at different levels some people have their
intellectual awakening at at the age of 25.
so so we don't know because it's it's just we're allah has made us all
different so some people will show great brilliance early on and other people it's very slow development and then the
other thing we know in it with with no neuroplasticity that the brain
actually gets more intelligent so for instance
it will increase intelligence by learning arabic and the more the more you learn
the more intelligent you will become and so this idea that people are fixed
in in in intelligence is is a idea that has been refuted by modern cognitive
science hello
and he can open up it's like the man that you know and i i saw this uh extraordinary news about a man who was a
bricklayer and he got hit by a brick and he became a mathematical genius that's a true story and he wasn't smart
he was like dumb but he got hit on the head with a brick and it opened something in
his he was able to do really complex math it's all there it's all in us like the
capacity is our capacity is unbelievable human being
language the fact that we're communicating right now the type of syntax that we're using just to
communicate is so complicated it's so difficult that computers cannot mimic it
and and and these are super computers that have immense um
uh capacity for for this kind of logo rhythmic uh type of um
programming and yet they cannot imitate like they the biggest uh difficult that they have in a ai is particles and
prepositions what are called in arabic which are the most difficult thing in arabic to learn
because it's so nuanced language is very nuanced and then idioms what are idioms where do
they come from well you know idioms are so bizarre sometimes
sure like if i ask you how do you do
like what does that mean how do you do we just do what we want
yet it's a way of interesting so if you say how about if you say in
arabic it makes more sense don't you think so like how would you say it in arabic
no how do you do is how do you do that's that's an old-fashioned way of introducing yourself how do you do
my brother always says that's from alien from uh bernard shaw's it's a victorian
english exactly for clarifying that because our faces showed that we didn't know what it was but you clarified it for us
but my brother always says to me when you were younger i dropped you on your head so maybe that's where my father came from or yeah no but the fat is real
and so listen there are people that have like uh although
is one of the smartest people in our tradition and and they thought he was not intelligent
that what you're saying is people who limit themselves have greater potentials
and the aspiration of learning should never end never confine oneself like oh
i'm a mother i'm a father i'm someone older i can't i can't do it i can't memorize the quran so that doesn't mean
i can't learn to see i mean it's possible that you can have this fatah even in an older age um i think we have
musli does not join friday night uh he's our elder brother my older brother younger
brother but because you're on he wanted to come say salam he wanted to join as well
it was telling me that he's a fan of your dad's poetry and i didn't even know your dad did poetry if comes up
no my dad didn't do a lot of poetry but my dad wrote a book on aru in english he
and it's very funny because he did it in a traditional more of a arabic style
he did a shot of a didactic uh poem that was written in elizabethan
english on on what they call the royal rhyme which is the the one
that shakespeare uses most so did you inherit did you inherit that skill from your dad too is that is that poetry yeah
my dad taught me a lot about poetry there's that one lecture of yours that i
mean when i went to when i when i first went to memorize quran i was nine years old and my teacher
my teacher told uh so my older brother is right on top of me and he went and he was kind of forced to go to the school
so his face was all grumpy and you know he had the fat later in his life and so my
my teacher looks at me my older brother and he tells me to read so i'm all excited i read my older brother he says
read and he doesn't want to read so my teacher looks at both of us and he says this younger brother of yours is going
to become halfway before you i live before you mufti before you get married before you and have a kid before you so
he just had this prophecy like instantly right and um and i did become halfway with him but he
you know he told me when we were getting married he said come on man take it easy on me so he got i got married one week
after him otherwise everything else is in place so he told me he asked me how old was i i was nine years old he says okay i want
you to become halfway while you're nine and he had this tactic he will make he would make me memorize long persian
couplets like rumi and sadi and you give a speech once long time ago about what is in poetry and um i'm not
sure if you remember that speech i do remember yeah i was in santa clara i i think i was wearing a mauritanian i
never watched the video actually because i think i heard the audio and you know as you were talking about education there's like in from that speech there
was like that one thing you said a poem of shakespeare that i memorized from that speech and then you mentioned something about your father your father
said that the best poem is a poem i'm reading right like about shakespeare he said that yeah the
best poem is a poem i'm reading right now and in that speech you mentioned something that about education you said
something about like passion you're like you know very few people are afforded the extraordinary delight
of having a great teacher like most of us have to suffer the mediocrity of
i think it's a passion less passion less people teaching words that emanated from the
hearts of deeply passionate people can you explain that well i if you look
