy
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that demands
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incredulity,
00:03:07 --> 00:03:09
suspicion, and doubt
00:03:10 --> 00:03:13
in regard to all narratives, in regard to
00:03:13 --> 00:03:13
all metanarratives.
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And where
00:03:16 --> 00:03:18
narratives are considered suspect
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of being pernicious
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articulations of power.
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Hence, the demand for incredulity towards all meta
00:03:27 --> 00:03:27
narratives.
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We're living at a time of intense
00:03:30 --> 00:03:31
radical deconstruction.
00:03:32 --> 00:03:33
These deconstructions
00:03:34 --> 00:03:35
have no limit.
00:03:36 --> 00:03:39
Everything is seen as perspectival. It's your own
00:03:39 --> 00:03:39
perspective,
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And not even
00:03:42 --> 00:03:44
one's self image or binaries of nature are
00:03:44 --> 00:03:45
now,
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taken for granted.
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It's a philosophy that demands homage to the
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idea that
00:03:52 --> 00:03:54
there can be no absolute truth,
00:03:54 --> 00:03:56
and to aspire or to recognize
00:03:57 --> 00:03:58
absolute truth
00:03:58 --> 00:04:01
is always folly and
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toxic and idiocy.
00:04:04 --> 00:04:07
Here, I all I'm always amused with the
00:04:07 --> 00:04:10
the conversation between the student and the promo.
00:04:10 --> 00:04:12
But the student and the teacher, the the
00:04:12 --> 00:04:14
the student the teacher and the promo student,
00:04:14 --> 00:04:16
the postmodern student who says,
00:04:16 --> 00:04:18
the teacher says, so, Henry, you believe that
00:04:18 --> 00:04:20
there is no absolute truth? And he said,
00:04:20 --> 00:04:21
yes. Of course.
00:04:22 --> 00:04:24
There is nothing. There is no such thing
00:04:24 --> 00:04:27
as absolute truth. And are you sure? Yes.
00:04:28 --> 00:04:31
Are you absolutely sure? Yes. No. No. So
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that's the kind of trap you end up
00:04:33 --> 00:04:33
in
00:04:34 --> 00:04:35
in following this
00:04:36 --> 00:04:37
mode of thinking.
00:04:38 --> 00:04:40
Now, in the earlier lectures, we spoke about
00:04:40 --> 00:04:43
the difference between critical thinking and critical attitude.
00:04:44 --> 00:04:46
We said that in critical thinking, the questions
00:04:46 --> 00:04:47
are constructive,
00:04:48 --> 00:04:50
and the objective is to find solutions to
00:04:50 --> 00:04:51
a genuine problem.
00:04:52 --> 00:04:54
Whereas critical attitude,
00:04:54 --> 00:04:56
on the other hand, is always
00:04:57 --> 00:04:59
destructive, dismissive, aimed at deconstruction
00:05:00 --> 00:05:00
deconstruction,
00:05:02 --> 00:05:05
through the casting of accusations on people's intentions,
00:05:06 --> 00:05:08
accusing people of asserting
00:05:09 --> 00:05:10
all sorts of,
00:05:12 --> 00:05:13
articulations of power,
00:05:15 --> 00:05:15
And
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that
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it it's accusing people of,
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anything any narrative would be an articulation of
00:05:24 --> 00:05:25
power.
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And this is what is
00:05:28 --> 00:05:30
cons you you find this push
00:05:31 --> 00:05:33
to pull people into this idea of thinking
00:05:33 --> 00:05:35
along those lines. And if you don't agree
00:05:35 --> 00:05:39
with it, then you're seen as backward. And
00:05:40 --> 00:05:41
and the
00:05:41 --> 00:05:42
pomo
00:05:42 --> 00:05:43
or postmodern
00:05:44 --> 00:05:48
trend has taken on new levels of intensity
00:05:48 --> 00:05:52
in recent years. Well, what is politely referred
00:05:52 --> 00:05:53
to now as the,
00:05:53 --> 00:05:55
as muscular liberalism.
00:05:56 --> 00:05:58
But it is, in fact, a post modernist
00:05:58 --> 00:05:59
approach to life.
00:06:01 --> 00:06:03
So this, of course, is an approach that
00:06:03 --> 00:06:06
is grounded in global doubt, where nothing is
00:06:06 --> 00:06:09
sacred and everything is susceptible to deconstruction.
00:06:11 --> 00:06:14
When anyone attract articulates a position of confidence
00:06:14 --> 00:06:14
and certainty,
00:06:15 --> 00:06:19
they're quickly labeled dogmatic and inflexible and narrow
00:06:19 --> 00:06:19
minded,
00:06:20 --> 00:06:22
which, of course, is a mental trap.
00:06:23 --> 00:06:25
Dismissal by labeling
00:06:26 --> 00:06:29
is a standard practice. You know, we label
00:06:29 --> 00:06:31
you as so and so. And that's that's
00:06:31 --> 00:06:32
the end of the story
00:06:33 --> 00:06:35
without giving any consideration to the content of
00:06:35 --> 00:06:37
your belief or your position.
00:06:38 --> 00:06:39
For Muslims,
00:06:40 --> 00:06:42
living in this context, there is
00:06:43 --> 00:06:44
a strong need
00:06:44 --> 00:06:47
for tools to protect our hearts and minds
00:06:48 --> 00:06:50
from falling into these kinds of traps. And
00:06:50 --> 00:06:52
towards that end, last week, I gave you
00:06:52 --> 00:06:53
several
00:06:53 --> 00:06:55
points to take on board.
00:06:56 --> 00:06:59
Point number 1 was that the words of
00:06:59 --> 00:07:01
Allah subhanahu wa ta'ala are
00:07:01 --> 00:07:03
the absolute truth
00:07:04 --> 00:07:06
and must be recognized as such in our
00:07:06 --> 00:07:07
hearts,
00:07:07 --> 00:07:09
in the heart of every Muslim. There cannot
00:07:09 --> 00:07:11
be any grain of doubt
00:07:11 --> 00:07:13
in the mind of a Muslim about this.
00:07:13 --> 00:07:15
For Allah, subhanahu wa ta'ala, has made this
00:07:15 --> 00:07:18
very clear from the very beginning. Alif Lamim
00:07:18 --> 00:07:19
dalikalitabu
00:07:19 --> 00:07:22
la rahi bafi. This book in which there
00:07:22 --> 00:07:25
is no doubt. This is part and parcel
00:07:25 --> 00:07:27
of your iman. Without this, a person cannot
00:07:27 --> 00:07:29
claim to be a Muslim.
00:07:29 --> 00:07:31
So that has to be very clear where
00:07:31 --> 00:07:31
your certainties
00:07:32 --> 00:07:32
should rest.
00:07:33 --> 00:07:35
Number 2, it was that we should
00:07:35 --> 00:07:37
understand the difference between
00:07:38 --> 00:07:41
divine knowledge, divinely revealed knowledge,
00:07:41 --> 00:07:42
and human knowledge.
00:07:42 --> 00:07:44
And in this regard, I gave you
00:07:44 --> 00:07:45
Imam Junaid's,
00:07:46 --> 00:07:48
definition of Yaqeen, of certainty.
00:07:55 --> 00:07:57
That Yaqeen is a permanent knowledge that does
00:07:57 --> 00:07:59
not fluctuate, does not vary,
00:08:00 --> 00:08:03
nor change in the heart. As opposed to,
00:08:03 --> 00:08:06
for example, popular scientific knowledge.
00:08:06 --> 00:08:08
All of which carry an error factor.
00:08:09 --> 00:08:12
Scientific knowledge, And here, I'm going to,
00:08:13 --> 00:08:13
also
00:08:14 --> 00:08:14
give you
00:08:15 --> 00:08:15
a,
00:08:17 --> 00:08:18
a reason
00:08:18 --> 00:08:20
to recognize that yeah. Okay.
00:08:20 --> 00:08:24
Science has brought society, brought the modern world,
00:08:24 --> 00:08:25
a lot of benefits.
00:08:26 --> 00:08:27
But it is the the problem is with
00:08:27 --> 00:08:30
people who turn science into a religion, to
00:08:30 --> 00:08:32
a belief system. That's where
00:08:32 --> 00:08:33
the issue is.
00:08:34 --> 00:08:34
So
00:08:35 --> 00:08:36
every scientific
00:08:36 --> 00:08:40
finding has an error factor. In fact, there's
00:08:40 --> 00:08:42
a formalized there's a formula for it. It's
00:08:42 --> 00:08:43
0.5%
00:08:43 --> 00:08:45
is accepted up to 0.5.9%
00:08:46 --> 00:08:46
is acceptable.
00:08:47 --> 00:08:48
So
00:08:49 --> 00:08:49
they
00:08:50 --> 00:08:52
And from that, we we know that all
00:08:52 --> 00:08:54
scientific findings are provisional, which is necessary for
00:08:54 --> 00:08:57
the progress of science. There's nothing wrong with
00:08:57 --> 00:08:59
this. The process of inquiry, discovery, and development
00:09:00 --> 00:09:04
is dependent on findings being provisional, interim, and
00:09:04 --> 00:09:04
temporary.
00:09:05 --> 00:09:06
And this is the way science works, science
00:09:06 --> 00:09:09
is a method of inquiry that is continuous.
00:09:09 --> 00:09:12
Science is not a belief system and that
00:09:12 --> 00:09:12
is the problem.
00:09:13 --> 00:09:13
When,
00:09:14 --> 00:09:14
whenever
00:09:15 --> 00:09:17
someone, you know, comes along and asks you,
00:09:17 --> 00:09:18
oh do you believe in so and so
00:09:18 --> 00:09:19
Scientific
00:09:20 --> 00:09:20
theory?
00:09:21 --> 00:09:23
They are in effect turning Science into religion
00:09:23 --> 00:09:25
which is of which it it of course
00:09:25 --> 00:09:26
it is not.
00:09:26 --> 00:09:28
Do you believe in string theory? If somebody
00:09:28 --> 00:09:30
comes and says, oh, do you believe in
00:09:30 --> 00:09:30
string theory?
00:09:31 --> 00:09:32
Then, well, it's not a belief system. It's
00:09:32 --> 00:09:35
not it's a provisional idea, and so are
00:09:35 --> 00:09:37
the findings of science. They are provisional.
00:09:38 --> 00:09:40
This is the major difference between
00:09:41 --> 00:09:43
the knowledge revealed from the divine and knowledge
00:09:43 --> 00:09:44
acquired through
00:09:45 --> 00:09:46
observation and reflection.
00:09:47 --> 00:09:49
1 is absolute and the other is provisional.
00:09:49 --> 00:09:51
1 is certain and the other embodies doubt
00:09:51 --> 00:09:53
by the by its very nature.
00:09:54 --> 00:09:55
This distinction
00:09:55 --> 00:09:58
in the mind of a believer must be
00:09:58 --> 00:09:58
clear.
00:09:59 --> 00:10:01
And if you find yourself becoming confused over
00:10:01 --> 00:10:03
this, then think about the example I gave
00:10:03 --> 00:10:05
you in lecture number 29. Do you remember
00:10:05 --> 00:10:07
the example? What was the example?
00:10:08 --> 00:10:10
The example of the car driver from
00:10:11 --> 00:10:13
my jungle, where I come from, from the
00:10:13 --> 00:10:14
Amazon jungle.
00:10:14 --> 00:10:17
The jungle the the car driver that comes
00:10:17 --> 00:10:19
learns about the car, knows nothing about where
00:10:19 --> 00:10:20
cars come from, then he understands
00:10:21 --> 00:10:21
2%
00:10:22 --> 00:10:24
about the engine. And then, on the basis
00:10:24 --> 00:10:26
of that 2%, decides that he has the
00:10:26 --> 00:10:29
authority to claim that the car created itself.
00:10:29 --> 00:10:30
That is exactly
00:10:30 --> 00:10:31
what we do
00:10:31 --> 00:10:34
when when on the basis of knowledge, we
00:10:34 --> 00:10:35
impoverished knowledge, we
00:10:36 --> 00:10:38
we cannot assume the authority to make grand
00:10:38 --> 00:10:41
claims. When our knowledge and understanding of the
00:10:41 --> 00:10:43
known universe is only 2 to 4%,
00:10:44 --> 00:10:47
given, of course, black holes, black energy, dark
00:10:47 --> 00:10:47
flow, etcetera,
00:10:48 --> 00:10:51
we we cannot assume the authority to claim
00:10:51 --> 00:10:51
that
00:10:52 --> 00:10:55
the universe created itself. You know, someone said
00:10:55 --> 00:10:58
that the people who peddle science as religion
00:10:59 --> 00:11:01
seem to be saying, give us one free
00:11:01 --> 00:11:03
miracle and we'll explain the rest.
