Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 1
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AI: Transcript ©
This and we had a,
kind of a precursor class,
2 nights ago,
here in Cairo,
regarding
kind of the current situation and how people
are feeling and and maybe some of the
anxiety interpretation,
that has befallen some of us. And, you
know, Allah Subhanahu Wa Ta'ala, he he promises
us in the Quran, he doesn't just say
it as a statement, but
it's emphatic and it's what's called a qasim.
So when Allah makes a qasim and says,
you know, buy this or buy that
or
and so forth,
then it means it's going to happen.
So, surely, we will try you.
So here, this something
of
hunger,
poverty,
loss of profit,
loss of life.
And all of these things have already happened
with
the the coronavirus,
pandemic that's been in a few months now
and and,
and more severely,
in the past few weeks.
So
we shouldn't be surprised.
And
the the important thing is that Allah
also promises us
that if we greet it with the right
internal fortitude,
then we'll find,
salawat
We'll have salawat from Allah Subhanahu Wa Ta'ala
to us. Normally, this salawat is is reserved
for our prophets,
but in this particular verse,
it says, for those who say
For those who when the calamity comes to
them,
We are for a boss
And we are returning to him.
It's not that we are in the process
of returning him. We are already on our
way. And to fact, we are returned to
Allah
So as we speak now, we are in
a sense
returned or returning to Allah
or that we are with Allah
So it's not just a statement that we
make, but it's something
that should be indicative of a internal state.
And in the class that some of you
or the session that we had a couple
nights ago, and we talked about from
extend, it's internalizing the imam. It's making
it something that is
not just
words that we say
or or list
of
do's and don'ts or list of things that
we hope to be true and that we
and it becomes our sort of,
almost defines us in a sense.
So this is the
the promise of the deen. This is the
promise of our prophets, sallallahu alaihi wa sallam.
That if we we meet these things, they
are not just
things to to, you know, to bear
for a while, but they're actually great, great
opportunities. And I know that sounds very counterintuitive.
How can such calamity be an opportunity?
But,
obviously, for an external
plane, it looks like a lot of difficulty,
which it is. But from an internal plane,
there is a lot of opportunity in the
spiritual sense,
in
the sense that we can have
we can have our sins, all of them
expedited
by
by being patient through through this trying time.
We can also have that
Allah subhanahu wa ta'ala can can raise us
in rank, raise us in degree if we
meet this calamity with rida, right, with contentment,
with Allah's decree.
And so,
the book that I wanted to read from,
speaking of which
called,
is
a set or a collection of 62 discourses
that,
Sayed Abdul Kaladin did throughout
different places in Baghdad,
in the 6th century
of Israel.
And, in it, he kind of gives general
admonition, but also
really talks about how do we kind of
internalize,
this iman.
So the the theme that I found also
in this book that was similar to what
we talked about earlier, going from iman to
ihsan. And I think,
as an Ooma, you know, we have an
opportunity here for a collective reset,
you know, when when like your
your your computer gets,
you know, not working, functioning properly,
or, you know, the phone kind of freezes
up when you do, you need to reset
it. So humanity,
I think, in a sense, needs needs a
reset at this particular juncture. We were going
on a very unsustainable
course.
And now,
I've read some reports that the canals in
Venice are now clear and that dolphins are
coming
back to the canal and fish and so
forth, And that pollution has greatly subsided from
the,
the Wuhan and Hubei province in China. And
now from satellite, you can actually see the
sky, and it's not polluted
and things of this sort. So
there are things I think that will come
out of this
that will be very beneficial. And that's just
kind of an environmental plane, but even for
for people, we are,
we are told to stay in our homes.
All of the,
bars and cinemas and cafes and so forth
are being closed.
People are being asked to pray
from world leaders, even president Donald Trump asked
people to pray. So it's kind of,
interest rates are at 0.
So all of the things that kind of
are very
in line with with an Islamic ethos are
are are kind of coming our way in
a sense, and and it shows you that
when when we just have
pushed back to our basic necessities,
the,
the,
they call this
kind of state. Right? Means.