all one of the gifts of scholars
says that knowledge is is something that
we inherently want to share with others and this is why a child when
when when they discover something new they often run in in an extraordinary ecstatic state of excitement and they oh
come look at what i found and they want you to see this thing that excitement of
discovery which in arabic was which means to to discover to find
is also means to be ecstatic and so there's a type of ecstasy that occurs i mean there's a famous
uh story about archimedes who discovered displacement like why boats don't sink
um and apparently he was in the bathtub when when he discovered it
um because there was something in the and he saw the water being displaced and
and he had that it's he started shouting eureka meaning i discovered i found it but you
know because he he obviously was working on the problem and apparently he got up naked and just
ran down the street shouting eureka that's the greek story of it
hopefully one would not uh do that but that state which is called a shapha
in traditionally is something that the proposal is talked about finding gods and and he said that
allah loves the man of toba and then he used the analogy of a man
who loses his camel and despairs and thinks he's going to die and then he
finds it and then from his ecstasy in finding his his camel he shouts
you know he he made a mistake from his ecstasy and so
what knowledge is about discovery it's about finding new things it's about learning
new things it's about having insights about things and when that happens it's it's quite
extraordinary because uh you know you can be thinking about something for a very long time
and then i mean i'll give you an example in poetry because poetry is very interesting so uh
what probably the most famous poem in america is uh two two rows diverse in
the yellow wood and sorry i could not be one being one travel two
two rose divers in the yellow wood and sorry i could not travel both and be one traveler along i stood to the end of the
poem um i actually i read a book on that poem
wow and uh and i was so disappointed with the person's interpretation of it
and i've thought a lot about that poem um and so one day i was
literally walking out in the woods and i was thinking about that poem and then i realized what that poem was
about i really had a just that awakening moment of realization it was quite
extraordinary because i realized that the uh the key to that poem
is is in the last stanza where he says that uh
he says that uh two rows diverged in a wood and i
i took the one that's traveled by and he repeats i twice and and and what i realized was the book
is about free will that this is the gift that god's given
us that we actually can choose the two paths like
you know we can but you have to be conscious to make that choice you have to know
that it's it's it's you that you are a moral agent
and that you have to act and and uh and most people don't do that
they're in the default setting of just going through life without being conscious of the choices they make
and and so that anyway that was my uh
and there are other interpretations that are possible for that poem but for me that was a very uh powerful moment of realizing that
another example of that i was walking with my son once
and uh and i said isn't it funny how once you start walking you don't really
think about it you just one foot follows the other and and and so we were just thinking about
walking and then i thought you know it's it's very interesting the will you know will power
and that walking is is very much related to there's a willfulness in walking and then i thought about like a child
when they walk it's like the first willful thing they really do
and they work at it so hard and they do it before they can learn to speak yep
and so we're we're a walking creature you know
you know allah used meshi you know
you know that meshia is a very important uh aspect of our being
and and and so i started thinking about the erada the whole idea of will and
walking that that's the first willful thing that we do and then so i you know
i went back and i looked up uh i was looking up uh
will i wanted i was thinking about will you know erada well the root word is
right which is road right so so the word road is from arabic probably because in
arabic the is the one that goes out walking in
search so he goes out looking for water
and so so and the prophet saws
in other words the sharia is the road to water so they come to me for the water
of life fonz vitae you know the water of life and and and then
does not lie to his people where water is because it's a matter of life or death and and and
is a matter of life or death so i said he is the dalio because he went
and he found the water of life god revealed to him the water but he was
a seeker you know he was a seeker the prophet was
a seeker he was going to the cave of hera and that's why will willfulness is
so important and the pat we call the path you know the spiritual path the inward
tarbia the inward education and our tradition was traditionally called tariqah so you had the sharia which was
the outward journey and you had the which was the inward journey and of course it becomes very corrupt and
decadent and you have all the problems that go with um in the same way that the outward becomes corrupt and decadent the
inward also has all those problems but it doesn't that but that path is there and the prophet saws
[Music]
until the end of time so that path is always available it's the irada and that's why the mureed becomes the murad
the one seeking becomes the one sought so and that's part of the problem with
modern sufism is that the murid is no longer murid allah it's murid
wow and and that's why there's a whole corrupt
relationship between disciples and their teachers that's that's very unhealthy
because a true teacher is is is a true teacher as a guide