00:11:03 --> 00:11:05
So what's the free miracle they want? The
00:11:05 --> 00:11:06
free miracle is that
00:11:07 --> 00:11:09
all is the appearance of all the mass
00:11:09 --> 00:11:11
and energy in the universe and all the
00:11:11 --> 00:11:12
laws that govern it,
00:11:13 --> 00:11:15
they they all appear in a single instance
00:11:15 --> 00:11:16
from nothing.
00:11:17 --> 00:11:17
That's the free
00:11:18 --> 00:11:20
miracle they want, and then after that, everything
00:11:20 --> 00:11:22
is they they will explain. This is not
00:11:22 --> 00:11:23
a minor aspect of the universe
00:11:24 --> 00:11:24
that
00:11:25 --> 00:11:26
the
00:11:26 --> 00:11:28
the appearance of all the mass, all the
00:11:28 --> 00:11:30
energy in the universe, and all the laws
00:11:30 --> 00:11:32
that govern it in a single instance from
00:11:32 --> 00:11:33
nothing, that is
00:11:33 --> 00:11:36
a big miracle. That is something that you
00:11:36 --> 00:11:37
cannot ignore,
00:11:39 --> 00:11:41
in favor of 2 or 3% of your
00:11:41 --> 00:11:43
knowledge that we have about the universe.
00:11:43 --> 00:11:45
Point number 3 was that to keep on
00:11:45 --> 00:11:46
board
00:11:47 --> 00:11:49
with that we need at our disposal this
00:11:49 --> 00:11:49
toolkit
00:11:50 --> 00:11:52
to manage doubt because
00:11:52 --> 00:11:54
doubtful thoughts will inevitably
00:11:55 --> 00:11:58
enter our minds. We are susceptible to intrusions
00:11:58 --> 00:12:01
of doubt from multiple sources. You got Shaitan.
00:12:01 --> 00:12:02
You got nafs and
00:12:02 --> 00:12:05
people around you. And especially, as I said,
00:12:05 --> 00:12:07
living as we do in this current,
00:12:10 --> 00:12:11
culture of postmodernism,
00:12:12 --> 00:12:14
that doubt will inevitably enter. We are susceptible
00:12:14 --> 00:12:15
to intrusions.
00:12:16 --> 00:12:17
Even the Sahaba,
00:12:20 --> 00:12:21
they also had
00:12:22 --> 00:12:24
they were attacked by doubt. But then, Rasuulullah,
00:12:24 --> 00:12:25
salallahu alaihi wa sallam, said that that is
00:12:25 --> 00:12:27
Sarikh al Iman. The chatan, you know, the
00:12:27 --> 00:12:30
the rubber only goes to the house where
00:12:30 --> 00:12:32
riches are. So if you know with certainty
00:12:33 --> 00:12:35
that the knowledge and guidance you receive from
00:12:35 --> 00:12:37
Allah is the truth and that Allah has
00:12:37 --> 00:12:40
taken upon himself to protect this knowledge, there
00:12:40 --> 00:12:42
are 2 things. 1, that it is true
00:12:42 --> 00:12:44
and that Allah says that,
00:12:46 --> 00:12:47
We sent the Dhikr.
00:12:48 --> 00:12:50
We sent this this this guidance and we
00:12:50 --> 00:12:51
will protect it. Allah has taken it upon
00:12:51 --> 00:12:53
himself to protect it and protect this knowledge.
00:12:54 --> 00:12:56
Then doubt has to be where it belongs.
00:12:56 --> 00:12:59
Where it must be pushed to the margins
00:12:59 --> 00:13:00
of the mind. That's where it has to
00:13:00 --> 00:13:01
go.
00:13:01 --> 00:13:03
And in our day to day lives, we
00:13:03 --> 00:13:05
do function. That's another problem is the the
00:13:05 --> 00:13:07
well, another thing we,
00:13:08 --> 00:13:10
tend to ignore is that, we do function
00:13:10 --> 00:13:13
on the basis of certainties, not doubt.
00:13:14 --> 00:13:15
As we saw in the example I gave
00:13:15 --> 00:13:17
you last week with the stock markets
00:13:18 --> 00:13:18
and
00:13:18 --> 00:13:20
the conversation with the bishop,
00:13:21 --> 00:13:21
is that
00:13:22 --> 00:13:23
certainties
00:13:23 --> 00:13:24
are necessary.
00:13:26 --> 00:13:28
Uncertainty is not as desire is not as
00:13:28 --> 00:13:30
desirable as it is often made out to
00:13:30 --> 00:13:31
be in the modern world.
00:13:32 --> 00:13:34
This is especially so in aspects of our
00:13:34 --> 00:13:37
lives that matter to us. When things are
00:13:37 --> 00:13:39
important to us, then certainties become important also.
00:13:40 --> 00:13:40
For example,
00:13:41 --> 00:13:42
without the belief that
00:13:42 --> 00:13:45
the pilot of a plane is certainly qualified,
00:13:46 --> 00:13:48
no one will sit on a pass passenger
00:13:48 --> 00:13:51
jet. Right? Without the belief that without certainty
00:13:51 --> 00:13:53
in your heart that your GP is qualified,
00:13:53 --> 00:13:55
he's a qualified doctor, you would not put
00:13:55 --> 00:13:56
your life in his hand.
00:13:56 --> 00:13:58
You have to have a degree of certainty
00:13:59 --> 00:14:00
in the qualification
00:14:01 --> 00:14:03
in the qualifications of these individuals
00:14:03 --> 00:14:05
for you to put your life, be they
00:14:05 --> 00:14:07
in their hands, be they they're a pilot
00:14:07 --> 00:14:08
or or a doctor.
00:14:09 --> 00:14:10
We must not, therefore,
00:14:10 --> 00:14:13
allow ourselves to feel awkward or shy or
00:14:13 --> 00:14:14
embarrassed
00:14:15 --> 00:14:17
over our certainties. That's the point. We must
00:14:17 --> 00:14:20
not allow ourselves to feel awkward, to feel
00:14:20 --> 00:14:23
shy, or to feel ashamed of our certainties.
00:14:24 --> 00:14:26
And those who label us as dogmatic and
00:14:26 --> 00:14:27
stubborn and fanatical
00:14:28 --> 00:14:31
are deluding themselves into thinking that, uncertainty is
00:14:31 --> 00:14:33
always desirable for life. That is not true.
00:14:33 --> 00:14:36
When people are investing in the stock, in
00:14:36 --> 00:14:37
the stock market with confidence
00:14:38 --> 00:14:39
and boarding a plane in,
00:14:40 --> 00:14:42
with certainty in the belief about the pilot's
00:14:42 --> 00:14:43
qualification,
00:14:43 --> 00:14:46
no one accuses them of dogmatism, you know.
00:14:46 --> 00:14:48
By the way, what is the opposite of
00:14:48 --> 00:14:48
dogmatism?
00:14:49 --> 00:14:50
You can tell me.
00:14:53 --> 00:14:54
What?
00:14:56 --> 00:14:57
What's the answer to them?
00:15:00 --> 00:15:01
No?
00:15:02 --> 00:15:03
Where the where the English speak
00:15:04 --> 00:15:04
no.
00:15:09 --> 00:15:10
What's the opposite?
00:15:10 --> 00:15:12
What's the answer to them? Yeah?
00:15:14 --> 00:15:14
What?
00:15:19 --> 00:15:20
Dogmatism.
00:15:22 --> 00:15:23
Yeah. What's the opposite?
00:15:26 --> 00:15:26
No.
00:15:27 --> 00:15:28
But it's a label that's used.
00:15:29 --> 00:15:31
The reason I'm asking this question is that,
00:15:32 --> 00:15:33
there is
00:15:34 --> 00:15:34
well,
00:15:35 --> 00:15:35
the
00:15:36 --> 00:15:36
it the
00:15:37 --> 00:15:39
if you Google it, you will find, things
00:15:39 --> 00:15:40
like inflexible,
00:15:40 --> 00:15:42
those words that I've used just now, you
00:15:42 --> 00:15:43
know. That,
00:15:44 --> 00:15:46
narrow minded and all these other things. But
00:15:46 --> 00:15:47
it's not really
00:15:48 --> 00:15:49
these are all,
00:15:50 --> 00:15:51
synonyms of dogmatism.
00:15:51 --> 00:15:52
But the opposite
00:15:53 --> 00:15:53
is
00:15:54 --> 00:15:55
the the word you will find
00:15:56 --> 00:15:57
is liberalism.
00:15:58 --> 00:16:00
Yes. Liberalism. Yes. Liberalism.
00:16:01 --> 00:16:02
But liberalism
00:16:02 --> 00:16:04
doesn't carry the same
00:16:04 --> 00:16:08
level of pejorative meaning in it as
00:16:09 --> 00:16:12
dogmatism carries. When somebody says you're dogmatic,
00:16:12 --> 00:16:14
that is that has
00:16:14 --> 00:16:15
a pejorative, a negative,
00:16:17 --> 00:16:20
meaning in it. Whereas in Arabic, if you
00:16:20 --> 00:16:22
if you look at the words for the
00:16:22 --> 00:16:24
the opposite, the opposite of a person who
00:16:24 --> 00:16:26
it's the it's it's the reverse.
00:16:26 --> 00:16:29
The opposite is a shakaq or a ulmurkab.
00:16:29 --> 00:16:32
These all have pejorative meanings in them.
00:16:32 --> 00:16:34
But the opposite dogmatism
00:16:35 --> 00:16:35
is
00:16:36 --> 00:16:38
liberalism, you know? A person that that that's
00:16:38 --> 00:16:40
something that is that's to be aspired to.
00:16:40 --> 00:16:42
So what we find ourselves here is that
00:16:42 --> 00:16:42
the,
00:16:43 --> 00:16:44
the
00:16:44 --> 00:16:45
the
00:16:45 --> 00:16:48
in English, it leaves us with
00:16:48 --> 00:16:51
in a straight jacket, in a linguistic straight
00:16:51 --> 00:16:51
jacket,
00:16:52 --> 00:16:54
trapped in negative thoughts about certainty. That's what
00:16:54 --> 00:16:55
it does.
00:16:55 --> 00:16:58
Right? And that's one of the consequences of
00:16:58 --> 00:16:58
speaking one language,
00:16:59 --> 00:17:01
and trapped in one language. So so a
00:17:01 --> 00:17:04
person just labels you and you're finished. You're
00:17:04 --> 00:17:06
okay. Well, I I I'm I'm I have
00:17:06 --> 00:17:09
to avoid being so. I have to, I
00:17:09 --> 00:17:11
have to be ashamed of my certainties. And
00:17:11 --> 00:17:13
that's why it happens. But whereas in Arabic,
00:17:13 --> 00:17:15
if I say that the the opposite is
00:17:15 --> 00:17:15
shakak,
00:17:16 --> 00:17:17
a person who is shakirk,
00:17:17 --> 00:17:20
a man who is engrossed, who is promoting
00:17:20 --> 00:17:22
this idea of incredibility
00:17:22 --> 00:17:23
and,
00:17:23 --> 00:17:24
uncertainty,
00:17:25 --> 00:17:27
that is negative. But in in in English,
00:17:27 --> 00:17:29
it's not. It has no it has no
00:17:29 --> 00:17:31
pejorative meaning in it. And that's the problem.
00:17:31 --> 00:17:33
When we speak English, we,
00:17:33 --> 00:17:34
and only keep
00:17:35 --> 00:17:36
the,
00:17:36 --> 00:17:39
the English meanings in our minds, then we
00:17:39 --> 00:17:42
can end up feeling awkward and shy about
00:17:42 --> 00:17:45
positions we've taken, especially in relation to certainty.
00:17:46 --> 00:17:48
Now, an additional point we should note here
00:17:48 --> 00:17:50
is that if someone is constantly trying to
00:17:50 --> 00:17:52
plant doubt in your mind,
00:17:53 --> 00:17:56
about things that really matter to you, such
00:17:56 --> 00:17:57
as your faith,
00:17:59 --> 00:18:01
it is incumbent upon you to avoid that
00:18:01 --> 00:18:02
person and to avoid the situation.
00:18:03 --> 00:18:06
To avoid it, first, physically, to avoid it.
00:18:06 --> 00:18:09
I'm I'm I'm giving you tools to deal
00:18:09 --> 00:18:11
with it mentally, but there are things there
00:18:11 --> 00:18:13
are times for for you know, we can
00:18:13 --> 00:18:15
be strong in faith and we're
00:18:15 --> 00:18:17
but we are vulnerable
00:18:17 --> 00:18:20
through volume of time. Remember that sentence,
00:18:21 --> 00:18:23
volume of time. We are all vulnerable. Remember
00:18:23 --> 00:18:25
the example I gave you about the
00:18:26 --> 00:18:27
dislikable dog?
