Analytical thinking

Auto-generated transcript:In the name of Allah, the Gracious, the Merciful. All praise belongs to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him, and upon his family and companions, and a lot of peace and blessings be upon him. And then, my brothers and sisters, one of the greatest and most important abilities to develop is the ability for analytical thinking. Now, analytical thinking, the way it's different from normal thinking is that normal thinking is, there's a fogginess and there is a mixture. There's a mixture between thinking and feeling. So emotions get involved in thinking. This is very normal. It's not a question of good and bad. It's not a sin. But it interferes with coming to good and correct decisions. So what happens with most people is that the degree to which you want something to happen, to that degree, your mind cancels out anything that goes against that. And it gives extra importance to things which seem to be favouring that. But that's not reality. That's not reality. In some ways, this is how human beings cope. When you have a, especially a tough thing you're doing, a difficult project or a difficult challenge, then some level of skewed thinking is good or some level of skewed feeling is good, making you feel positive about it. Yes, I can win. You don't know if you can win or not, but you feel you can win. And that helps you. But that's only a bit. . . Long term projects, for example, your career, career choices, marriage. They're long term things. They're not, you know, you don't get married for two weeks. You don't have a career for two weeks. Long term things. These require clarity of thought. And clarity of thought is what we call analytical thinking. So in analytical thinking, the first most important rule is to take the emotions and put them aside. . Now this is easy to say, not easy to do because we are human. And emotions are not sitting in a pocket somewhere. You remove this pocket and put it somewhere. So it requires some psychological skills. But unless you can separate your intellectual thinking from your emotional thinking, you will never come to a decent conclusion. It will always be foggy. . The Seeratul Rasool Allah is one of the greatest places to learn this amazing capability of putting emotions aside and looking at clarity of goals. Right? Take Hudaybiyyah, for example, one of the finest examples of analytical thinking and the ability to keep personal ego needs out of the equation. Now what's happening in Hudaybiyyah? Here is the Rasool who saw in a dream that he is doing Umrah. Now for the Nabi, the dream is Wahi. So he tells the people, we are going and we are going to do Umrah. So fourteen, fifteen hundred people go with him. These are people who believed in him. La ilaha illa Allah Muhammad Rasool Allah. He is not an ordinary leader. They believed in him as the Rasool. And he is telling them, we will do Umrah. But when they go there, what happens? When they reach Hudaybiyyah? No. There is no Umrah. You can't do Umrah this year. Not only can you not do Umrah this year. You can't do it. To make a long story short, they have to sign an agreement which is humiliating, which is one-sided, which is unfair, which is unjust. And even while writing the document, when they are writing the document, they said, this is a Ahad. This is how it was written. You can't start an agreement, but still some give existing things ¿how? Even though they were the Phot vulnerabilities. But still if you continue, we will be born again, start resilience. If we come back again. From when Fool showed up in the government offices. He said that Esto is the matter. Feoul also let war break out completely. But when it does break out and Shia weave, he will be handicapped that is what it will not change until tomorrow Friday. It will not be until tomorrow Friday. of Allah, then where is the dispute? There is no dispute. But we have a dispute and the dispute is because we don't believe you are Rasool. So write Muhammad bin Abdullah. And Ali bin Abi Talib , who is writing, he says, I will not write this because this is my Iman. My Iman is Rasool Allah. So I will not write Muhammad bin Abdul. What does Rasool do? He says, give it to me. The ego need, your own personal, here are people who are denying the most important thing, the most honorable thing. There is nothing, there is no greater honor than being the Rasool of Allah. That is his identity. That is his identity. Who is he? Rasool of Allah. That is his identity. And the identity is being denied. Sorry, we don't accept this. You could have said, go to hell. If you don't accept it, sorry, no agreement. Let's see. We'll fight. You could have said that. Now this is a question of analytical thinking. So of course, from if you look at it from the faith angle of being a Muslim, we say, of course, Allah guided you and so on, all of which is true. But I'm saying look at it from within quotes and non faith angle and objective angle. What is the kind of decision is taking? Will he say he's thinking to himself for the sake of long term benefit, I will take a hit on my identity itself. What is a long term benefit? 