they don't want you to to to become them if they're a true teacher they don't
want you to become like them they don't want you to to imitate them they don't
and it's very often students want to do that they want to dress like their sheikh they want to but these are
temptations that have to be resisted wow because you cannot lose yourself
it's very important that one of the most beautiful things about the prophet's companions
is they're all unique individuals they're not cookie cutter people
they're completely unique amazing fully developed human beings abu bakr is not the omaha omar is not abu
dharr khadija they're really amazingly unique people
despite the fact they were all imitating the same man but that's his vastness because he
said he cr he contains multitudes when he made hajj he made he made hajj rad he
made hajjir karan he made hajjit to mutter in the same hajj
swala you know in that lecture that you gave you mentioned this uh poem of
shakespeare can you can you can you i mean it's just my curiosity i'm coming here as a student right now um you
mentioned it's it's like um you can correct me if i'm wrong the expense of spirit innovation waste of
shame is lost in action actually interaction lust is perjured murderous bloody full of blame blame lavage
extreme
hunted and no sooner had past reason hated as a swallowed bait on purpose
laid to make the taker mad
and quest to have extreme a bliss in proof and proved a very well
before a joy proposed behind a dream in the last two lines all this well
knows yet none knows what yeah leads to this hell yeah institution
needs men to this hell can you you mentioned a hadith can you mention that it was a beautiful you said this before
before you guys mentioned the hadith i i think we need to shut off this poem a little
bit he's talking about the state of lust
[Music] and even when he begins at the expense of spirit so spirit is
you know shakespeare loved puns so there's a double entendre because spirit means
but it also meant semen you know because they believe that they believed in this idea of the homunculus
you know that the the there was a the the little human was contained in the semen
so the expense of spirits uh is is wasting your semen in lust
so it's the you know the idea is that a human being in a state of lust is
they've lost their minds wow and and and then they'll they'll do
crazy things in that state i mean the date rape is a major problem in american
universities and date rape is usually occurs when
the couple gets into what they call heavy petting you know where where at and and so
men once they're in that state they're no longer in a kind of rational mode
they're in more of a imam shafi famously said that all of
knowledge is lost between the two thighs of of uh of a woman
you know what he meant you know in fact in arabic i mean uh the the in arabic
which is one of the words for a woman's private parts means the place of stupidity like the hubba
you know somebody stupid and so the idea of people that are in a lustful state
they've lost their intelligence and they're not thinking rationally and that's why
islam guards and protects because lust is important as as a human
uh phenomenon allah subhanahu wa ta'ala intended that we procreate and you can't
do that without desire but that desire has to be um elevated and it's elevated through uh
through marriage through intimacy uh that involves care and concern for the two
partners that it's not simply um onanistic
it's not simply pleasure for pleasure's sake that there's a mutuality in the relationship and so you know i think
what he's saying there is really that this is a way men go astray and then
you know it's it before it's like this amazing thing and afterwards it's just a dream all you
have is a memory of something that it's like all pleasure it's completely
ephemeral and just like i mean you can eat uh you can it's amazing how people can
consume food purely for pleasure and then they have indigestion for hours afterwards so they
suffer because of this
pleasure and lust is like that because one of the things about mousia is mauzya is always
followed by remorse and obedience is always followed by joy
so before a joy proposed you know it's something oh i'm going to get some pleasure out of this it's going to be
joyful but afterwards it's you know no sooner it had it's despise
it straight you're like you ha and then it's oh what what was the person thinking
so he's really talking about that state of marcia you know that that
which was has always been a problem in western culture partly because of the mixing of men and
women in ways that islamic civilization did not encourage for that reason
because they they did not want a breakdown of that relationship and there's a very important book by unwin
who was a um a professor at cambridge he wasn't a a religious person he was an
anthropologist he wrote it in 1934 it's called sex and culture and what he shows
in that book is that when when sexual um licentiousness is released into a
culture it'll be that it'll destroy it within three generations
cultures all sexualized it's completely sexualized and that's why they're not producing any high culture there's no
high art because he shows how you it's the sublimation of those appetites
that allow for high culture to be produced once you once you uh once you fall into
licentiousness both gluttony and lust you lose all of the the higher um
desires for for uh great poetry i mean who who are the great poets today
rappers who are the great novelists seriously who are the great novelists because i mean i
if you read the great novelists of russia where are the dostoyevsky's where
are the tolstoys where are the turgenevs you know where are the roomies where are
the sadies where are the hafiz i mean we had so many of those type
people where are they now so so once this culture falls into
appetites there's not much left