00:18:28 --> 00:18:30
What did what was the example? The dislikable
00:18:30 --> 00:18:32
dog becomes your pet with time.
00:18:33 --> 00:18:36
So given enough time, even hard rocks can
00:18:36 --> 00:18:38
be carved by the wind, and we are
00:18:38 --> 00:18:39
no exception.
00:18:39 --> 00:18:41
You can sit in a freezer with all
00:18:41 --> 00:18:42
the good intentions to be warm.
00:18:43 --> 00:18:44
With time though,
00:18:45 --> 00:18:46
the cold will eventually
00:18:46 --> 00:18:48
seep into your bones.
00:18:49 --> 00:18:52
Now, there are two stories of, Imam
00:18:52 --> 00:18:55
Fakhruddin al Razi that I want to mention
00:18:55 --> 00:18:57
here. You know, he was a great scholar
00:18:57 --> 00:18:57
who,
00:18:58 --> 00:19:00
who philosophized quite a lot. And at the
00:19:00 --> 00:19:02
point of death, he was,
00:19:03 --> 00:19:03
he had
00:19:04 --> 00:19:05
a running with Shaytan.
00:19:06 --> 00:19:08
Chetan, he had lots of proofs for his
00:19:08 --> 00:19:12
belief, rational proofs. He went through lots of,
00:19:12 --> 00:19:14
dealing with a lot of doubts.
00:19:14 --> 00:19:16
And Chetan defeated him on all.
00:19:16 --> 00:19:17
All of the
00:19:18 --> 00:19:20
it is said no. I'm not sure about
00:19:20 --> 00:19:22
the veracity of these stories, but it they're
00:19:22 --> 00:19:24
popular. They're mentioned in
00:19:24 --> 00:19:26
lots of people mentioned them. The but I'm
00:19:26 --> 00:19:28
I'm not sure about the exact source of
00:19:28 --> 00:19:28
it.
00:19:29 --> 00:19:30
But I've heard scholars say it, so I'm
00:19:30 --> 00:19:32
gonna repeat them.
00:19:32 --> 00:19:34
So the first story is that he's on
00:19:34 --> 00:19:36
his deathbed and he's a philosopher and he,
00:19:37 --> 00:19:40
Shaytan then defeats him with all his arguments
00:19:40 --> 00:19:41
for the existence of god.
00:19:42 --> 00:19:45
And then his sheikh appears to him and
00:19:45 --> 00:19:46
tells him,
00:19:46 --> 00:19:47
say that you believe
00:19:48 --> 00:19:49
you are dying,
00:19:52 --> 00:19:54
That I'm dying with the iman of the
00:19:54 --> 00:19:54
old woman
00:19:55 --> 00:19:56
in Nisapur
00:19:56 --> 00:19:59
in Khorasan. I'm I'm dying with that.
00:19:59 --> 00:20:02
And and with that, he was saved. He
00:20:02 --> 00:20:04
the iman. So what did he mean by
00:20:04 --> 00:20:05
that?
00:20:05 --> 00:20:07
What did he mean by the old woman?
00:20:07 --> 00:20:09
Is that a old woman's belief
00:20:09 --> 00:20:11
was and and there's a story about the
00:20:11 --> 00:20:13
old woman. It's that once he visited
00:20:13 --> 00:20:14
Naysapur,
00:20:14 --> 00:20:17
and there's a large crowd chasing him, and
00:20:17 --> 00:20:19
people are all in frenzy over the arrival
00:20:19 --> 00:20:21
of this great sheikh.
00:20:21 --> 00:20:23
And then the old woman sits and doesn't
00:20:25 --> 00:20:27
bat an eyelid about him, and then they
00:20:27 --> 00:20:29
say, don't you know who this is? And
00:20:29 --> 00:20:29
they said, this
00:20:30 --> 00:20:33
is Imam Fakhruddin al Razi, the, you know,
00:20:33 --> 00:20:35
the great scholar who has over a 100
00:20:35 --> 00:20:37
or a 1000 different reports of proofs for
00:20:37 --> 00:20:39
the existence of
00:20:39 --> 00:20:41
God. And he said
00:20:41 --> 00:20:44
that if he did not have
00:20:44 --> 00:20:46
a 1,000 doubts about God, he would not
00:20:46 --> 00:20:48
need a 100 proof or a 1000 proofs.
00:20:49 --> 00:20:51
But a person who has because we are
00:20:51 --> 00:20:53
born with proof. We are born with proof
00:20:53 --> 00:20:56
in our hearts. Our our,
00:20:57 --> 00:20:59
iman is in our hearts. Allah has given
00:20:59 --> 00:21:01
us we have an experience with Allah before
00:21:01 --> 00:21:03
we came on Earth. And that iman is
00:21:03 --> 00:21:05
embedded, as I said, in every child that
00:21:05 --> 00:21:07
comes to the face of the Earth. So
00:21:07 --> 00:21:09
that was the story. That is Al-'Al Mubil
00:21:09 --> 00:21:12
'Elm. It's to know knowledge just to know
00:21:13 --> 00:21:14
revealed knowledge, to recognize
00:21:14 --> 00:21:17
knowledge about Allah in your heart. Having the
00:21:17 --> 00:21:20
ability to recognize true knowledge, beneficial knowledge, to
00:21:20 --> 00:21:21
recognize divine knowledge,
00:21:21 --> 00:21:24
Having the skill to protect that recognition from
00:21:24 --> 00:21:27
creeping doubt, be it from Shaitan or from
00:21:27 --> 00:21:28
Insane.
00:21:28 --> 00:21:29
Now, Imam al Zali's
00:21:30 --> 00:21:33
description of the true nature of Niyyah in
00:21:33 --> 00:21:35
in while describing the true nature of nature,
00:21:35 --> 00:21:36
when we did that
00:21:36 --> 00:21:38
chapter on true nature of nia,
00:21:38 --> 00:21:40
he called our attention to the need to
00:21:40 --> 00:21:40
have
00:21:41 --> 00:21:43
knowledge of what is favorable and beneficial to
00:21:43 --> 00:21:45
us. Once you recognize
00:21:46 --> 00:21:47
the benefit of this knowledge,
00:21:49 --> 00:21:51
then whenever doubt is presented to you to
00:21:51 --> 00:21:53
you, you have to be decisive
00:21:53 --> 00:21:56
cognitively. You there's need to be decisive cognitively
00:21:57 --> 00:21:58
and use the tools to reinforce
00:21:59 --> 00:21:59
your heart.
00:22:00 --> 00:22:03
And the tools for dealing with the doubt
00:22:03 --> 00:22:04
are 3.
00:22:05 --> 00:22:06
This is what we did last week. What
00:22:06 --> 00:22:09
was the 3? The first was to seek
00:22:09 --> 00:22:10
the protection of Allah from
00:22:12 --> 00:22:13
shaitan, from
00:22:13 --> 00:22:14
within the articulation
00:22:14 --> 00:22:16
of the Awbud. Saying,
00:22:17 --> 00:22:20
seeking refuge from Allah. Seeking refuge in Allah
00:22:20 --> 00:22:21
from shaitan.
00:22:23 --> 00:22:25
Saying that. Because it is Allah who will
00:22:25 --> 00:22:26
save us ultimately.
00:22:27 --> 00:22:28
The second is to
00:22:28 --> 00:22:29
apply
00:22:29 --> 00:22:33
the advice of the prophet sallallahu alaihi wa
00:22:33 --> 00:22:35
sallam to his grandson. What was the advice
00:22:35 --> 00:22:37
he said? He said to him he gave
00:22:37 --> 00:22:40
him the formula, and that formula was, daama
00:22:40 --> 00:22:41
yuribuka
00:22:41 --> 00:22:42
ilama yuribuka ilama yuribuka.
00:22:46 --> 00:22:48
Leave that which causes you doubt in favor
00:22:48 --> 00:22:50
of that which your certain
00:22:51 --> 00:22:52
turn the mind. Focus. Take the reins of
00:22:52 --> 00:22:55
your of your mind. In other words, take
00:22:55 --> 00:22:57
hold of the reins of your mind and
00:22:57 --> 00:22:59
focus it on your certain seas and push
00:22:59 --> 00:23:01
the doubts to the margin of your mind.
00:23:01 --> 00:23:03
That that is what you need to do.
00:23:03 --> 00:23:04
You are in control. You are you are
00:23:04 --> 00:23:06
able to do that, to shift to shift
00:23:06 --> 00:23:09
your attention on what you know to be
00:23:09 --> 00:23:09
certain.
00:23:09 --> 00:23:11
And the 3rd step is to slam the
00:23:11 --> 00:23:12
door shut
00:23:12 --> 00:23:15
with bringing to mind the Usul, the grand
00:23:15 --> 00:23:17
Usul. What was the fundamental Usul? The Usul
00:23:17 --> 00:23:20
was al Yaqinu lai Azulu bishak.
00:23:20 --> 00:23:21
The certainty
00:23:21 --> 00:23:23
does not stop
00:23:23 --> 00:23:26
certainty is not stopped by doubt. Al Yaqinu
00:23:26 --> 00:23:27
lai Azulu
00:23:27 --> 00:23:28
bishak.
00:23:29 --> 00:23:32
That certainty is not stopped by doubt. Bring
00:23:32 --> 00:23:34
to mind the mental verdict of deciding in
00:23:34 --> 00:23:37
favor of that which is certain, as in
00:23:37 --> 00:23:38
the example of Voodoo.
00:23:39 --> 00:23:41
I am certain that I've made Voodoo. Therefore,
00:23:41 --> 00:23:43
doubts about breaking Voodoo is of no consequence.
00:23:44 --> 00:23:45
This this is the example of you. That
00:23:45 --> 00:23:47
if you if you if you're certain that
00:23:47 --> 00:23:50
you made wudu, then and then starting doubting,
00:23:50 --> 00:23:51
oh, may I may I may I have
00:23:51 --> 00:23:53
broken my wudu, did I or not? Then
00:23:53 --> 00:23:54
those are all doubts. Those have to be
00:23:54 --> 00:23:56
pushed away. They have to be put to
00:23:56 --> 00:23:57
the mind to to the corner of the
00:23:57 --> 00:24:00
mind and say no. That that's not true.
00:24:00 --> 00:24:01
That's not valid anymore.
00:24:02 --> 00:24:03
As long as I have certainty of making
00:24:03 --> 00:24:06
wudu, I have wudu, and my actions will
00:24:06 --> 00:24:08
be based on that, based on that certainty.
00:24:09 --> 00:24:10
That is what I do. So I will
00:24:10 --> 00:24:12
touch the Quran, I will pray, I will
00:24:12 --> 00:24:13
do tawaf, etcetera.
00:24:13 --> 00:24:15
And any doubt about breaking the wudu will
00:24:15 --> 00:24:17
not affect me. That that that's how you
00:24:17 --> 00:24:19
focus. That's how you behave on the basis
00:24:19 --> 00:24:22
of that. Now this process is generalizable. You
00:24:22 --> 00:24:24
can generalize it to other aspects of your
00:24:24 --> 00:24:24
life,
00:24:25 --> 00:24:26
wider situations of doubt.
00:24:27 --> 00:24:27
And, finally,
00:24:29 --> 00:24:31
you're do not feel compelled
00:24:31 --> 00:24:32
to follow
00:24:32 --> 00:24:34
people who invite you to doubt,
00:24:35 --> 00:24:37
even if they're in the majority. And this
00:24:37 --> 00:24:39
is, another problem. We got, oh, so many
00:24:39 --> 00:24:41
people, you know, we are and especially
00:24:42 --> 00:24:43
living as we do in the modern world,
00:24:44 --> 00:24:45
in in terms of numbers.
00:24:46 --> 00:24:46
And,
00:24:47 --> 00:24:49
you know, democracy doesn't work here with in
00:24:49 --> 00:24:51
this sort of idea
00:24:51 --> 00:24:53
Because Allah says very clearly in the Quran,
00:24:53 --> 00:24:55
which is the verse I read to you.
00:24:58 --> 00:24:59
That if you were to obey,
00:25:00 --> 00:25:02
most of those on on the earth, they
00:25:02 --> 00:25:04
will mislead you from the way of Allah.
00:25:04 --> 00:25:06
This is very clear
00:25:06 --> 00:25:07
in in Surat Al An'am.
00:25:08 --> 00:25:09
Verse 117
00:25:09 --> 00:25:10
116, 117.
