Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 11
AI: Summary ©
The upcoming session on Islamic Development aims to inform and inform the present about the historical and modernization of the Islamic Development. The importance of the spiritual and emotional makeup of the human condition and the importance of acknowledging and adopting the teachings of the Prophet Muhammad are emphasized. The speakers emphasize the need to avail themselves of opportunities and distractions to pursue their goals and to follow the spirit of Allah Subhanahu Wa Ta'ala, which is to be able to work in the way it is supposed to work, and avoid going back to temperament and appetite. The importance of affirmation of the oneness of Allah Subhanahu Wa Ta'ala with the heart, not with the tongue alone, is emphasized. The speaker emphasizes the importance of affirmation of the oneness of Allah Subhanahu Wa Ta'ala with the heart, not with the tongue alone, and emphasizes the importance of taking every step, including listening to the decree of Allah Subhanahu Wa Ta
AI: Summary ©
So Alhamdulillah,
we have been given another opportunity
to
read from
this very,
important,
great work. I'll say the Abdul Khadr Jilani,
Wahidin, Mujadid, Al Ummah.
And we are reading through the 62,
discourses and our intention, inshaAllah, is to get
through all of them, how long that may
take.
And we have arrived at the 13th
discourse,
having read the first 12.
And as we've mentioned,
previously,
there is kind of some running themes,
in the
admonition and in the manner by which, Seidambu
Gulajidani
is addressing,
his students,
And
these were actually,
lectures or discourses that his students recorded that
that he spoke.
Because I don't even though I don't read
them at the beginning,
but it actually says the exact day and
place
where these particular discourses,
took place.
So in this 13th discourse, which we're reading,
from,
this session,
they said,
So in the Madrasah,
on a Tuesday
evening,
the
4th of the Al Qaeda in the year
5 45 after the hijra. So each one
of these courses is then,
they they recorded his words and,
and kept it for
austerity, which is actually kind of a remarkable
thing
that,
you know, this book which is
at least
300 plus pages,
full of these
gems that Sayyidab Khalqalani
was giving to his students and his murids
and his disciples.
And that here we are,
we're in the year
14
41, I believe. And so
nearly, over a 1000 years later and nearly
a 1000 years later and we're still reading
it.
And the wisdom there is timeless and that's
one of
the the beautiful things about the Islamic tradition
is that it's a continuous tradition.
So when we talk about tradition, we don't
mean that something
that was in the past
and
we study it like an artifact or like
a museum piece. That's that's not the point
of tradition.
Tradition is only alive
when it can inform,
your present.
And
so it's not really about the past. It's
about,
truths and and timeless wisdoms
that are
relevant and remain relevant
for every time and place because the human
condition,
is the same. And what I mean by
human condition not,
you know, the exterior world that that we're
dealing with and people used to ride horses
and now they drive cars and tomorrow they'll
drive spaceships, but
rather
that which makes
a human being get closer to Allah Subhanahu
Wa Ta'ala or further away from Allah Subhanahu
Wa Ta'ala. So the
spiritual, emotional,
intellectual makeup of the human being
is no different than it was
2000 years ago or 3000 years ago or
5000 years ago.
And
though we may evolve
in a sense
in terms of
our aptitudes and our ability to learn and
how fast we can learn it and our
attention spans and a lot a lot of
those things are environmental factors.
But what remains the same
is that which,
rectified
the very first of this Ummah will also
be the thing that rectifies the very last
of this Ummah. Whether we're the last of
this Ummah or not, but whatever the case,
we can glean a lot from their words
and from their insight.
These awliya and these stewards of Islam, because
they embodied
those meanings, those teachings of the Prophet Muhammad
SAW,
and they were then able to articulate it
in a way that remains relevant,
not just for their time, but even,
time after that. So
this, this course, if I have to summarize
it,
I would say that
it deals a little bit with
how one should deal with
their missteps and their misgivings,
and their mistakes,
when one commits a sin.
And also
the priorities one should have
when looking at the dunya and looking at
the ekhira.
And and we know that Sirab Khadar, he
often
uses some of the Quranic verses to kind
of explicate that.
One thing that I want to point out
at the very beginning,
which is included in this particular
this course,
When he talks about Istibat,
when he talks about how
Allah Subhanahu Wa Ta'ala chose
the prophets
and made them in the way that they
were so that the khalq, that creation then
would benefit from them.
And he cites the verse from Surah Taha,
in verse 41, wastalaatukhaleinafsi.
So if you're following along in English,
the, I have fashioned you
for myself.