So you kind of are are stripping away
everything that's not really necessary
in your life. And we have modern movements
that kind of mimic that type of ethos
like minimalism.
But at at its core, Tajrid is to
come to Allah Subhanahu Wa Ta'ala with an
empty cup.
Right? So when when the distractions are removed,
because the only thing that's between you and
God, the only thing that's between you and
that's veiling you from a higher,
Madifa and knowledge and realization of Allah is
your own self.
And those those things about your own self,
which are the distractions, and many of them
come in an external form, but they have
an impact on the internal. So once
those distractions are removed, this is what we
call tajid. And now there's nothing between you
and Allah Subhanahu Wa Ta'ala. So that's why
it's it's a very good
opportunity for us to to kind of refined
ourselves and then refined in a sense
So Zidar Abdul Kalaj Jilani,
who doesn't need an introduction,
wrote these discourses and what I intend to
do, there's 62 of them. So for the
foreseeable future,
I'll try to at least read from each
one each night or
read excerpts of it or kind of summarize
it as we go along.
So the first one,
or the first discourse
is entitled fiyadam al aatarad al Allah,
which is
to have no objection to Allah Subhanahu Wa
Ta'ala.
And I found that very very
appropriate
for, our particular
situation.
And in essence, people how can you have
an objection to God? How is that possible?
Say I don't want God, then that's an
atheist. Or if you're a believer then you're
reading this, then why would you have an
objection to Allah? But it's not really
outright
explicit objection to Allah, but it's more of
an implicit one.
So
he says,
So he says
So objection to the Haqq named Allah Subha'ala
when? And in Azul Al Akhdar.
So we know from one of the tenets
of Iman
is an Iman Bil Qadri Khairihi
Pasharihi.
So to believe in Allah's decree or to
affirm Allah's decree,
both the good of it
and what we may pursue to be the
so it doesn't actually mean that Allah's
our
perception,
not from a state of of extent, but
from kind of a state of the average
believer, we might consider it to hadashar.
So what does Sayed Abu Bakr al Jelani
say about that? He said when you have
this
when you have this objection,
when the Qadr comes, when the decree of
Allah Subhanahu wa ta'ala comes, what does that
signify?
The death of your tawheed, of your,
monotheism.
Also the death of your reliance
on Allah Subhanahu Wa Ta'ala and your sincerity
with Allah Subhanahu Wa Ta'ala. And he says
the believing heart
doesn't know why or how.
All that it says is
No indeed, in reality, the nafs
The neps, the the ego, the internal ego
is always mukhanif.
It's always going to object. It's always going
to have,
a lack of contentment,
and and be disagreeable
about things it doesn't like. So there's actually
a a bright spot in that. That one
of not just a mechanism for, like, coping,
but this is actually who we are. We
have an aspect of ourselves that's an ups.
We have an aspect of ourselves that's going
to object to things that are disagreeable.
It's the, the aspect that is intrinsic to
every single human being who's ever lived, including
the prophets and the messengers, including our prophets
But in their case,
Allah
you know, gave them
a
a a a a tahara or a type
of teskiya, a type of purification of the
neps that it doesn't affect them like our
affect us.
But it means
that if we're able to identify macaheden neps,
we're able to identify
where the nest is kind of trying to
lead us astray, and we learn
to distinguish that voice or discern that voice
from the pure voices that also
are speaking to us. We know the voice
of Allah Subhanahu Wa Ta'ala, the voice of
the prophet salallahu alayhi wasallam, the voice of
the angels who want to bring us to
all that is good. They were able to
distinguish between the 2. That's why he said,
so
it's not saying get rid of your nefs.
That's not what he's saying here, but he's
saying learn to listen to it. So the
believing heart will not attribute
their
disagreeableness
to things that they find
disagreeable
to who they really are, but to an
aspect of themselves called their ness.
And this really is
the the lobe or the essential
aspect of the deen,
which is we want to get to a
place
because we're we're we're part terrestrial and we're
part celestial.