00:25:11 --> 00:25:13
These are verses you need to keep at
00:25:13 --> 00:25:14
the tip of your tongue.
00:25:15 --> 00:25:16
Point number 5
00:25:17 --> 00:25:19
was to remember that the was to remember
00:25:19 --> 00:25:21
the 2 examples I gave you. The,
00:25:22 --> 00:25:24
to prove that certainty is not always bad
00:25:24 --> 00:25:27
and doubt is not always good. The example
00:25:27 --> 00:25:28
of the link between the loss of certainty
00:25:28 --> 00:25:31
and the stock market crash, and the example
00:25:31 --> 00:25:33
of the tragedy of doubt being instrumental
00:25:33 --> 00:25:35
in the killing of 500,000,000
00:25:35 --> 00:25:36
people
00:25:37 --> 00:25:38
by the year 2025
00:25:39 --> 00:25:39
through
00:25:40 --> 00:25:40
tobacco,
00:25:41 --> 00:25:43
through the tobacco industry.
00:25:43 --> 00:25:47
The idea that, certainty is always dogmatic, domineering,
00:25:47 --> 00:25:50
and bigoted is completely false. And, likewise, the
00:25:50 --> 00:25:53
idea of doubt being is always benign, benevolent,
00:25:53 --> 00:25:54
and favorable
00:25:54 --> 00:25:56
is also a fallacy.
00:25:56 --> 00:26:00
And the ongoing because the ongoing 6,000,000 people
00:26:00 --> 00:26:01
who are dying every year from
00:26:02 --> 00:26:03
smoking cigarettes,
00:26:03 --> 00:26:04
the
00:26:04 --> 00:26:05
had it not been
00:26:06 --> 00:26:06
for
00:26:08 --> 00:26:09
the industry, the tobacco industry's
00:26:10 --> 00:26:13
decision to use doubt as a means, then
00:26:13 --> 00:26:14
this would have been wiped out of off
00:26:14 --> 00:26:17
the planet for a long time now. Alright.
00:26:17 --> 00:26:19
Since 19 fifties, it would have been more
00:26:19 --> 00:26:21
wiped out. But because of the the use
00:26:21 --> 00:26:22
of doubt.
00:26:23 --> 00:26:25
So in short, remember that the smug self
00:26:25 --> 00:26:28
righteous people who often peddle the need for
00:26:28 --> 00:26:29
global doubt and constant,
00:26:30 --> 00:26:32
and for constant skepticism while trying to make
00:26:32 --> 00:26:34
you feel awkward about your certainties,
00:26:34 --> 00:26:37
are either delusional or willfully trying to pull
00:26:37 --> 00:26:38
the bull over your eyes for some other
00:26:38 --> 00:26:41
reason. So you're not allowed that, and feel
00:26:41 --> 00:26:44
shy over your yaqeen, over your certainties. Now
00:26:44 --> 00:26:44
today,
00:26:45 --> 00:26:48
we will continue reading from the Ahiyyah in
00:26:48 --> 00:26:49
the same chapter,
00:26:50 --> 00:26:52
in the section the following section. Imam Ghazali
00:26:52 --> 00:26:55
then moves on to give examples of people
00:26:55 --> 00:26:56
doing wrong
00:26:57 --> 00:26:57
with
00:26:58 --> 00:27:00
while justifying it
00:27:00 --> 00:27:02
with scripts of good intention. This is another
00:27:02 --> 00:27:04
problem, is that you can find an who.
00:27:04 --> 00:27:06
And this can happen to
00:27:07 --> 00:27:10
anyone, even the learned scholar. And this is
00:27:10 --> 00:27:11
what he's saying. He said this can happen
00:27:11 --> 00:27:12
to anyone.
00:27:12 --> 00:27:15
You can run scripts of good intention
00:27:16 --> 00:27:18
and think that you're doing something good, but
00:27:18 --> 00:27:19
you're not.
00:27:24 --> 00:27:26
First of all, anyone who
00:27:26 --> 00:27:28
intends to do something bad as something,
00:27:29 --> 00:27:30
good
00:27:30 --> 00:27:32
with intent has an intention of doing something
00:27:32 --> 00:27:36
good through a sinful deed, then he's not
00:27:36 --> 00:27:36
excused.
00:27:39 --> 00:27:40
Islam. Except if he is
00:27:42 --> 00:27:43
new to
00:27:43 --> 00:27:45
Islam. And
00:27:46 --> 00:27:47
he didn't read
00:27:47 --> 00:27:50
find him enough time to to study, to
00:27:50 --> 00:27:51
learn, but
00:27:51 --> 00:27:54
the command is to seek knowledge. This is
00:27:54 --> 00:27:56
the problem. That everyone has to get there.
00:27:56 --> 00:27:57
That if you don't know, you have to
00:27:57 --> 00:27:59
seek knowledge, and and that comes directly from
00:27:59 --> 00:28:00
the Quran.
00:28:06 --> 00:28:08
Now this verse was revealed twice in the
00:28:08 --> 00:28:10
Quran. 1st, in Surat Al Ambiya, verse 7,
00:28:10 --> 00:28:12
and then again in Surat Al Nahal, in
00:28:12 --> 00:28:13
verse 43.
00:28:15 --> 00:28:17
The straightforward translation is that, so ask those
00:28:17 --> 00:28:20
who know if you do not know. And
00:28:20 --> 00:28:21
there's unanimous
00:28:21 --> 00:28:23
agreement among the Mufassirim
00:28:23 --> 00:28:24
that this is what it means.
00:28:25 --> 00:28:26
Now, Imam,
00:28:26 --> 00:28:28
Khatib al Baghdadi wrote that,
00:28:31 --> 00:28:31
Okay.
00:28:33 --> 00:28:34
I'm gonna ask you 2 words. I'm gonna
00:28:34 --> 00:28:36
ask you to if you know the meaning
00:28:36 --> 00:28:38
of 2 words, and raise your hand. I'm
00:28:38 --> 00:28:40
gonna show of hands here. I'm not gonna
00:28:40 --> 00:28:42
test you whether you know it or not.
00:28:42 --> 00:28:43
I just need to see a show of
00:28:43 --> 00:28:45
hands of how many people know the words,
00:28:45 --> 00:28:47
these the the meaning of these words. I'm
00:28:47 --> 00:28:48
gonna ask you 2 words. If you've heard
00:28:48 --> 00:28:49
of the word and have an,
00:28:50 --> 00:28:52
an idea of what it means, then raise
00:28:52 --> 00:28:53
your hand. Okay? So the first word
00:28:54 --> 00:28:55
is Ijtihad.
00:28:59 --> 00:29:00
Yeah? Okay.
00:29:01 --> 00:29:03
Now the second word is Istifta.
00:29:08 --> 00:29:08
Okay.
00:29:08 --> 00:29:10
Yeah. It's the same,
00:29:10 --> 00:29:11
you know,
00:29:11 --> 00:29:13
25 years ago,
00:29:13 --> 00:29:15
I asked this question to the ISOC,
00:29:16 --> 00:29:18
in Belial College. And I got the same
00:29:18 --> 00:29:21
response. Everybody knew what Istiad was and very
00:29:21 --> 00:29:22
few.
00:29:22 --> 00:29:23
You know?
00:29:24 --> 00:29:26
1 or 2, 3, 4 people knew what
00:29:26 --> 00:29:27
Istihad was.
00:29:29 --> 00:29:29
Istihad
00:29:29 --> 00:29:31
is what the scholar does.
00:29:32 --> 00:29:32
Istihad
00:29:34 --> 00:29:36
is what the laity does, the non scholar.
00:29:37 --> 00:29:38
There's
00:29:38 --> 00:29:39
there
00:29:40 --> 00:29:41
are adab of istiftah,
00:29:41 --> 00:29:43
which is istiftah means
00:29:43 --> 00:29:46
the act of seeking fatwa, the act of
00:29:46 --> 00:29:46
seeking guidance.
00:29:47 --> 00:29:49
If you need something, how do you go
00:29:49 --> 00:29:51
about doing that? And there is there is
00:29:51 --> 00:29:51
a full
00:29:52 --> 00:29:53
list of
00:29:53 --> 00:29:55
ada adaab, of etiquettes of how you do
00:29:55 --> 00:29:58
this, conditions that are attached to it. How
00:29:58 --> 00:29:59
how do you approach something? When do you
00:29:59 --> 00:30:01
ask? How do you ask? Who do you
00:30:01 --> 00:30:03
ask? How to respond? How how to receive
00:30:04 --> 00:30:04
guidance?
00:30:05 --> 00:30:07
How to relate to it? How to accept
00:30:07 --> 00:30:09
it? How to treat it? All of that.
00:30:09 --> 00:30:11
These are all adab that no one
00:30:11 --> 00:30:14
people are people are unfamiliar, completely unfamiliar about.
00:30:14 --> 00:30:15
What is Istiftat?
00:30:16 --> 00:30:18
No one knows, but everyone knows what Istiha
00:30:18 --> 00:30:20
is. And this is part and parcel of
00:30:20 --> 00:30:21
this idea that I have to decide for
00:30:21 --> 00:30:25
myself about my Islam. So everybody's everybody's familiar
00:30:25 --> 00:30:27
with the topic with the term Ijtihad.
00:30:27 --> 00:30:30
Everyone yes. Ijtihad is what the scholar and
00:30:30 --> 00:30:31
not any and every scholar. Well,
00:30:34 --> 00:30:35
high caliber
00:30:35 --> 00:30:37
are indulging Ijtihad,
00:30:37 --> 00:30:38
which is
00:30:38 --> 00:30:40
looking at the sources and coming up with
00:30:40 --> 00:30:43
new rulings based on on old ruling rulings.
00:30:43 --> 00:30:45
That that is what Ijtihad is. And everyone
00:30:45 --> 00:30:47
knows about that. Everyone but because this is
00:30:47 --> 00:30:50
being popularized by people who are
00:30:51 --> 00:30:52
being,
00:30:53 --> 00:30:55
fooled into thinking that they are Muftahids, people
00:30:55 --> 00:30:57
of and reformers, the so called people who
00:30:57 --> 00:30:59
people who want to become the,
00:31:00 --> 00:31:03
Martin Luther of the of the month, basically.
00:31:03 --> 00:31:05
Every every month, we have a new one.
00:31:05 --> 00:31:07
The Muslim Martin Martin Luther, you know.
00:31:08 --> 00:31:10
So there are lots of people,
00:31:10 --> 00:31:11
every month, you have a new one coming
00:31:11 --> 00:31:13
up saying, oh, well. Thinking that they can
00:31:13 --> 00:31:16
become the Martin Luther of Islam.
00:31:17 --> 00:31:18
And because of that,
00:31:18 --> 00:31:21
then the word istihad is popularized. Everybody is
00:31:21 --> 00:31:22
learning about Istihad.
00:31:22 --> 00:31:24
And nobody is learning about what the meaning
00:31:24 --> 00:31:27
of istiftah is. Istiftah. So one of the
00:31:27 --> 00:31:28
first things you have to learn
00:31:28 --> 00:31:30
about istiftah is,
00:31:30 --> 00:31:33
who's a scholar? What who where should I
00:31:33 --> 00:31:34
go for my deen?
00:31:35 --> 00:31:37
What is the quality? Well, who do I
00:31:37 --> 00:31:39
speak to? So he's saying here, this is
00:31:39 --> 00:31:41
a Imam Khateem al Baghdadi saying, oh, what
00:31:41 --> 00:31:42
am I Elzim al Mustafi?
00:31:43 --> 00:31:45
That the first thing that is incumbent on
00:31:45 --> 00:31:47
upon a layer to a person who has
00:31:47 --> 00:31:48
a problem,
00:31:49 --> 00:31:49
if
00:31:50 --> 00:31:52
the person who has something to he has
00:31:52 --> 00:31:53
he he needs guidance.
00:31:58 --> 00:31:59
That he should go to the Mufti, the
00:31:59 --> 00:32:02
the scholar of Ifta, scholar of that caliber,
00:32:02 --> 00:32:04
and ask for guidance.
00:32:04 --> 00:32:05
And
00:32:06 --> 00:32:07
if he's not
00:32:08 --> 00:32:09
if he's not if he doesn't have
00:32:14 --> 00:32:16
It is necessary for him to travel to
00:32:16 --> 00:32:18
that place. If there isn't one near to
00:32:18 --> 00:32:21
him, it is it is compulsory for him
00:32:21 --> 00:32:22
to travel, to find someone,
00:32:23 --> 00:32:24
to find it.