So he says in the previous lines before
that, when Allah Subhanahu Wa Ta'ala wishes one
of his servants well, he teaches him then
he inspires him,
al hamahu,
to practice what he has learned and do
so with sincere devotion or khalas.
He draws him close and brings him near
to himself,
informs him and instructs him in the knowledge
of the heart,
Aqalb and the innermost being, the seer, singling
him out for a special favor.
He then he selects him as he selected
Moses, Musa 'alayhi salaam, to him. He said,
wastalaatuka
linafsi. I have fashioned you
for myself.
So not for anything other than me, not
for passions and pleasures and vanities,
not for the earth and not for the
heavens, not for paradise and not for the
fire of *, not for the dominion, 'alamul
Mulk and not for damnation, 'Ul Hulk. Nothing
shall keep you
from me. No other interests shall hold your
attention apart from me. No image or Surah
shall distract you from me and no created
object,
shall block you off from me. No desire
of the flesh or Shehuah
shall satisfy you as a substitute
for me.
So this is kind of a description
of at the cover of,
and how
Allah brings one near. You know, we always
think of it the opposite that we're the
ones who are drawing near to Allah
But in actuality, he is the one who
draws us near, but we have to avail
ourselves of the opportunity when Allah Subhanahu Wa
Ta'ala draws us near. So we have to
know
We have to know what is for the
Apt, what is for the servant and what
is their responsibility
and we also also have to know and
acknowledge and acquiesce to that what which is
for Allah Subhanahu Wa Ta'ala, for the Lord,
for the Sovereign over all things.
So then we can avail ourselves of this
meaning,
Right? And I have fashioned you.
I have made you solely
to serve me. And in essence, we're all
like that.
But we don't all acknowledge that, we don't
all,
avail ourselves of those many, many opportunities.
We become mired
and distracted in in kind of lives,
as he mentions here often,
what this person said or what other person
didn't say, and putting our hopes and aspirations
and fleeting things for the Fani for that
which is not really there of the dunya
and
so Allah Subhanahu Wa Ta'ala, one of His
names as we read in the previous session,
Huwaz Zahir,
He is manifest, so
he is not
hidden in the sense that we can't find
him even though one of his names his
names also
Al Batim. So Hawadharu Walbatim, Hawadharuwal Akhir. So
he's the first and the last but he's
also Hawadharuwalbatim.
And he is Dhahu wabatiin
fi'dhuhurihi.
Right? Dhahu
fi'vutunihi,
He is manifest
in His hiddenness.
So He's hidden from those
who are veiled, who are distracted by all
other than Him. So then He's hidden in
that sense. Wahuwalbaltin
fi'afuhoorihi,
but then even when He is manifest,
right, He is manifest in a way that
also is not fully comprehensible to us. So
there are things that we can never know
about Allah Subhanahu Wa Ta'ala that we can
never comprehend.
Because only Allah can truly know Allah Subhanahu
Wa Ta'ala. Just like only a prophet can
truly know a prophet. Only a Siddiq can
truly know a Siddiq. Only a Wali can
truly know a Wali, Wa Hakadah.
So, we we are given enough and and
and if we avail ourselves, we will have
enough by which to recognize that and by
which to draw closer to
Allah Subhanahu Wa Ta'ala. So in the section
right after that, he says, You kulam, young
man or young person,
So he says, do not despair
of the mercy of Allah Subhanahu Wa Ta'ala
because
any sin you have committed.
But wash away the dirt
from the garment of your religion,
so his little metaphor,
your deen, with the water of
repentance. And that's actually literally true as well,
because we know that from the from the
wudu. That in addition to it being a
necessary condition to be in a state of
taha,
to be in a state of ritual purity
before one does any of the prayers, the
ritual prayers of salah,
there's an additional benefit that the limbs themselves,
all the sins become washed away. So when
you wash your face and when you wash
your arms and when you wipe your head
and so forth,
the sins that were committed by those body
parts, insha'Allah,
will be washed away not by the water
itself
but by the manna. So not by the
surah, but by the manna as he talks
about a lot. Not by the form that
is taking, but by the meaning
behind the form.
So,
the water of repentance, so that's what Tawba
is like. Tawba is like water. So when
you make a mistake,
and it's it's a blemish upon you, like
on your garment, so if your garment is
the deen in this metaphor,
whatever you're wearing and then you have a
stain on it, you have a blemish on
it, Well, you don't wanna keep it there.
Right? You you wanna wash it off and
that's why,
those people who recognize their mistake immediately, they
it stands out because their clothes are most
their garment is mostly white. So when there's
a mistake, there's a stain on it, they
see it. And maybe it's very small and
other people can't see
it, but they see it. And so they
immediately
want to wash it away just like if
you had crisp white clothes and you got
a little stain on it, maybe nobody notices
but you notice it and you wanna get
rid of it.