We have a celestial aspect to us that's
very much like the angels,
and we also have this terrestrial aspect that
we share with all the other creatures on
the face of the earth. But our souls
have the ability to transcend that and to
ascend
and to,
to go beyond just the the terrestrial aspect.
Just eating and drinking and procreating and,
partaking in things that are agreeable to our
to our
base
physical appetite
and desires. Because if that's all that we
are,
then we're just human beings in a proper
sense. But if we're able to transcend that,
and we're able to get around that and
above that by virtue of following the teachings
of our prophet,
then we can be as Sirab Mukalajid. Then
he mentioned from the verse in the Quran,
and
go back to your
Lord. So Radia means that you're pleased with
your Lord. Radia
that your Lord is pleased with you.
Some
of them actually made it a higher form
of soul. So there's
some of them have, like, 7 nafus instead
of the 3, instead of just
the inciting
soul, and then
the blaming soul, and then
which is the enlightened soul or the inspired
soul, and then
that he mentions here,
the
the perfect soul.
So we have the ability to transcend and
be at different places in terms of how
we are and how we greet these particular
events.
And, you know, the prophet he
said
that true forbearance and patience is when you
get the first initial kind of news that
kind of gives you like
a, what do you call it, a baseline
for where you're at. So if you greet
this agreeable news,
and we mentioned this in the other class
with Jaza,
with panic
and not with Tumainina,
not with serenity, or not at the very
least with patience with forbearance,
then you have to say have I really
internalized
just comfort zone with with easy things and
comfortable things and pleasant things
and so forth that it's obscuring and obfuscating
my ability
to
ascend
to a higher realm. So if one gets
through the mehna,
then one will receive the mehna. One gets
through the trial and tribulation, then you get
the gifts. But if we just wanna kind
of avail ourselves of the gifts all the
time, without
necessarily,
as you have mentioned,
this type of struggle to go with it,
then,
it's gonna be hard to do that. And
one of the things about,
what we call Nawazil, because he called it
here
And the nuzul al Akhtar, and someone will
call these things Nawazil. Nawazil
things
Things that come down from Allah Subhanahu Wa
Ta'ala, because that's the world
view. Not like all this random event that
happened. No. Allah Subhanahu Wa Ta'ala sent it
down. There's no question about that. And he
sent it down for a reason, and he
sent it down for a wisdom behind it.
And so for those who only perceive it
from the exterior of it, it's adhab and
it's aqal.
Seems like a punishment, and it seems like
chastising,
and seems like torture,
and seems maybe to even others as unfair,
but that would be the epitome of Al
Ahtawaha Allah Subhanahu Wa Ta'ala. That would be
objecting to
the Divine decree which in essence is objection
to Allah Subhanahu Wa Ta'ala.
But really if we see it as Nawazil,
things that come from Allah Subhana Wa Ta'la,
right? And we know that Al Fitna is
And have Taq or fear of this fitna
that is not specific
to the ones who have wronged amongst you
only.
Mehmed Shahran, he gives an interesting perspective. It's
not just his, but something that he he
relates
that this Ummah,
mean, what I mean by this Ummah and
Muhammadiyah, everybody on the face of the planet
is from an Ummah and Muhammadiyah.
So whether they are Ibad or Abid, so
whether they accept it
and embrace it, then they're Ibad or Rahman.
They're the ones who are the faithful servants
of Allah, or they don't accept it, they're
still servants of God, even though they are
not doing so willingly.
But everybody, since the time of Muhammad
is from this Umar Muhammadiyah. And one of
the Hussar is one of the specific things,
the Umar Muhammadiyah,
is that
the Aasi,
right, the people who
who flagrantly
disobey Allah Subhanahu Wa Ta'ala,
When Allah Subhanahu Wa Ta'ala wants to take
them to task in the dunya,
then
the punishment for that
is spread out over
many, many people, not just that one
person.