00:32:25 --> 00:32:26
And if it's not in his it's not
00:32:26 --> 00:32:27
in his city,
00:32:28 --> 00:32:29
if it's not in his city,
00:32:32 --> 00:32:34
that he he he he it is necessary
00:32:34 --> 00:32:36
for him to travel to it. Travel to
00:32:36 --> 00:32:38
that city where where the scholar is.
00:32:41 --> 00:32:42
Even if it's far away from him.
00:32:47 --> 00:32:50
That there are so many stories of scholars
00:32:50 --> 00:32:52
of people traveling for 1 Mas'allah, just for
00:32:52 --> 00:32:55
1 Mas'allah, from long distances from city to
00:32:55 --> 00:32:57
city, from country to country to find out
00:32:57 --> 00:32:58
1 Mas'allah.
00:32:59 --> 00:33:01
So it's it's necessary for you to travel.
00:33:01 --> 00:33:02
So and this is the first point of
00:33:02 --> 00:33:03
adab al istiftah.
00:33:04 --> 00:33:06
It's to know who is the scholar and
00:33:06 --> 00:33:07
worthy,
00:33:07 --> 00:33:10
someone worthy of your question. What kind of
00:33:10 --> 00:33:11
scholar should I seek and where is he
00:33:11 --> 00:33:13
to travel to him? Now if you look
00:33:13 --> 00:33:15
at the wording of the verse we just
00:33:15 --> 00:33:15
read,
00:33:16 --> 00:33:19
notice that Allah subhanahu wa ta'ala does not
00:33:19 --> 00:33:21
say does not use the word 'alim. He
00:33:21 --> 00:33:22
does not use the word knowledge.
00:33:23 --> 00:33:25
Just just knowledge. What does he say?
00:33:26 --> 00:33:28
He does not say, aalilaim. Oh, pasalu
00:33:28 --> 00:33:29
aalilmi. He doesn't
00:33:30 --> 00:33:33
say knowledge knowledgeable people. What does he say?
00:33:33 --> 00:33:36
He says a person can have because a
00:33:36 --> 00:33:37
lots of people a person can have lots
00:33:37 --> 00:33:40
of knowledge about Islam, but without taqwa, without
00:33:40 --> 00:33:43
huluq, without conduct, without niyyah, without intention.
00:33:43 --> 00:33:46
And there will be no differences between him
00:33:46 --> 00:33:48
and a highway robber, a brigand.
00:33:49 --> 00:33:51
A person may have lots of knowledge, but
00:33:51 --> 00:33:53
if he doesn't have this, if he doesn't
00:33:54 --> 00:33:56
have subject number 3 what was subject number
00:33:56 --> 00:33:59
3? Okay. We'll come back to that. See
00:33:59 --> 00:34:00
if you remember,
00:34:00 --> 00:34:02
the beginning. You know, the Hadith of the
00:34:02 --> 00:34:04
prophet sallallahu alaihi wa sallam said,
00:34:13 --> 00:34:14
That the
00:34:15 --> 00:34:15
devastation
00:34:16 --> 00:34:17
that someone
00:34:19 --> 00:34:22
will cause in deen, will cause in Islam,
00:34:24 --> 00:34:27
is were it it it that if you
00:34:27 --> 00:34:29
if you were to send 2 hungry wolves
00:34:29 --> 00:34:31
in a pen of sheep with pen with
00:34:31 --> 00:34:33
sheep where where sheep is, the devastation that
00:34:33 --> 00:34:36
they will cause is less than the devastation
00:34:36 --> 00:34:39
of someone who will use his dean for
00:34:39 --> 00:34:40
wealth and for position.
00:34:41 --> 00:34:42
That is that is how bad it is.
00:34:42 --> 00:34:44
It's worse. It it will
00:34:44 --> 00:34:46
what does wolves do? They go and they
00:34:46 --> 00:34:48
kill every everything that's there, then they start
00:34:48 --> 00:34:50
eating. That's how they do. When they go
00:34:50 --> 00:34:52
into a place with with a pen.
00:34:53 --> 00:34:55
So he's saying, 2 hungry wolves in the
00:34:55 --> 00:34:56
midst of a flock of sheep are no
00:34:56 --> 00:34:59
more destructive than the man for than than
00:34:59 --> 00:35:02
a man's greed and for wealth and fame
00:35:03 --> 00:35:05
to his dean. We it he's using dean
00:35:05 --> 00:35:07
who has knowledge and then he seeks. And
00:35:07 --> 00:35:08
this is what we find today, you know.
00:35:09 --> 00:35:12
It's people using dean to for exploitation.
00:35:13 --> 00:35:14
So it is only when the knowledgeable
00:35:15 --> 00:35:17
when when the knowledge is accompanied by a
00:35:17 --> 00:35:19
special consciousness of Allah. Only when the knowledge
00:35:19 --> 00:35:21
is accompanied with dhikr,
00:35:21 --> 00:35:23
it becomes valid.
00:35:23 --> 00:35:25
In other words, when the knowledge fosters a
00:35:25 --> 00:35:27
consciousness of Allah and the carrier
00:35:27 --> 00:35:28
that it
00:35:28 --> 00:35:30
and the primary purpose of the knowledge is
00:35:30 --> 00:35:32
to obtain benefit benefit,
00:35:32 --> 00:35:34
then then that that makes it,
00:35:35 --> 00:35:36
credited.
00:35:37 --> 00:35:38
Nowadays, we have lots of people who are
00:35:38 --> 00:35:41
experts in Arabic and experts in Islam, but
00:35:41 --> 00:35:43
has nothing in their heart. Not nothing of
00:35:43 --> 00:35:45
it has entered into their heart. And that's
00:35:45 --> 00:35:47
why we we talked about that hadith, you
00:35:47 --> 00:35:47
know, that.
00:35:50 --> 00:35:52
There are knowledge on the tongue and knowledge
00:35:52 --> 00:35:53
in the heart. And these are two different
00:35:53 --> 00:35:54
things.
00:35:55 --> 00:35:56
And so that person who has lots of
00:35:56 --> 00:36:00
knowledge Arabic and lots of Islamic knowledge, he's
00:36:00 --> 00:36:01
not in the verdict, ahlih al dhikr.
00:36:02 --> 00:36:04
The people you are being commanded to approach
00:36:04 --> 00:36:06
and from whom you should take your Islam
00:36:06 --> 00:36:09
are people who possess both knowledge and dhikr.
00:36:09 --> 00:36:10
Consciousness
00:36:10 --> 00:36:11
at such a level
00:36:12 --> 00:36:15
that the entire that the older knowledge can
00:36:15 --> 00:36:15
be characterized
00:36:16 --> 00:36:18
under the label of dhikr. That is how
00:36:18 --> 00:36:20
that's the level of their dhikr. The level
00:36:20 --> 00:36:22
of their consciousness. The level of their taqwa.
00:36:23 --> 00:36:25
They're also known as Ahl Dhikr. Now tell
00:36:25 --> 00:36:25
me,
00:36:26 --> 00:36:28
where's the Dhikr when you take your knowledge
00:36:28 --> 00:36:31
from of Islam? And where's the Dhikr when
00:36:31 --> 00:36:33
you take your knowledge of Islam from Sheikh
00:36:33 --> 00:36:33
Google?
00:36:35 --> 00:36:35
Or
00:36:36 --> 00:36:38
you acquire or acquire doubts about Islam from
00:36:38 --> 00:36:40
someone who knows a lot about Islam but
00:36:40 --> 00:36:42
does not believe in all of it. You
00:36:42 --> 00:36:43
know, the the the this is the other
00:36:43 --> 00:36:45
problem. Someone who has doubts.
00:36:46 --> 00:36:47
There's a clear guidance in this verse to
00:36:47 --> 00:36:50
be careful and cautious about who you take
00:36:50 --> 00:36:51
your deen from.
00:36:51 --> 00:36:52
Here, Imam Ghazali
00:36:53 --> 00:36:55
goes on to talk about the dangers of
00:36:55 --> 00:36:57
teaching Islam to people who are clearly intent
00:36:57 --> 00:37:00
on using it for selfish and evil purposes.
00:37:00 --> 00:37:00
He writes,
00:37:15 --> 00:37:16
It's a these people who get closely. The
00:37:16 --> 00:37:17
embarking of these,
00:37:19 --> 00:37:20
bad
00:37:21 --> 00:37:24
categories of of scholars, scholars for dollars, as
00:37:24 --> 00:37:25
as they know nowadays,
00:37:26 --> 00:37:28
on teaching the foolish and the evil for
00:37:28 --> 00:37:29
money.
00:37:29 --> 00:37:32
To because the, you know, those engrossed in
00:37:32 --> 00:37:35
wicked and evil behavior, whose aspirations are limited
00:37:35 --> 00:37:36
to disputing
00:37:36 --> 00:37:38
with ulama, and contesting the foolish, and attracting
00:37:38 --> 00:37:40
the attention of people,
00:37:40 --> 00:37:42
pursuing worldly fortunes.
00:37:46 --> 00:37:47
And taking the wealth of the rulers.
00:37:49 --> 00:37:51
And wealth from orphans and the poor.
00:37:54 --> 00:37:56
For in such people, if they acquire this
00:37:56 --> 00:37:57
knowledge,
00:37:57 --> 00:37:58
they will be
00:38:02 --> 00:38:04
That they will be brigands on the path
00:38:04 --> 00:38:06
of Allah. They will be robbers on the
00:38:06 --> 00:38:07
path of Allah.
00:38:09 --> 00:38:11
And this is why, you know, that hadith
00:38:11 --> 00:38:12
of Rasool Allah sallallahu
00:38:13 --> 00:38:14
alaihi wa sallam.
00:38:21 --> 00:38:21
That
00:38:22 --> 00:38:24
avoid the doors of the Sultan for
00:38:27 --> 00:38:28
That it's
00:38:28 --> 00:38:30
avoid the doors of the rulers for verily,
00:38:31 --> 00:38:33
it it is the becoming of intense degradation
00:38:33 --> 00:38:36
and destruction in it. And more generally,
00:38:36 --> 00:38:39
the pious scholars often repeat the saying,
00:38:43 --> 00:38:45
The the worst kind of scholars are those
00:38:45 --> 00:38:46
found on the doors of the rulers.
00:38:47 --> 00:38:50
Because highway rebels on the path of Allah
00:38:50 --> 00:38:52
are deputies of Dajjal. This is what Imam
00:38:52 --> 00:38:53
Ghazali says. He says,
00:38:57 --> 00:38:59
He become a, a deputy to Shaytan.
00:39:05 --> 00:39:05
That he
00:39:06 --> 00:39:09
he he have his his main focus is
00:39:09 --> 00:39:10
then for dunya, and
00:39:11 --> 00:39:12
then Hawa, his desires
00:39:13 --> 00:39:15
is is the main is the main
00:39:15 --> 00:39:17
aspect of his character,
00:39:17 --> 00:39:18
and no taqwa.
00:39:19 --> 00:39:21
And the tragedy of this, he says,
00:39:27 --> 00:39:28
the the the
00:39:29 --> 00:39:31
the people then become encouraged when they see
00:39:31 --> 00:39:34
him committing sins. They also
00:39:34 --> 00:39:35
follow in his path.
00:39:39 --> 00:39:41
And then he has
00:39:41 --> 00:39:42
his
00:39:42 --> 00:39:42
followers,
00:39:43 --> 00:39:44
people who he is teaching, that sort of
00:39:44 --> 00:39:47
knowledge. It travels, and then they become they
00:39:47 --> 00:39:47
become,
00:39:48 --> 00:39:51
this become this perpetuates. It it then starts
00:39:51 --> 00:39:52
to to to
00:39:57 --> 00:39:59
In other words, this and you find this.
00:39:59 --> 00:40:00
You find a group of, you know, corrupted
00:40:00 --> 00:40:02
scholars, and then they have students who are
00:40:02 --> 00:40:03
also corrupted.
00:40:03 --> 00:40:05
And then they they exploit people.
00:40:06 --> 00:40:08
Find you know, financial exploit
00:40:09 --> 00:40:11
for financial exploitation, sexual exploitation.
00:40:11 --> 00:40:12
All kinds of exploitation,
00:40:13 --> 00:40:14
are happening,
00:40:15 --> 00:40:17
and and and then that's a whole tradition
00:40:17 --> 00:40:19
that develops of control and *, taking peep
00:40:20 --> 00:40:22
taking people away. So he's warning about it.
00:40:22 --> 00:40:23
He's saying,
00:40:24 --> 00:40:25
that this
00:40:25 --> 00:40:28
and this this continues with general but,
00:40:28 --> 00:40:30
student after student, it it it continues.