The people of of of Sidq and the
people of of Salah, they see it and
they wanna get rid of it. As opposed
to the people who
stain after stain after stain after stain and
they're not paying attention after a while, the
whole thing is stained. And so
they don't even know where to start.
And they say, well, this is my clothes.
What can I do? That's who I am.
But again, the clothes, the garment you're wearing
is not who you are. So that's why
he says, do not despair of the mercy
of Allah Subhanahu Wa Ta'ala. Latay as min
rahmatilla.
Because of anything you have committed, but wash
away the dirt.
Maybe you're gonna spend a little bit more
time,
right, washing away the dirt from the garment
of your Deen, your religion with the water
of repentance,
of sustained
and sincere repentance.
Then perfume
and disinfect the garment with the fragrance of
direct experience.
What,
Sigur Mathurk translated as marifa.
So to
to to beautify it and to adorn it,
Right? And have it sweet smelling. It's not
just that you turn back to your Lord.
You also
want to perfume it in a way that
you'll be ashamed,
because you now have a very nice perfumed,
clean and white garment that you're wearing. You
don't want the next time to get it
stained again, because you've taken very good care
of it. So at this point,
this is the ma'rifah. So
the reason that you
you made the mistake to begin with is
because you didn't really know your Lord. You
didn't recognize the,
not that the point of of the mistake
itself, but who are you making the mistake
against.
So the point is not is it a
little sin or is it a big sin
or is it a savira or kabira,
sayi, amasya. There's different names assigned to different
types of sins.
There's the Sahaba, the companions, they don't really
make a distinction.
Anything that was a transgression, they consider to
be a transgression.
So it's about who you are sinning against,
that's what makes it
an enormity or that's what makes it grand
and that's part of ma'rifah. So ma'rifah means
I know Allah is watching me and I
know Allah is vigilant and there's nowhere I
can go.
There's nowhere I can hide. So I'm not
gonna be able to hide away and
and do this in secrecy because the truly
there is no secrecy before
Allah Subhanahu Wa Ta'ala and that is al
marifah billah
or an aspect of al marifah billah of
knowing Allah Subhanahu Wa Ta'ala.
Beware of the situation you are in at
present, because whichever way you turn there are
beasts of prey all around you and harmful
influences
are at work upon you.
Extricate yourself from it and restore your heart
to the lord of the truth.
Do not live to suit your natural impulses,
your tava
or your lust, your appetite, your shaha, and
your passion, your hawa,
but to meet the standards of 2 impartial
witnesses.
Right? And this is also
borrowing this language from,
from Islamic law, from the Sharia, from firth,
shahi day'ad, that you have 2 witnesses whenever
you want to,
prove something.
So he says
look at it this way. So meet the
standards of 2 impartial witnesses,
you know, the next time. So don't follow
your tawba, don't follow you just your appetite.
Now your tawba is not just about rectifying
what happened in the past, but it's actually
forging a new way,
a new methodology,
a new path as you go forward.
So
who are these Shahide or Shahidina Adlai?
These 2 upright witnesses. He says or partial
witnesses.
I would say upright is a better translation.
Namely the book
of Allah,
the Quran and the sunnah of the prophet
salallahu alayhi wasalam.
So anything that you do before you do
it, it has to go through those 2
gates. Right? In other words, what does the
sharia have to say about this? Is this
a good thing to do? And not just
in terms of halal and haram but also
in terms of adab and etiquettes
and even,
the siddiqimu awiyah, wahalillah,
they
run their thoughts past the 2 gates of
Quran and Sunnah. Should my should I be
occupying my thoughts about
this thing or that thing?
Because when they fast, they're not just fasting
from food
and physical things of appetite, they also fast
from all that is extraneous and all that
it that does not lead them to Allah
Subhanahu Wa Ta'ala and that can include even
their kawati or their very thoughts and that
which they dwell upon.
So
pass them through the book of Allah and
the son of the prophet,
then look for 2 other witnesses.
Namely your heart, Al Qalb
and Al Fayal or the act of Allah
Subhanahu
Wa
Ta'ala.
So if the book and the sunnah and
your heart have given you permission,
then wait for the 4th, meaning he says
the working I say fa'alillah like,
and I'll explain what he what he means
by that in a second, or what I
think he means by that in a second.
The working or the act of Allah Subhanahu
Wa Ta'ala.
Do not be like one who gathers wood
at night, who gathers without knowing what he
may be picking up, right, without light.
Wait for the creator and the creature.