And that's arrahma to the disobedient person. It's
arrahma lil Ossyan, arrahma lil assat,
that Allah Subhanahu Wa Ta'ala chooses not to
take them specifically to task,
but less of a burden.
So something that had a magnification of a
1,000
and it was gonna fall on 1 person,
then we'll feel a 1,000
weight force of that versus this 1,000, then
spread over a1000000.
And
this is something from the from
the specific,
things of of the,
Omar alhamdiyyah. And the prophet
Whoever that sent you accept as a mercy
to the whole universe, to all the world.
That includes the people who are even disobeying
God. So what do they get from the
mercy of the prophet
This thing. When they choose to defy his
command and choose to defy the will of
Allah Subhanahu Wa Ta'ala, and to be commanded
Allah Subhanahu Wa Ta'ala, then,
their punishment, if it comes in the dunya,
will be much much less
than would have been deserved because
everyone will share in that particular
burden. And so we might think of this
pandemic and other ones that are are short
to follow, and the things, the the the
the fires in Australia and the
the subjugation and and,
of many, many people over the world and
the refugee crisis and all of these things.
These are kind of a manifestation of,
Right?
That corruption has been shown in the earth
because of that which we have. It's sewn
by our own hands.
And
so in this mehna,
in in one night of trial and tribulation,
you may gain more spiritually than you've gotten
in all of your Ramadans previous.
That's that's what I'm kind of what I
mean
by opportunities. The opportunity is there that if
we just have patience over what hopefully will
be a short time, then we can gain
spiritually what we may have never gotten even
in our whole previous 20 Ramadans or how
many Hajj we've made or how many Amrul
we've made. Because this really,
it's a short path
to sincerity and a short path to
a higher realization of the divine of Allah
Subhanahu Wa Ta'ala.
So
I'm just gonna skip around a little bit,
not read everything.
In this particular discourse, he says,
So he makes this kind of metaphor, he
said the Salaha of the Qal that the
the purification or the rectification of the heart,
Number 1 is Taqwa,
and Taqwa is simply defined as doing what
Allah commands you to do and avoiding what
he propraves you for doing.
And having
reliance Right? I hear Tawhid
doesn't just mean saying,
but it's saying,
That there's no actor, there's no one who's
actually making anything happen in the universe
except Allah Subhanahu Wa Ta'ala.
And they call this Tawhid Al Afaal,
saying
that there's no one who's really doing anything
and that everyone else is kind of a
middleman, is intermediary,
but the one who is making them move
like the puppeteer for the for the puppets,
it's Allah Subhanahu Wa Ta'ala. And so,
that's called tahid al fa'al. If you have
an internalization of that, our on the map
call that a ulayi sura, or the first
steps of ulayi.
Someone
who actually lives like that and sees the
world like this, then we could say
that that's a type of
This is a type of,
you know,
someone who is from the,
someone who's kind of special consideration with Allah.
Because very, very few people actually can
see the world like that.
And very and and fewer people can see
the world like that all the time. Maybe
sometimes.
Right?
Sometimes people see it in only the good
things, and they they're very good at saying
Alhamdulillah and internalizing Alhamdulillah
When the good things come and they attribute
that to Allah Subhanahu Wa Ta'ala and that's
a very high maqam.
Sometimes people only see it in the difficult
things,
and this is the salveiloon,
this is the one who have forbearance or
have patience, and that's also a very high.
But not so many can do it in
both of them.
So when there's bliss,
internalizing
And then when they're
is difficult
also saying
knowing that it's
from almost.
Being sincere
or it's
so out of the bird or the money
itself. So it's the the internal state that
matters, not the external that we see about
it.
And so our heart is like that. Can't
really see the heart, can't see a people's
hearts, you can't see your own heart, but
that's actually what defines you.
So you
Yes, Allah Subhana Wa Ta'ala, that he makes
our limbs
busy with his tawah, with the obedience of
Allah Subhana Wa Ta'ala, and our hearts
with his knowledge, knowledge of God, and to
keep us busy our whole lives, in our
nights, in our days,
and to put those
amongst the put us with amongst those who
came before us from the sought of him
from the righteous.