that's why the prophet says exactly and and that's that is
that's it i mean those are two they're so important in in uh
and then you know i mean plato thought the circle was like the perfect
form and so the head is like a circle that god put on on the body
and the and and and so the heart is like the the will the reason is here
the will is here and then the appetite is the stomach and the genitals so he put reason on top and then he put you
know the the will to be guided by reason and then the appetite to be guided by uh reason and
will wow so so you know once once you invert that
and put the stomach and the genitals that's why imam wrote that beautiful book in the yeah
breaking the two desires because if you can control food and if you can control the genitals all the other desires are
easy to uh to control because those are primal urges
and thus we have this we have the fasting concept and oh so many things of taqwa
in our in our culture in our tradition also i mean now pornography is wreaking
havoc on young people and and young men in particular but apparently a third now
the viewers of these things are women and i know it's a crisis in the muslim
community yeah because i've read the stats on it i don't want to take it off the topic of
poetry but i really wanted to ask while you were speaking about the rational aspect and the ted to be an
aspect of acceptance and obedience um i i feel like this is a befitting question to someone like yourself that when it
comes to us as muslims there's always times where we're hoping to accept something but
sometimes it just doesn't make sense and you've spoken quite a bit about this in different lectures and even the oxford
union speech someone asked you a question that was similar to this and you give them a powerful response you can find it online
but where does it happen so that a person just accepts is that is that the will of accepting or is that where does that
come from or is it are you talking about accepting things that maybe you don't understand in our in our religion
correct well i mean it's called submission
you know i mean the uh you know they talk about the great resignation out there
we have to have the great resignation internally um
there's things i think there's going to be things in in islam and and in any tradition
there's going to be things that will trouble you in reading the books you're going to
come across things that trouble you some of those things are contextualized
so some of the rule rules about the ima in the books of fich that you've probably
come across um i found them very troubling uh
but it's it's important to remember that the fukaha are lawyers i mean i think
people forget that the fukaha are lawyers wow yeah
and not all of the fukaha were deeply spiritual people
they had great fukuha that were really they were they were lawyers so they find loopholes
and they find things i mean i found for instance abortion because i i wrote a paper on abortion
and i want to expand it because abortion to me is a very important issue because it it gets at the crux of the
modern world this this idea that
people can simply choose to um to eliminate something that god
has has uh initiated and you're living and you live in california so you have the far liberals
that are yeah yeah no and abortion is really a very never in the history of islam has
abortion been permitted anywhere in the muslim world uh and people say oh well
imam aramli from the shattering school he permitted it well why then do the safety
countries outlaw it why is it outlawed in malaysia because
every f every method has shad fatwas there's no medhab that doesn't have
and and that's why traditionally you have to follow the meshur of the meth what was the dominant opinion you can't
just pick and choose islam is not to pick and if if i
cherry-picked my religion i could pretty much do whatever i wanted you could
drink marijuana drink marijuana you know pretty much
fornicate pretty much anything you wanted because you'll find opinions for everything
but but what is the normative tradition and that and that's why it's very important for people to understand that
so imam ramli when i looked in in that section it was about ima he was talking
about imam somebody asked him about aborting a a a concubine's child
so that was the issue it wasn't about free women it was about ima and that's i found that consistent in
the in the opinions that it was permitted and and i couldn't you know this idea and
most of them even the one the few handful of people that did permit uh interrupting pregnancy
it was before 40 days because there's a hilar as you all know it's it's a weak
opinion but science substantiates the weaker opinion today and that's what i wrote in
my article on abortion uh that the rule comes in at around 40 days not at 120 days and i think there's
a much stronger argument to that even sorry a weak opinion but if you when you say uh
and the scholars who have taken another multiple different sonnets that means all that equal to 40 days not four
months exactly yeah that's the other opinion and that what that that opinion
has been substantiated by modern embryology yeah and it wouldn't make sense four
months would not make sense also brain activity starts at about 40 days which
that to me is that consciousness is at the beginning of consciousness entering into the into the the fetus and we know
that from inception life starts at inception that's
biological life it's also a unique genetically unique individual it's not
the mother it's a genetically unique individual and and allah said
weren't you another like we he's saying you were another
he doesn't say you know
that concept today in secular world in the modern world it that that that's
name the submission that where you started off with it's so uh colluded it's so
it's it's so compromised and that's where you know sometimes people like you
can answer some of these speculations at a higher level well people want to