This is not something that comes with self
flattery, wishful thinking, affectation and artificiality,
rather something that resides within the salveat or
the breast and is confirmed by an Amal.
Which Amal which work? The work that is
done for the sake of
Allah Subhanahu Wa Ta'ala.
So he says the Quran and the Sunnah,
okay the sharia.
And what that means is if you are
not someone who can
directly
derive rulings from the Quran and the Sunnah,
in other words you're not a mushtahid mutlak,
you're not a
Mujtahid,
of intellectual,
training and scholarly training that you can
derive rulings from Quran and Sunnah, then what
applies to you is fa'salu ala zikri incontum
lata'alamun.
Then you are Muqaddid.
And Taqlir here doesn't mean blind following, it
means following authoritative,
scholarship. So
before you do something, not after, not after
the fact and then you want to get
yourself out of trouble,
But ideally before you are going to embark
on a particular thing, you need to
ask ahlazikr,
ask the people of remembrance,
ask the people of 'ilm and 'amal, ask
the people who are,
are both knowledgeable and they practice
their knowledge. You know, is this thing that
I'm going to embark upon, is that the
right course of action or not? If it
passes through that gate,
then go to your heart and this is
the advice the prophet sallallahu alaihi wasallam
gave to Wasiba,
when he said, istafiqalbaqalawaftaqalawaftaqalawaftaqalawaftaqal
nas.
Ask your heart even if the Muftis
give you an opinion or even if the
Muftis give you a particular edict.
And what that means is if your heart
is in a place,
right, where it can,
work in the way that it's supposed to
work. So they say the
the, the function of the spiritual heart is
albasira,
is to be able to,
farat mainal hapti walbatil. Right?
To to make a distinction between truth and
falsehood.
So just like we say the physical heart
is working,
if it's able to, you know, pump blood
out of its, you know, ventricles and then
pump it back in via the other 2
and, you know, and then it's able to
oxygenate the blood and
and everything is being distributed and the circulatory
system is fine and there's no blockages or
anything like that, then we say that's a
healthy heart. Right? It has the capacity to
to work in the way that it's supposed
to work.
An unhealthy physical heart, no, it's gonna have
maybe some blockages, and it's not gonna pump
the blood in the manner that it should
be, and so it's gonna be problematic.
So the same thing for the spiritual heart.
The healthy spiritual heart is able
because there's it's been trained and it's been
inspired
and now it can tell the difference between
right and wrong. So it means, let's say
someone gives you, say, oh no, no that's
that thing's okay to do, but you're in
you have an elevated spiritual heart, a functioning
one and still doesn't feel right
for you,
then chances are it's not right. That's why
he says if if it passes the gate
of the heart, the spiritual heart, then that's
the 3rd gate.
And then he says, well, what's the 4th
the 4th gate,
or the 4th, you know, hurdle that it
should go over? Faa Allah. So the act
of God.
What does that mean? Isn't everything an act
of God? Isn't everything Allah Subhanahu Wa Ta'ala,
He's the one who is
executing everything.
And he is the one who executes everything
that he intends. True.
But
here in this context,
it's talking about
the
Mushahada,
right? You're
witnessing
that this is what Allah Subhanahu Wa Ta'ala
desires of you.
So that means Nafi' Tabaa,
wanafil liyul. So it means it's not just
like your leaning or your inclination like
you know, one that goes back to temperament
or or what they call nizaj
or personality
or,
appetite or shahwa.
No, but it goes back to
no, this is what Allah Subhanahu Wa Ta'ala
wants from me.
And that's at the level of Sir.
So the level of Kalb which is to
distinct make the distinction between Haqq and Baatir,
between truth and falsehood at the level of
sir which is your innermost being,
then that's why I'm gonna say this actually
this is the course of action.
This is in in in,
in agreement
and there's no discord between this thing that
I'm doing right now and what Allah subhanahu
wa ta'ala actually wants me to be doing
in this particular situation.
So it takes kind of another level of,
of salah, of taqwa, of siddh,
of islaws, of sincerity.
To be able to
discern those things within 1
and not to be about tava. Right? Not
to be about,
leanings and, you know, and then we've said
this many times before. The idea is we're
not gonna actually get rid of our ego
or appetite
or our nefs.
It's always gonna be with you because that's
who we are.
But the idea is,
can I identify it? Can I
can I identify it when it's speaking to
me?
And I can say, that's my nafs telling
me that,
that's why I'm feeling this way about this
particular thing. So I'm not gonna follow that
and this is my taba, you know. This
is just like
I wanna go hang out with that person
because,
I like their company and they make funny
jokes,
and that's fun for me.