00:40:31 --> 00:40:32
And he says,
00:40:42 --> 00:40:43
It it all goes back to the first
00:40:43 --> 00:40:46
teacher who taught that person knowledge, give that
00:40:46 --> 00:40:47
person knowledge,
00:40:47 --> 00:40:50
in spite of knowing that he was corrupted
00:40:50 --> 00:40:52
in his intention, he was corrupted in his
00:40:52 --> 00:40:55
motive. When Musa Heredity and he's seen,
00:40:55 --> 00:40:58
he's seeing very clearly this person's sins.
00:41:00 --> 00:41:01
He's seeing.
00:41:06 --> 00:41:08
That he sees this person is sinful
00:41:08 --> 00:41:11
in his speech, in his actions, in his
00:41:11 --> 00:41:13
food, in his clothes, in his dwellings.
00:41:24 --> 00:41:27
And he said this person dies, this scholar
00:41:27 --> 00:41:27
dies,
00:41:28 --> 00:41:29
and
00:41:29 --> 00:41:32
the effects of the sin that he started,
00:41:32 --> 00:41:33
that one person in the beginning,
00:41:34 --> 00:41:36
stays in the world for a 1000 years
00:41:36 --> 00:41:38
and sometimes even 2000 years it can stay.
00:41:38 --> 00:41:40
And so then he says,
00:41:43 --> 00:41:46
Fortunate is he, who when he dies, his
00:41:46 --> 00:41:48
sins also dies with him.
00:41:49 --> 00:41:51
And then further describing the thought process of
00:41:51 --> 00:41:52
the justification,
00:41:53 --> 00:41:54
of some people. He's
00:41:55 --> 00:41:56
then he says,
00:41:57 --> 00:41:58
And this is the point he's making here
00:41:58 --> 00:41:59
now. Is that this misinterpretation
00:42:00 --> 00:42:02
of the intention because the of the Hadith,
00:42:03 --> 00:42:05
that actions will be judged according to the
00:42:05 --> 00:42:06
intention.
00:42:06 --> 00:42:07
So he's saying,
00:42:07 --> 00:42:10
He said some people misunderstand this hadith,
00:42:10 --> 00:42:13
and they they apply it to by saying,
00:42:16 --> 00:42:18
That's I want to spread deen. That's what
00:42:18 --> 00:42:19
I intended.
00:42:24 --> 00:42:27
That if he uses it in that I
00:42:27 --> 00:42:28
wanted to spread deen, and if he uses
00:42:28 --> 00:42:30
it in sin, then it's his it's his
00:42:30 --> 00:42:31
sins, not me.
00:42:36 --> 00:42:37
I only wanted him to use it in
00:42:37 --> 00:42:38
good.
00:42:38 --> 00:42:39
But
00:42:40 --> 00:42:40
in
00:42:41 --> 00:42:43
in reality, what's happening here is that if
00:42:43 --> 00:42:45
you see somebody who is bad, if you
00:42:45 --> 00:42:47
know that this person has,
00:42:47 --> 00:42:49
you can see from all the corollaries, from
00:42:49 --> 00:42:50
the the type of individual
00:42:51 --> 00:42:52
who is coming here, you know, because he's
00:42:52 --> 00:42:54
a rich he's a son of a rich
00:42:54 --> 00:42:55
person or he's a son of the Sultan,
00:42:56 --> 00:42:57
that you're gonna give him all this knowledge
00:42:57 --> 00:42:58
and then he's gonna use it.
00:42:59 --> 00:43:00
So he said the
00:43:00 --> 00:43:02
real motive behind this is
00:43:03 --> 00:43:05
is love of position, love of leadership. And
00:43:06 --> 00:43:09
following, increasing your following and and to show
00:43:10 --> 00:43:12
your your how how how great your knowledge
00:43:12 --> 00:43:13
is.
00:43:15 --> 00:43:17
And and so therefore, he he finds a
00:43:17 --> 00:43:19
way to justify it in his heart.
00:43:21 --> 00:43:22
That
00:43:23 --> 00:43:25
that that shaitan then traps him in it.
00:43:27 --> 00:43:28
And then he
00:43:29 --> 00:43:31
challenges this mode of thinking,
00:43:31 --> 00:43:34
you know, that this this reasoning doesn't work.
00:43:34 --> 00:43:36
And he he gives a beautiful example. He
00:43:36 --> 00:43:38
says, look. What will be his quest what
00:43:38 --> 00:43:40
will be his answer if I ask him,
00:43:40 --> 00:43:41
what do you think about someone?
00:43:43 --> 00:43:44
If somebody donates a sword to a person
00:43:44 --> 00:43:46
who is known who is a known highway
00:43:46 --> 00:43:48
robber, how would he do? He gives him
00:43:48 --> 00:43:50
oath, he gives him all all the things
00:43:50 --> 00:43:52
he need. That is not that is haram.
00:43:55 --> 00:43:56
He said in the verdict of the ulama,
00:43:56 --> 00:43:59
this is all haram, that, Ajmal ulama, alaadhariq
00:44:00 --> 00:44:00
haram,
00:44:01 --> 00:44:03
in spite of generosity being one of the
00:44:03 --> 00:44:05
most important qualities that you can get close
00:44:05 --> 00:44:06
to Allah.
00:44:06 --> 00:44:07
But it is haram.
00:44:08 --> 00:44:09
Why? Because
00:44:09 --> 00:44:11
you should know. You should know that this
00:44:11 --> 00:44:14
this this is wrong. That,
00:44:14 --> 00:44:16
if you know that someone is doing that,
00:44:16 --> 00:44:18
then it is your responsibility to try and
00:44:18 --> 00:44:18
remove
00:44:19 --> 00:44:21
the facilities that this person have. Take away
00:44:21 --> 00:44:24
his sword. Take away his his weapon. A
00:44:24 --> 00:44:25
person if you know that the person is
00:44:25 --> 00:44:28
using it for for for evil, then your
00:44:28 --> 00:44:30
responsibility is to try and get not to,
00:44:31 --> 00:44:33
give them more, not to give them equip
00:44:33 --> 00:44:35
them more with with it. You should take
00:44:35 --> 00:44:37
away their weapon. And then he goes on
00:44:37 --> 00:44:41
to say that, wala'ilnu silahun, and knowledge is
00:44:41 --> 00:44:41
a weapon.
00:44:42 --> 00:44:44
So you should know. Knowledge is a weapon.
00:44:47 --> 00:44:48
That the
00:44:48 --> 00:44:50
is a weapon with which you fight the
00:44:50 --> 00:44:51
shayateen.
00:44:51 --> 00:44:53
Fight shaitan and the enemies of Allah.
00:44:55 --> 00:44:57
And the the enemies of Allah may use
00:44:57 --> 00:44:59
it also to attack you.
00:45:01 --> 00:45:02
So it is
00:45:02 --> 00:45:04
desire that leads you to do this.
00:45:07 --> 00:45:08
He the one who prefers he's the one
00:45:08 --> 00:45:11
who is giving heavy preference to his dunya
00:45:11 --> 00:45:12
over his deen.
00:45:14 --> 00:45:16
And for his desires over his.
00:45:19 --> 00:45:20
And he he's
00:45:20 --> 00:45:22
he he cannot control himself because of his
00:45:22 --> 00:45:24
lowly character that he he is.
00:45:31 --> 00:45:32
So how is it possible?
00:45:33 --> 00:45:35
How is it allowable that you can give
00:45:35 --> 00:45:37
such a person deen? So the person doesn't
00:45:38 --> 00:45:40
knowledge of deen when they will use it
00:45:40 --> 00:45:41
for their own
00:45:41 --> 00:45:42
for for their own,
00:45:43 --> 00:45:44
gratification.
00:45:52 --> 00:45:55
That the early scholars used to look at
00:45:55 --> 00:45:57
the sit at the life. They used to
00:45:57 --> 00:45:59
look at the conduct of their of their
00:45:59 --> 00:46:01
of people who visit them. The people who
00:46:01 --> 00:46:03
used to attend their majalis. They used to
00:46:03 --> 00:46:05
keep an eye on it, on on the
00:46:05 --> 00:46:06
kind of people they were.
00:46:10 --> 00:46:12
If they see that they were leaving nothing,
00:46:12 --> 00:46:13
the super hour of God's prayers,
00:46:15 --> 00:46:17
then they wouldn't show them
00:46:17 --> 00:46:20
any honor so that people don't take them
00:46:20 --> 00:46:20
as scholars.
00:46:21 --> 00:46:23
They they they would refrain from showing them
00:46:23 --> 00:46:23
honor.
00:46:26 --> 00:46:28
And if they saw that they they did
00:46:28 --> 00:46:30
something that was haram or,
00:46:30 --> 00:46:31
that was illegal,
00:46:32 --> 00:46:32
then Hajaruhu.
00:46:34 --> 00:46:36
Then they they would leave him and sometimes
00:46:36 --> 00:46:38
even tell them not to come to their
00:46:38 --> 00:46:40
to their gatherings and
00:46:41 --> 00:46:42
they didn't speak to them.
00:46:44 --> 00:46:46
Much less teaching them.
00:46:50 --> 00:46:52
If they know that such a person will
00:46:52 --> 00:46:55
learn learn something and not put it into
00:46:55 --> 00:46:55
practice,
00:46:56 --> 00:46:58
then so he's not seeking it
00:46:58 --> 00:47:01
for his own. Well, he's not seeking it
00:47:01 --> 00:47:03
for Din. He's seeking it to impress people.
00:47:03 --> 00:47:04
You know, he want shots. He want to
00:47:04 --> 00:47:06
show off. So I want to, I I
00:47:06 --> 00:47:08
I want to, you know, people learn to
00:47:08 --> 00:47:10
masala and then they open their YouTube channel,
00:47:10 --> 00:47:12
and then that's it. You know? I I
00:47:12 --> 00:47:14
I need to increase my likes. So, Sheikh,
00:47:14 --> 00:47:15
tell me something interesting.
00:47:16 --> 00:47:18
Why? Because I I want to impress people.
00:47:19 --> 00:47:20
Tell us something interesting.
00:47:21 --> 00:47:22
And what they mean is that they want
00:47:22 --> 00:47:23
something impressive.
00:47:24 --> 00:47:25
Because I can put it because then I
00:47:25 --> 00:47:26
can go and put it on the Internet
00:47:26 --> 00:47:27
and make,
00:47:27 --> 00:47:29
and get lots of likes. That that's in
00:47:29 --> 00:47:32
today's context. The same kind of thing. Right?
00:47:32 --> 00:47:33
So it's saying
00:47:33 --> 00:47:34
they it said,
00:47:40 --> 00:47:42
And all the scholars have sought all all
00:47:42 --> 00:47:45
the previous scholars have sought refuge in Allah
00:47:45 --> 00:47:46
from
00:47:46 --> 00:47:48
the wicked scholar. The scholar who is miss
00:47:48 --> 00:47:49
miss who,
00:47:50 --> 00:47:52
missed his who have messed up his his
00:47:52 --> 00:47:54
he he he his intention,
00:47:55 --> 00:47:55
and they did not.
00:47:56 --> 00:47:56
They
00:47:57 --> 00:47:57
did
00:47:58 --> 00:47:58
not
00:47:59 --> 00:48:02
seek refuge from the wicked, ignorant person.
00:48:05 --> 00:48:06
Okay. I'm not gonna read the Arabic because
00:48:06 --> 00:48:08
we're running out of time and tell you
00:48:08 --> 00:48:09
tell you the story in English that,
00:48:10 --> 00:48:11
Ahmed ibnhambal,
00:48:12 --> 00:48:14
the great imam, he had a he had
00:48:14 --> 00:48:16
a student who used to visit him many
00:48:16 --> 00:48:18
years, and then all of a sudden he
00:48:18 --> 00:48:19
stopped speaking to him. And then he asked
00:48:19 --> 00:48:21
him tried to ask him several times, why
00:48:21 --> 00:48:22
why why what's the problem?
00:48:23 --> 00:48:25
And he then eventually, he said to him
00:48:25 --> 00:48:25
that,
00:48:28 --> 00:48:30
that it has reached me that you have
00:48:30 --> 00:48:32
plastered your house
00:48:32 --> 00:48:34
the the the wall of your house
00:48:35 --> 00:48:37
that is facing the street, the the public
00:48:37 --> 00:48:38
street.
00:48:38 --> 00:48:41
And when you plastered it, you you
00:48:41 --> 00:48:42
you've taken
00:48:43 --> 00:48:44
an inch.