today modern people want to reformulate everything in their own
image so they want to look anachronistically at the past so they're judging slaveholders
for something that was completely acceptable 200 years ago
i mean that just people did not see anything wrong with slavery very few people did
right so but the other concept even with the quran this is so much you can't impose
your sensibilities on previous peoples you know so so it's very important that
it i mean i would argue that i think islam one of the goals of islam was to
to eliminate slavery and i think the muslims unfortunately didn't take it seriously enough
um and slave traders were odious in in islamic history they they were not they
were not liked even in america slave traders were considered the lowest of the low like they were really
considered horrible human beings um so the slave trader was always odious
in every even in the roman if you read the roman histories slave traders were
always seen as very low people but slavery was was very much part of
the pre-modern world islam i like many things islam is a is a
tradition of tadric it tries to eliminate things
um slowly but i actually think one of the the wisdoms behind slavery was that
it would reduce war casualties 100 because when people are fighting and
they know that you know that they can gain uh booty from from uh
from war captives they'll i think more likely to try to capture them than
to still honor them i'm so sorry you had a question go ahead well i was saying that you know the question that
most people have asked and i you know i'm like growing up i read and and heard
audio audio lectures of shaykh don't you think that one concept that is not being taught
enough which is the foundation of submission is the fact that islam is rooted in love right it's in
rooted in love for the prophet sallam it's rooted in love for quran and naturally when you love somebody like if
someone we love shaykh hamzah that's why whatever he says you know it's like that the cro
it's like that you know that nowadays that shall come to you you use that word in that sheikh and like anything that
sheikh says it becomes like a beautiful thing even though like 10 000 people are saying the same thing but if you have
love for somebody if you have love for somebody that when that person speaks you it's
easier to digest what the person is saying and you know iqbal you love
he says something he says a poem says
he says the man who famine racks hill fears no death like he's not afraid of poverty or anything he doesn't scare him
if you that person you can't defeat him all you have to the only thing you can do is remove the spirit of muhammad from
his body once you do what then you've conquered him and i think that spirit of muhammad sallam has once it's taken out
from the person's body in the soul then now of course now there's gonna be questions and this yeah
i would have totally agree with you love of the prophet isaiah is the hair of samson
in our religion you know samson his secret was in his hair and once once delilah cut the hair
he lost all his power wow so he would if he if he went if he went for a hunt she was gone
so so so love of the prophet is the hair of samson of our faith but even
after that where you might be what did they say going into battle why muhammad you know
which which really meant word that muhammad was with us
if they did something that was as irrational as leaving their families and just you know leaving everything behind
just killing or killing everything behind you but even that if it was said to us we accept it and uh so in our education
system in america or even in our you know in our systems of you know where we have whatever institution that
we're trying our best to follow on your footsteps where do we add that is it just natural is it embedded
or is it supposed to be well you know love comes from from three
sources love of the prophetic sin one is knowing his seerah knowing about him and
who he was and then also knowing about his beautiful qualities and characteristics
um but then the third and really the most important is knowing what he did for for you mr muhammad
if you can imagine first of all it said you know he's he's going through the
heavens and and seeing all everything's being revealed to him but but he's not
deviating he's not looking he's oh this is interesting oh what's that oh no he's
only thinking about god he's not interested in all of
the utterness and and but then when he had he's there
with god what he couldn't say to god i don't want to go back i want to stay here
you know to go back to the world and and and and suffer the trials
travails and tribulations of dunya wow
when you've reached the pinnacle of reality there's nothing beyond that
you know there's nothing beyond the low tree of the furthest limit how many times
even gabriel couldn't go so he comes back and and you know there's a great
story about the three men in the desert who who uh
they you know they're dying of thirst and then they come there's this the big
walled uh rectangle
in the middle of the desert so the first one climbs up to the top and then he just says
allah and jumps over and then the second one comes climbs up
and he says subhanallah jumps over and then the third one he wants to see
where his two companions have gone so he climbs up and sees this beautiful oasis
with water and date palms it's this incredible garden in the middle it does and just as he's about to jump
he says maybe there's some other wayfarers out there in the desert that need to find this place i should go
look for them and that that is the that's the task of the teacher
that that they they're more concerned once they have found that place
they're more concerned that others find it as well and that's why the prophet said
they come seeking but they go out guides to what they found