10 years of peace, 10 years of success, orbinance? Ten years of cessation of hostilities. We are living in a situation where we are afraid to leave our house because somebody will kill me. We cannot go anywhere, we cannot do anything. Constant war after war after war. We've already had three wars. How many more can we sustain? So what is it offering? It is offering me 10 years of peace. What is the price I have to pay? And the price is a personal price. What is the price I have to pay? The price I have to pay is I have to accept that I will not be called Rasool Allah. Today we have people, may Allah have mercy. I saw a couple of ulama who came. Who was a Muslim. He said, I want to go there. And somebody addresses him and he says, maulana. So he says, excuse me, I am Mufti, I'm not maulana. I said, la halwa la khuwatil abhi. You must call me by my so-called titles. This and this and this. And here is the Rasool of Allah. These are not human titles that people give to each other. Hazrat Fulana Fulana Barulloom and you know this is the greatest Jai in Mumbai. This is Allah Subhanahu Wa Ta'ala. Muhammadur Rasulullah. And those who are with him and who are strong against the Kuffa and who are strong against them. Now that is analytical thinking. Remove yourself from the middle. What are we getting? 10 years of peace. The second thing which he got there, again which we have to analyze this. No matter what you call him, whether you call him Muhammadur Rasulullah or you call him Muhammad Ibn Abdullah. It is the recognition who is signing this treaty is between whom. Between. Between the Quraysh as a group. As the total group and one man. On the other side. This is not the treaty between the Quraysh and the people of Madina. No. This is a treaty between the Quraysh and Muhammad Sallallahu Alaihi Wasallam. So on the one hand, okay, you don't call me Rasulullah. I don't care what you call me, but you are recognizing me as the king within quotes. You recognize me as the one who is the decision maker. This actual recognition of the Rasool may not be as the Rasool, but as the person who has the power. Until then, the Quraysh did not recognize the Rasool. That thing was, no, no, he is one of us. He is among our, you know, he is one of our cousins and he is this and he is that. And his people, his teachings are leading people astray and so on. So he was like. Nothing special. Here, now they recognize him as the head of state. That's huge. That is huge. But how did that happen? Because he is willing to take his ego out of this equation. So analytical thinking consists of removing your ego from the equation. Take the ego out of the equation. Look purely at the pros and cons. What am I giving? What am I getting? If what I am getting is bigger, better, more powerful, more beneficial for me than what I am giving, then this is a good deal. If the opposite, it's not a good deal. This is what we get caught in. If you look at practically all the disputes between different Muslim organizations, if you see the splits that have happened in the old organizations, the splits are all what? Pure ego. Nothing else. There is no strategic advantage in that split. It's a totally disadvantageous split. Take the split. Take the split that happened in tablighism. All of you and me, we are all tabligh people associated with that. Take the split in tablighism. How has the split benefited the tabligh work of tabligh? Tell me. How has it benefited? Has it benefited? Personal dispute between two people. I'm not going into who is right, who is wrong. I don't care who is right, who is wrong. Personal dispute. Personal dispute between two people. And a Jamaat which was doing the work of the Dawat of Deen for over a hundred years, splits across the world. May Allah have mercy on the different zimmedars, the different people, responsible people in different countries. I don't know what happens to their brains. If two people are fighting in Delhi, in Nizamuddin, why do you fight here? Who tells you to fight here? We will not allow this Jamaat to come. In this message, we have a rule. The minute anybody talks here about division, the minute anybody opens his mouth here and says, Malana Saad's group or the committee group, NSL, the Shura group, right? Our rule here is the minute you open your mouth about that, we shut the... We shut this much for everybody. No more Jamaat. Khalas. Go somewhere else. We talk here only the language of Ittihad. Because we go by the word of Allah, not by the word of this one or that one. And Allah, what did Allah say? Wa a'tasimu bi habli Allahi jami'an. Wa la tafarraqu. There is no benefit in dispute. Please understand this. Zero benefit.