00:48:44 --> 00:48:46
An moolah tin, this much. You know, An
00:48:46 --> 00:48:49
moolah is this much. You've taken 1 inch
00:48:49 --> 00:48:50
of the public highway,
00:48:51 --> 00:48:54
and from Sharia al Muslimin that this is
00:48:54 --> 00:48:56
this is public. And you take that, and
00:48:56 --> 00:48:58
then he said, because you've done that,
00:49:00 --> 00:49:01
that you you are not suitable for to
00:49:01 --> 00:49:03
become a Talib al Al. To be Talib
00:49:03 --> 00:49:04
al Al. So, you know, This
00:49:19 --> 00:49:20
this is a story. Fa Hakad al Murakabbat
00:49:20 --> 00:49:22
the son of Li Aqwali. This is how
00:49:22 --> 00:49:24
they used to check. They used to,
00:49:25 --> 00:49:27
be careful about how things
00:49:27 --> 00:49:28
that,
00:49:28 --> 00:49:30
the people who they're taught, who who they're
00:49:30 --> 00:49:32
teaching. Now what about the people who we
00:49:32 --> 00:49:32
approach
00:49:33 --> 00:49:34
nowadays?
00:49:35 --> 00:49:35
So
00:49:36 --> 00:49:38
Imam Zubaydi quotes a,
00:49:39 --> 00:49:41
a saying of Omar radiAllahu
00:49:42 --> 00:49:44
here in the in the tafsir when in
00:49:44 --> 00:49:45
in the shah
00:49:45 --> 00:49:48
of Haya al Muaddini, he says here that,
00:49:53 --> 00:49:54
That Islam
00:49:54 --> 00:49:57
is demolished by 3 things. The slippage,
00:50:03 --> 00:50:05
That Islam is demolished by 3 things. The
00:50:05 --> 00:50:08
slippage of the scholar, the hypocrite fighting with
00:50:08 --> 00:50:10
the Quran, either fighting it or fighting using
00:50:10 --> 00:50:12
the Quran to fight the hypocrite using it,
00:50:12 --> 00:50:14
or misguided leaders, you know.
00:50:18 --> 00:50:20
Now so Faizan Qawduhinamal
00:50:21 --> 00:50:23
Aminiath, he's saying that what I'm trying to
00:50:23 --> 00:50:25
say here is that Innamal Aminiath
00:50:26 --> 00:50:28
pertains to 2 of the 3 categories
00:50:29 --> 00:50:30
that we talked about in the beginning. What
00:50:30 --> 00:50:32
were the 3 categories? There was
00:50:33 --> 00:50:36
a a, a a a tawat wal mubahat
00:50:36 --> 00:50:36
wal Maasi.
00:50:37 --> 00:50:37
Tawat
00:50:38 --> 00:50:39
are acts of worship.
00:50:39 --> 00:50:40
Mubahat
00:50:40 --> 00:50:41
are
00:50:42 --> 00:50:44
neutral acts that they are allowable. They're not
00:50:44 --> 00:50:46
acts of worship, and they're not acts of
00:50:46 --> 00:50:49
sin. And then Ma'aseya acts of sin. So
00:50:49 --> 00:50:49
he's saying
00:50:50 --> 00:50:53
this verse this this this hadith pertains only
00:50:53 --> 00:50:55
to the first two. It pertains to Ta'at
00:50:55 --> 00:50:58
and Mubahat, which is act, acts of worship
00:50:58 --> 00:50:59
and
00:50:59 --> 00:51:01
neutral actions, but it does not pertain
00:51:02 --> 00:51:02
to
00:51:03 --> 00:51:06
sin. You cannot say that doing something wrong
00:51:06 --> 00:51:07
with a good intention will make it good.
00:51:07 --> 00:51:09
It doesn't work like that. It's a
00:51:12 --> 00:51:14
Good deeds can turn to bad with bad
00:51:14 --> 00:51:15
intention,
00:51:15 --> 00:51:18
and neutral deeds can turn to good deeds
00:51:18 --> 00:51:20
or to bad deeds depending on intention. But
00:51:21 --> 00:51:23
bad bad deeds do not turn
00:51:23 --> 00:51:25
into good intention into good
00:51:25 --> 00:51:27
because you have you have a good intention.
00:51:27 --> 00:51:28
It doesn't work like that.
00:51:31 --> 00:51:32
So as we said, in the in in
00:51:32 --> 00:51:33
the first thing you need to know in
00:51:33 --> 00:51:35
the Adabil Istiftah
00:51:35 --> 00:51:37
is to know who you should take your
00:51:37 --> 00:51:39
deen from. Now nowadays, there are so many
00:51:39 --> 00:51:42
people calling themselves sheikhs and talib al-'alim and
00:51:42 --> 00:51:44
student of knowledge and dahi, etcetera.
00:51:44 --> 00:51:46
People are in a state of confusion.
00:51:46 --> 00:51:48
So they say, you know,
00:51:48 --> 00:51:50
we're how we should know? We are how
00:51:50 --> 00:51:53
how are the average Muslims to to know
00:51:53 --> 00:51:54
who
00:51:54 --> 00:51:56
who is the real who is genuine and
00:51:56 --> 00:51:57
who is not? Only Allah knows the secrets
00:51:57 --> 00:51:58
of the heart.
00:51:58 --> 00:52:01
And indeed, this is quite true. We cannot
00:52:01 --> 00:52:01
judge
00:52:02 --> 00:52:03
what's in the hearts of people,
00:52:04 --> 00:52:06
but there are guidances, there are signs and
00:52:06 --> 00:52:08
corollaries that you should use to make informed
00:52:08 --> 00:52:09
choices.
00:52:09 --> 00:52:10
When it comes to the health of our
00:52:10 --> 00:52:12
bodies, the health of our physical self,
00:52:13 --> 00:52:14
we do not take risks.
00:52:15 --> 00:52:17
For instance, we do not readily take medical
00:52:17 --> 00:52:18
prescriptions from Google,
00:52:19 --> 00:52:21
or from someone random, some random person on
00:52:21 --> 00:52:23
the Internet calling himself a doctor.
00:52:24 --> 00:52:25
However,
00:52:25 --> 00:52:27
Flash or professional his website might seem,
00:52:28 --> 00:52:29
we don't.
00:52:30 --> 00:52:32
But when it comes to our spiritual self,
00:52:32 --> 00:52:34
we're often willing to allow anyone with a
00:52:34 --> 00:52:36
bit of in Internet charisma
00:52:37 --> 00:52:37
to,
00:52:38 --> 00:52:40
you know, do the equivalent of brain surgery
00:52:40 --> 00:52:42
in our hearts and our souls.
00:52:43 --> 00:52:45
This is dangerous and without with and with
00:52:45 --> 00:52:46
potential tragic consequences.
00:52:48 --> 00:52:50
And it is a phenomena that is on
00:52:50 --> 00:52:52
the increase, and it is this one of
00:52:52 --> 00:52:53
the signs of the day of judgment.
00:52:54 --> 00:52:56
It is subject number 4. What was subject
00:52:56 --> 00:52:58
number 4 in the curriculum of Islam? You
00:52:58 --> 00:53:01
remember the hadith Jibril, what I said? Subject
00:53:01 --> 00:53:02
number 4 was a was
00:53:03 --> 00:53:04
almu fitani zaman.
00:53:05 --> 00:53:07
The knowledge of the fitna of your zaman.
00:53:07 --> 00:53:10
That is subject number 4. You know, Rus'allah
00:53:10 --> 00:53:12
said towards the end of his life, this
00:53:12 --> 00:53:15
had this the the Jibril came. His whole
00:53:15 --> 00:53:16
you know you know, if I'm giving a
00:53:16 --> 00:53:18
speech and I ask you at the end
00:53:18 --> 00:53:20
of it, what what did I say,
00:53:20 --> 00:53:22
it it will become hard to remember everything
00:53:22 --> 00:53:23
I say. But if at the end of
00:53:23 --> 00:53:25
it, I summarize it with 4 points, then
00:53:25 --> 00:53:27
it becomes easy for you to remember what
00:53:27 --> 00:53:29
I said. And so something similar, like, happened
00:53:29 --> 00:53:31
at the time of the prophet. Towards the
00:53:31 --> 00:53:34
end of his prophethood, Jibril, alaihis salam, came
00:53:34 --> 00:53:36
and he spoke he spoke asked him these
00:53:36 --> 00:53:38
4 questions. And in these 4 under these
00:53:38 --> 00:53:40
4 questions, you have a summary of the
00:53:40 --> 00:53:42
mission of what what Rasool Allah is teaching
00:53:42 --> 00:53:44
you. So subject number 4
00:53:45 --> 00:53:47
was Al Mu fit and Izaman to know
00:53:47 --> 00:53:49
what what fitna, what is there. And one
00:53:49 --> 00:53:51
of the signs at the end times that
00:53:51 --> 00:53:54
that you will find is that fake scholarship
00:53:54 --> 00:53:55
and people who are,
00:53:56 --> 00:53:57
who
00:53:57 --> 00:53:59
will misguide because of bad intention.
00:54:08 --> 00:54:09
And that Allah will not take up the
00:54:09 --> 00:54:11
knowledge from this world in one sap, you
00:54:11 --> 00:54:14
know, in one stroke. But it but slowly
00:54:14 --> 00:54:17
as all as all of my die, then
00:54:17 --> 00:54:18
knowledge will become,
00:54:19 --> 00:54:21
sparse, become less and less. And then
00:54:22 --> 00:54:22
then
00:54:23 --> 00:54:25
people will take and
00:54:26 --> 00:54:26
ignorant
00:54:27 --> 00:54:29
heads will be taken, and they will do
00:54:29 --> 00:54:31
fatwa. They will give and they will mislead
00:54:31 --> 00:54:31
people.
00:54:33 --> 00:54:35
So before that, this knowledge will be carried
00:54:35 --> 00:54:36
by Urdull.
00:54:37 --> 00:54:39
This is what Rasulullah, sallallahu alaihi wa sallam
00:54:39 --> 00:54:41
said. The people who are described as Urdull.
00:54:53 --> 00:54:53
That this
00:54:54 --> 00:54:56
knowledge in every successive generation or,
00:54:57 --> 00:54:57
or in
00:54:58 --> 00:55:00
in every century, in every you will find
00:55:00 --> 00:55:02
reliable authorities, or Adul,
00:55:02 --> 00:55:04
who will preserve this knowledge,
00:55:05 --> 00:55:07
rejecting the changes by extremists and the frauds
00:55:07 --> 00:55:10
of those who make false claims for themselves,
00:55:10 --> 00:55:12
and the interpretations of the ignorant.
00:55:12 --> 00:55:14
Now the word Udul literally means people of
00:55:14 --> 00:55:17
justice. The people who are in other words,
00:55:17 --> 00:55:18
people who do
00:55:18 --> 00:55:21
in the sense of doing justice of the
00:55:21 --> 00:55:22
knowledge they possess.
00:55:22 --> 00:55:24
How do you do that justice? It's by
00:55:24 --> 00:55:27
putting putting it in practice and gaining
00:55:28 --> 00:55:29
the,
00:55:30 --> 00:55:30
and not
00:55:31 --> 00:55:33
for gaining popularity and wealth. You know, Imam
00:55:33 --> 00:55:36
Ghazali in his Mustaswah, which is his legal
00:55:36 --> 00:55:38
treatise on the jurisprudence,
00:55:38 --> 00:55:41
he he he he gives a definite. He
00:55:41 --> 00:55:43
explains what Badul means. And he says,
00:55:48 --> 00:55:49
that or Adalat or Adalat or Adalat, the
00:55:49 --> 00:55:51
type of person you want to follow,
00:55:52 --> 00:55:53
who you want to take your Deen from,
00:55:53 --> 00:55:55
the person who you would recognize
00:55:55 --> 00:55:56
as Adal, as,
00:55:57 --> 00:55:58
with Adalah.
00:55:58 --> 00:55:59
It denotes,
00:56:00 --> 00:56:01
the it's the with
00:56:02 --> 00:56:02
Deen.
00:56:04 --> 00:56:06
It denotes consistency in character and religion.
00:56:15 --> 00:56:18
That that is embodied in it in its
00:56:18 --> 00:56:18
carrier
00:56:19 --> 00:56:21
through a state that keeps him firm on
00:56:21 --> 00:56:22
Taqwa
00:56:22 --> 00:56:23
and Moroa,
00:56:24 --> 00:56:25
noble conduct.
00:56:28 --> 00:56:30
So that people will gain
00:56:31 --> 00:56:31
their,
00:56:32 --> 00:56:34
confidence in him. So such that confidence is
00:56:34 --> 00:56:36
earned through his honesty. And
00:56:37 --> 00:56:38
and then
00:56:43 --> 00:56:45
That a person that there's no confidence in
00:56:45 --> 00:56:46
the words of the one who does not
00:56:46 --> 00:56:49
fear Allah or abstain from lying.