And
grant us that which you granted them,
and then be for us like you were
for them. And that's also an important concept.
That there's a there's a road that has
been traversed
by righteous people, by aliyah, by sunnahim, by
prophets and messengers
before us. So we're not really reinventing the
wheel.
We're just trying to,
you know, it's the path is trodden before
us, and it's just trying to get on
that path and follow it. We can try
to, you know, forage our way through the
forest with a machete and cut things down
and break things over and, you know, get
pricked and and and scratched
and and,
pretty messed up as we're doing it on
our own, or we can we
can follow the well trodden path. We can
follow the
and I'm
telling him. Right? So we're trying to have
the the path of those that you have
shown before, that you have shown your
that you have blessed
before.
So,
we have
that he grants us now. And, and
we have to be and we have to
be optimistic,
especially in times of difficulty.
Yes. There's a very Janani aspect.
You know, people talk about Janani and Janani.
There's a Janani aspect of what's going on
now. Like, it looks
Allah showing us some of his attributes of
Janelle, of his magnificence. So his.
Right? Maybe his.
Maybe his.
Through Jalal.
And
those are true, our our our attributes of
Jalal.
But I believe it was Sheikh Akbar,
Muhedrin Al Arabi Hatami, he said that in
actuality,
if Allah was to really show us his
Jalaal, we would not be able to endure
it. And what we're really seeing is
the Jannahi aspect of his Jannah.
So all that we're seeing
in this life actually is Jannahi.
If we were to see the Jeman, Yani,
as is, who would be able to bear
it? It's beyond our capability. It's behind our
comprehension.
So there's actually
literally all of it is jaman,
but we're seeing the finer
jennani aspects.
So we should remain optimistic, remain
hopeful,
remain hopeful in the will of Allah Subhanahu
Wa Ta'ala.
And at the end, we wanna have talaq
with usabib and not with the sabbat as
Sheikh Abu Fabra mentions later on in this
discourse.
So, yes, there's as bad. Yes. There's
vaccines and there's gonna be trial clinical trials
and there's going to be social distancing and
there's going to be all of the precautions
and wear mask and wash your hands.
Yes.
Definitely.
But
there should not be this sort of hope,
aspiration, attachment of the heart
on those as they've, on those particular things
to get us out of or to lift
the particular burden from ourselves, because those things
won't do that. They have no power on
their own. The only thing that has power
on its own is Allah.
One Musabdib.
Right? He is the one who is,
the the one who is the causer
of all the causes.
And,
if we realize that, and and now we're
having we've been given opportunity to do that
because the SME are going away. We're actually
dealing with,
type of disease that is unprecedented that there's
actually no,
treatment for at the moment. All the things
that are used being used to treat it
are things that have been used on other
types of, viruses and flus, but not specific
to this one. So
at this point,
we don't have a
a well defined
that we can go back to. And
I think there's a in that. There's a
mercy in that because it allows us to
become more attached to the Muslim.
This thing that no one can see that's
affect the whole world, world leaders, congressmen in
the US have gotten it,
actors who have 1,000,000 and 1,000,000 of dollars
have gotten it. Doctors and nurses who are
on the front lines of this thing have
gotten it, and so
it's not really skipping anybody. It's not based
upon how much wealth you have or how
much you don't have or how good of
a believer you are or how less of
a believer you are, but,
the shit you own. Something that is
affecting
everybody. So,
that's
the will of Allah affects
everybody. No one can escape it. Developing, it's
kind of a big wake up call, I
think, for all of us, and for humanity
in general.
So
I have promised that it will take more
than half an hour.
There's a lot more we can say about
this particular discourse, but I think that's the
gist of it. So to summarize
that attilogue,
objection to
Allah, no one wants to object to Allah,
but if you're objecting objecting to his decree,
if you find it objectionable,
what he is in fact willing and intending
and commanding to happen, then that is in
essence an objection to God himself.