and so that's the great gift of just giving back what we found part of what for me you know when i came back to the
united states you know alhamdulillah all i did was share this amazing thing
that i found and and when i came back i found people reading all these modernist
books on islam and i'm like how can you read that stuff when you've got all this
i mean how can you read some 20th century
pseudo-intellectual muslim uh when you've got fakhruddin
and even ajiva and all these amazing people and i just i just wanted to share
what i had discovered in the desert you discovered in the desert of
mauritania in mauritania yeah well i discovered it in in in england and then
and then later in in going to the emirates and meeting the muritanian scholars there
but i just there were so many people like like imam you know like this book was not very
well known you know so this is one of the books that uh
by uh even jose and kelby you know this is this was always was my go-to tafsir
[Music] so a lot of people use this now but you know these are treasures
they're treasures i mean a
said something so amazing when he uh when he said if the kings
knew the pleasure that we were in they would come with their armies to try
is better because there's drums involved in this alcohol evolved
well there's you know one of the problems uh and nietzsche identified this the german
philosopher um one of the problems with human beings is that we have two
we have two ways of being in the world you know people were wondering like because i started this
book club and one of the books that i wanted to read with people was a book by jane austen called sense and sensibility
you're like why do you want to read sins and sensibility and but part of the reason is because
that that book which is an a beautiful book about two ways of being in the
world which which is the way of sensibility of feeling of emotion
uh and and the way of sense of reason and logic so you have these two
wonderful characters marianne and eleanor and and they they're they're in the
world in these in these two ways but what jane austen is showing is that they're both
important ways of being there has to be a balance and one of the beauties of our tradition
we have mecca which is ecstatic it's it's feeling it's it's powerful
emotion and then and then and then we have medina you know the meccan verses are
are extraordinarily uh ecstatic verses about god and about chris and then you
go to medina and there it's it's coming into the city it's how do we behave with one another it's how do we
and and and the bridge between those is the is you know it's going to to jerusalem
and praying with all the the previous dispensations leading them in prayer but
then ascending into this ecstatic journey to the lord
so islam has mecca and medina and and it's this beautiful balance
between these two ways this and that's why in mecca everything go all the men and women are mixed together and that's
all there's no all that that that that that medinan uh
balance is is really displaced in a way that's quite amazing for our religion
so it's all there it's and and so bad everybody's there's there's no
differences here because everybody's immersed in this ocean
of bewilderment in mecca but then you go to medina and
now the prayer lines who got there first you know it's it's all order so that
what what nietzsche called apollonian and dionysian the the the dionysian was this ecstatic
way of being in the world and the apollonian is this um
this this um way of being in the world that's measured and and law based and
controlled so islam beautifully bridges these two
and and and welds them in a way that no other religion has done and this is why if you look at christianity it's a much
more uh dionysian faith and then judaism is a much more
apollonian faith so so the christians they're that the
tendency that they have is to to to become ecstatic and and lose their way
you know so allah calls them you know and and the other way
is is is is that way of of law based whereas in islam we have
this wonderful uh in in some of the the the
the traditions of the poem they talk about you know this idea of inward ecstasy and
outward sobriety and so in our culture today you have
this this dionysian madness where everybody there's no there's no apollonian
uh measurement there's reason is being thrown out and every it's just the rave
party the burning man is the great expression of that madness that's a very unhealthy
sign and and there's a great play by euripides called the back eye which
directly deals with this problem so so islam has this incredible balance
um so the sufis have a tendency to become two dionysian that's that's that's when
they go astray but generally the sufis were extremely sober and and one of the
problems with modern islam is they is they think that the the the this kind of um sufism
of the tombs and all these you know wild ripping the things and screaming and having all that
this the sufis were they were scholars generally and they
and they were the most scrupulous in their adherence to the uh to the sharia they were people that really hated
and that's why very early on they were already saying there's no sufis left i mean uh in imam kosheri is saying this
already wow in the resale so so where are we today i mean i have a
book by ahmed zarooq uh which is akam john ibn obernat uh
sarah posted his famous uh didactic poem on the rules of of uh tasol
and he has the last chapter is the sufis of our day and he just talks about how they're
they're all astray wow [Music] but there's some
there's some scholars they they were there them leaving us
[Music] and then there are some scholars that were scholars of the soul the scholars
of the heart the scholars of knowledge inside they left us
and they they don't do they don't only decorate your library but they fill your hearts
they in their their impression is not just in speech but in body and that's what we're tha