00:56:53 --> 00:56:54
And then there's no
00:56:56 --> 00:56:57
question that
00:56:57 --> 00:56:59
that person has to avoid sin. That has
00:56:59 --> 00:57:00
to be
00:57:00 --> 00:57:01
has to be,
00:57:02 --> 00:57:03
clear from sin.
00:57:04 --> 00:57:05
And that is not sufficient also.
00:57:07 --> 00:57:09
Not just avoiding the grave sin, but the
00:57:09 --> 00:57:12
but the small sins. Little things like, you
00:57:12 --> 00:57:14
you know, like sadaqah,
00:57:14 --> 00:57:15
stealing and,
00:57:16 --> 00:57:18
tricking people or
00:57:27 --> 00:57:27
And it
00:57:28 --> 00:57:30
you're running out of time. He he talks
00:57:30 --> 00:57:32
about he he he said that anything that
00:57:32 --> 00:57:35
indicates to the shallowness of his deed, even
00:57:35 --> 00:57:38
if that means just eating in even some,
00:57:39 --> 00:57:41
allowable actions even, but the ones that are
00:57:41 --> 00:57:43
against good, against,
00:57:44 --> 00:57:47
respectable character character, you know. So something that
00:57:47 --> 00:57:49
that is that is against your,
00:57:50 --> 00:57:52
a, the character of a noble person, like
00:57:52 --> 00:57:53
eating in the middle of the street, eating
00:57:53 --> 00:57:56
in the street, or urinating in the street,
00:57:56 --> 00:57:56
all of these
00:57:57 --> 00:57:59
urinating in the corner of the road. These
00:57:59 --> 00:58:01
kinds of things are are are I said,
00:58:02 --> 00:58:04
You know, the clowning around and laughing and
00:58:04 --> 00:58:05
shouting.
00:58:05 --> 00:58:07
You know, doing a
00:58:07 --> 00:58:09
laughing like Shatan. Shatan loves you to laugh.
00:58:09 --> 00:58:11
That those kinds of things are also
00:58:12 --> 00:58:12
indications
00:58:13 --> 00:58:15
to this person of a person's
00:58:16 --> 00:58:19
a person's shallowness of his deen. What you
00:58:19 --> 00:58:20
want people of depth,
00:58:21 --> 00:58:23
so it has to and and then there
00:58:23 --> 00:58:24
are other,
00:58:26 --> 00:58:29
characteristics. Insha'Allah, we'll talk more about this next
00:58:29 --> 00:58:29
week, but,
00:58:30 --> 00:58:31
one of the things that it that I
00:58:31 --> 00:58:34
wanted to end with is about that,
00:58:35 --> 00:58:38
what else, this is Aladdin Abul Hassan and,
00:58:39 --> 00:58:40
Al Mardawi. He says that,
00:58:41 --> 00:58:42
it is, Al Adlu,
00:58:46 --> 00:58:48
That the person where there's no no doubt
00:58:48 --> 00:58:50
attached to him. That he's he's a clean
00:58:50 --> 00:58:51
he has a clean slate
00:58:52 --> 00:58:54
in in society. That has that's the kind
00:58:54 --> 00:58:56
of person. Person you should know. Person you
00:58:56 --> 00:58:58
person that you know and you you know
00:58:58 --> 00:58:59
in person.
00:59:00 --> 00:59:02
The person to know and know in person.
00:59:02 --> 00:59:02
That's
00:59:04 --> 00:59:06
Okay. So in summary, before you decide on
00:59:06 --> 00:59:08
following someone and taking knowledge from of Islam
00:59:08 --> 00:59:10
from them, make sure you know all of
00:59:10 --> 00:59:12
these things about them. You should know about
00:59:12 --> 00:59:14
their taqwa. You should know about their muruah,
00:59:14 --> 00:59:17
their noble conduct, their honesty, their abstaining
00:59:17 --> 00:59:20
from lying, from their lowly conduct, from bad
00:59:20 --> 00:59:23
manners, from bad company. Yes, even their company.
00:59:23 --> 00:59:25
And from rude behavior, from cheating, from the
00:59:25 --> 00:59:27
pursuing of fame and wealth.
00:59:27 --> 00:59:30
Mere charisma and Internet Internet popularity
00:59:31 --> 00:59:31
is not sufficient.
00:59:32 --> 00:59:33
You need to know the person in person,
00:59:33 --> 00:59:36
or at least know people who know them
00:59:36 --> 00:59:36
thoroughly.
00:59:37 --> 00:59:40
Okay. I'll leave you with a strange but
00:59:40 --> 00:59:41
slightly funny story,
00:59:42 --> 00:59:44
about the same topic. You know? So there's,
00:59:45 --> 00:59:46
there's a great scholar,
00:59:47 --> 00:59:49
known as Sofia ibn Nureyayna.
00:59:50 --> 00:59:50
And he had
00:59:51 --> 00:59:52
a Arabi, a Bedouin
00:59:53 --> 00:59:56
student who traveled to him and stayed with
00:59:56 --> 00:59:58
him a long time, you know, and started,
00:59:59 --> 01:00:00
listening to hadiths.
01:00:00 --> 01:00:02
So then one day, he sought permission to
01:00:02 --> 01:00:04
return to the bed to to his place
01:00:04 --> 01:00:06
to to go go back to
01:00:06 --> 01:00:07
the
01:00:08 --> 01:00:08
Bedouin,
01:00:09 --> 01:00:09
tribe.
01:00:10 --> 01:00:11
So he said to him,
01:00:14 --> 01:00:15
you know, to tell us what you learned.
01:00:15 --> 01:00:17
You know? What what do you know about
01:00:17 --> 01:00:20
this, what you've gained from us? Because he
01:00:20 --> 01:00:22
was there a long time listening to Hadith.
01:00:23 --> 01:00:24
So the Arab says,
01:00:26 --> 01:00:28
I I only there are 3 Hadith that
01:00:28 --> 01:00:30
stuck in my mind. And so
01:00:30 --> 01:00:32
so he said to him,
01:00:32 --> 01:00:34
so what's the first one? He said,
01:00:42 --> 01:00:44
Hadith That the Hadith of Aisha saying that
01:00:44 --> 01:00:45
Rasoolullah
01:00:45 --> 01:00:48
used to like halwa, used to like sweet
01:00:48 --> 01:00:48
and,
01:00:49 --> 01:00:50
and honey.
01:00:50 --> 01:00:52
So he said, is that that's the hadith
01:00:52 --> 01:00:53
that stuck in your mind? He said, yes.
01:00:53 --> 01:00:55
That one. He said, okay. What's the second
01:00:55 --> 01:00:56
one?
01:00:56 --> 01:00:58
He said, the second hadith is the hadith
01:00:58 --> 01:01:00
says that says that
01:01:05 --> 01:01:07
He said that if the Hadith that says
01:01:07 --> 01:01:07
that if
01:01:08 --> 01:01:09
dinner arrives
01:01:10 --> 01:01:12
and at the time of Isha, then start
01:01:12 --> 01:01:13
with the dinner.
01:01:14 --> 01:01:15
So
01:01:15 --> 01:01:17
that's that's the Hadith you're doing.
01:01:18 --> 01:01:20
So I said, what's the third one?
01:01:20 --> 01:01:21
Said the third one
01:01:25 --> 01:01:26
is that
01:01:27 --> 01:01:29
there's that it's it it it is not
01:01:29 --> 01:01:30
of righteousness
01:01:30 --> 01:01:31
to fast while traveling.
01:01:34 --> 01:01:36
So so these are the 3 hadith. Now
01:01:36 --> 01:01:37
what do you what do you get? What
01:01:37 --> 01:01:39
kind of student is this? This is a
01:01:39 --> 01:01:41
person who is only interested in his button,
01:01:41 --> 01:01:42
in his in his stomach.
01:01:43 --> 01:01:45
So this is not the kind of student
01:01:45 --> 01:01:46
you want. This is not, you know,
01:01:47 --> 01:01:49
this is not the kind of so from
01:01:49 --> 01:01:51
this, you know what kind of things that
01:01:51 --> 01:01:52
is sticking in your student's mind. What the
01:01:53 --> 01:01:54
what what are they asking for?
01:01:55 --> 01:01:56
Right? So
01:01:57 --> 01:01:57
yeah. Now
01:01:58 --> 01:01:58
homework.
01:01:59 --> 01:02:00
This is another important verse I want you
01:02:00 --> 01:02:02
to memorize. This is,
01:02:03 --> 01:02:04
Surat Mujjadala,
01:02:05 --> 01:02:06
which is the 58th Surah
01:02:07 --> 01:02:08
verse 7, please.
01:02:39 --> 01:02:39
That
01:02:39 --> 01:02:41
there is no private conversation.
01:02:41 --> 01:02:43
3, but he but that he is the
01:02:43 --> 01:02:44
4th of them.
01:02:45 --> 01:02:46
Nor are they
01:02:47 --> 01:02:49
are there 5, but he is the 6th
01:02:49 --> 01:02:52
of them. No less than that. No more,
01:02:52 --> 01:02:55
except that he is with them wherever they
01:02:55 --> 01:02:55
are.
01:02:56 --> 01:02:57
Then he will inform them
01:02:58 --> 01:02:59
of what they did on the day of
01:02:59 --> 01:03:00
resurrection.
01:03:00 --> 01:03:01
Indeed, Allah
01:03:01 --> 01:03:03
is of all things knowing.
01:03:05 --> 01:03:07
Memorize this ayah. Read it in salah.
01:03:08 --> 01:03:09
This is part of
01:03:09 --> 01:03:12
recognition for knowing that Allah knows what you're
01:03:12 --> 01:03:13
doing, what you're saying
01:03:14 --> 01:03:15
you're saying.
01:03:17 --> 01:03:18
Yeah. Okay. Let us pray.
01:03:21 --> 01:03:24
This this this dua that I read, I
01:03:24 --> 01:03:25
I need to also mention this. This is
01:03:25 --> 01:03:27
it's it's from Hadith, you know.
01:03:34 --> 01:03:35
That
01:03:38 --> 01:03:40
seldom would the prophet sallallahu alaihi wa sallam
01:03:41 --> 01:03:43
stand up from a majlis with his with
01:03:43 --> 01:03:45
his sahaba, except that he would make this
01:03:45 --> 01:03:46
dua for them.
01:04:39 --> 01:04:40
Oh Allah. Forgive
01:04:41 --> 01:04:43
us. Oh Allah. Open our hearts. Oh Allah.
01:04:43 --> 01:04:45
Open our hearts to your mercy and your
01:04:45 --> 01:04:46
guidance.
01:04:46 --> 01:04:49
Oh Allah. Strengthen our iman with yaqeen.
01:04:49 --> 01:04:51
Oh Allah. Strengthen our hearts with yaqeen.
01:04:53 --> 01:04:55
Oh, Allah, fix
01:04:55 --> 01:04:58
the problems in our lives. Oh, Allah, you
01:04:58 --> 01:05:01
are the one who is in control. Oh,
01:05:01 --> 01:05:03
Allah, we rest we rest
01:05:03 --> 01:05:05
our trust in you, and we know that
01:05:05 --> 01:05:06
you
01:05:06 --> 01:05:09
see and hear everything we do. Oh, Allah,
01:05:09 --> 01:05:11
our hearts are outstretched
01:05:11 --> 01:05:12
like beggars do.
01:05:13 --> 01:05:15
Today, asking you to help us to turn
01:05:15 --> 01:05:18
a new page, oh, Allah. Open
01:05:18 --> 01:05:21
open the path for us, oh, Allah, and
01:05:21 --> 01:05:23
keep us on this path. Keep us sincere.
01:05:24 --> 01:05:26
Oh, Allah, grant us sincerity.
01:05:40 --> 01:05:41
Sheikh,
01:05:41 --> 01:05:43
for today's class, I know it's very, very
01:05:43 --> 01:05:44
beneficial,
01:05:44 --> 01:05:47
especially in our age, now where,
01:05:48 --> 01:05:50
in you've got access to social media and
01:05:50 --> 01:05:52
those people proclaiming to be scholars and and
01:05:52 --> 01:05:54
things like that. We have to be careful
01:05:54 --> 01:05:54
from
01:05:56 --> 01:05:57
who we take from and the knowledge that
01:05:57 --> 01:05:58
they're,
01:05:58 --> 01:06:02
supposedly giving out. So very important topic today.
01:06:03 --> 01:06:05
You know, we we learn from it, and
01:06:05 --> 01:06:06
accept
01:06:06 --> 01:06:07
from you, chef, and accept it from all
01:06:07 --> 01:06:08
of us,
01:06:09 --> 01:06:10
same time next week.