So in order to avoid that, follow the
path of the prophets before us, follow the
path of the prophet, prophet Muhammadu alayhi wa
sallam.
Follow the path of Taqwa and salah al
khal, and islahul khal and rectification of the
heart, and use this time to
reconnect with God, reconnect with your prophet,
reconnect with the sunan.
You know, this whole thing is like one
big, as the Sufis would say, one big
halwa.
And
they used to and they still use the
Halwa as a means by which to
reinforce their Halwa. So Halwa is gonna amongst
everybody.
And Jawa is what people see of you.
They don't see you in your.
Jawa is when you're by yourself.
And I think
one of the things that has,
one of the lost sunan of the ummah,
I think, that needs to be revived is
this idea of or or or or
not me time in the sense me time.
Let me tend to my nafs
and entertain my nafs because that's how people
understand it today. But let me work on
my nafs. Let me work on my relationship
with Allah's power.
And,
the prophet
was one amongst his sunnah, especially in the
beginning of his mission that he had Khalu
Allah. Less so towards the end, but still
periodically.
And so,
now we have this kind of almost being
thrust upon us. This sort of, isolation in
a sense thrust upon us. And
how we are in our isolation really will
reveal a lot about yourself.
And you may not like what it reveals,
and that's okay.
But
the fact that it does reveal something about
yourself is an opportunity. Now you know what
you stand. Now you know what you need
to work on.
And I think the way to counter it
is we need to introduce,
you know, the the time and tested and
principled spiritual routines that all of our predecessors
used to have. We used to always make
time for them in the morning of their
day and in their night, even if it
wasn't that much time. And, you know, with
things happen so fast and people are always
on the go and people are always so
busy,
we've kind of lost a lot of that.
But here we are now. Everybody has to
be home.
And even if you're working, you're working from
home.
And,
you,
you know, eventually people are gonna overwhelm the
Internet with their Netflix
downloads, and it's not gonna be able to
handle all of that. The 7,000,000,000 people trying
to, you know, watch,
the last avengers movie. So,
eventually, even that may have some breakdown to
it. And then what will be left with
with this with, deteriorated Internet
and just us and ourselves and 4 walls.
So many of the great,
masters of of the deen and masters of
the skia,
they what made or break them was what
they did in those hours
by themselves with nobody else around. And how
and what they thought about. Just remove the
distraction
and just think about yourself. Think about the
inevitability of death.
The inevitability
of of sickness and
and decay and deterioration, because that's the nature
of the world. And what is if it's
not happening to you now, it's happening to
you eventually.
And those are things that one should reflect
on. Not not in a morbid sense, but
in a sense of let me be hopeful
and do the best
with I have now. And the prophet said
there's 2 types of blessings people cheated in.
In other words, they don't realize the importance
of them.
Good health
and
free time.
And, yes, there's like 200,000
cases I think now about of of people
who have the the virus.
But that leaves still, like,
7,000,000,000
minus 2,000 who don't have the virus.
So and they may have health and they
may have free time. So how are we
using these two things? These two blessings that,
we may not get back.
And once, you know, once the time leaves,
you can't recover the time that has left.
So secondly says that,
the the
That the the rights of the particular time
you're in, you can't make them up.
Rights that need to be done in a
particular time where there's time to do it
like a a particular prayer. You can make
them up if you miss them, but you
will not be able to make up the
haqq,
the particular right that time has upon you
in that particular fragment of time, whether it
was last yesterday or 2 days ago or
last month or whatever it's going to be.
So in these days and perhaps even coming
weeks and perhaps even months,
Insha'Allah humanity will have an opportunity to reflect
on all of that. And I think,
you know, we have the last message, we
have the final message, we have the most
complete message, and we need to develop it
and enforce it and apply it within ourselves.
And if we can do that, then we
can be the ones who show humanity where
to go next.
Otherwise, if we're kind of just mired in
what everybody else is mired in, it'll be
very difficult to do that.
So I'll stop here. I ask to
to bless everyone who's tuned in.