Versus I wanna hang out with that person,
have sala with this person because they remind
me of Allah Subhanahu Wa Ta'ala.
Even though they're not that funny, for example.
So to kind of
be able to have this level of self
introspection.
And that's why they said, If
you know yourself, then you know your lord.
Self introspection.
And that's why they said, mara rafa nafsaru,
arafa rabi hoo. If you know yourself, then
you know your Lord.
Because everything that you need to know your
Lord is actually within you.
If we're just all about the stuff that
was in you and you didn't see the
external world,
that's enough to to know Allah Subhanahu Wa
Ta'ala. Wafil
'Adi ayatul Muqleenen Wafil 'Adi ayatul Muqleenen wafil
'Adi ayatul Muqleenen
And in the Arut, in the Earth, Ayat,
it didn't say El Ayat.
It said Ayat. Yeah. I need some signs,
not all the signs. Wil Mukhini.
Right? To those who are looking or have
certainty. Wafil wafil amfusikum.
Right? And within yourselves.
So he said, don't just go running around
like the people, and this is obviously a
metaphor from his time, when you're going to
collect firewood,
and you go out at night and you're
not sure what you're picking up, whether it's
a piece of firewood or it's a piece
it's a scorpion or a snake or whatever
it might be, you need light. So the
light of the Sharia, the light of the
Quran, the light of the Sunnah
is what's going to lead you, is what's
going to inform all of your acts without
you just picking
away
at
things.
And he said, this is something that does
not come by tahali or temeni or takalif
or tusama, it doesn't come about
by just wishful thinking or by affectation.
It means you have to,
take your upon yourself and be focused and
be serious
and acquaint yourselves with,
the people of Allah Subhanahu Wa Ta'ala to
seek their company, where you can fund them
and they are the ones who are going
to help you along this way.
So then he has another section right after
that, I think we did a little bit
of that. He says,
So he says, good health lies in giving
up the quest for good health.
Affluence lies in giving up the quest for
affluence.
The remedy lies in giving up the quest
for the remedy.
The whole of the remedy consists in submission,
acquiescence,
taslim
to the Lord of Truth,
in cutting material
ties, as it's beb and repudiating
overlord overlords, arbab,
as far as your heart is concerned.
The remedy lies in affirmation of the oneness
of Allah Subhanahu Wa Ta'ala with the heart,
not with the tongue alone.
The affirmation of oneness, tawheed and abstinence
or renunciation, zuhud,
are not incumbent upon the body and the
tongue. The affirmation of Oneness must be in
the heart.
Abstinence must be in the heart, pious devotion
or taqwa must be in the heart,
direct experience
or mouth must be in the heart
of Allah Subhanahu Wa Ta'ala must be in
the heart and newness or kurb to Him
must be in the heart.
Be sensible, do not be foolish, do not
behave artificially or in an affected manner. Your
present condition is one of
foolishness, artificiality
of affectation, falsehood,
pretense and hypocrisy.
Your sole concern is getting people to notice
you. Do you not realize that every step
you take with your heart toward creatures is
a step away from the Lord of truth?
You claim to be a seeker of the
Lord of truth, when you are really a
seeker of creatures.
Your likeness is that of someone who says
he wishes to proceed to Mecca, then goes
off in the direction of Khorasan and so
gets further away from Mecca.
You claim that your heart has become detached
from creatures when you actually fear them and
pin your hopes on them.
Your outer show or your zahir is abstinence,
but your inner truth, Al Haqq, Azawajal, but
your inner reality is the creation
or
Al Khalk.
So
he says that the remedy is not in
seeking the remedy, that good health is not
in seeking the good health,
as far as the heart is concerned.
Which means, 'qathal asbab'
So not to have the heart
dependent and reliant
upon
the asbab.
Not reliant upon the means that you take.
So the means that you take, yes, you
are joined to do them and you have
to do them and Allah subhanahu wa ta'ala
stipulates that. But at the same time, we
don't want our heart to be in a
place where that's it's also leaning
upon those causes and leaning upon the isbab
and leaning upon
people and creatures and having our hopes and
desires and aspirations in them and thinking that
they're the ones who are going to make
kaba' of my Hajj. They're the ones who
are going to fulfill my need. They're the
ones who are going to,
be able to get me out of the
situation or improve my situation.
So all of that is affectation of the
heart.
So he says with your heart, no.
The the the soul remedy is a taslim,
is acquiescence,
is to acquiesce, is to accept the decree
of Allah Subhana Wa Ta'la. So if you
continue to strive,
unless alilinsani ilhamasa,
you make say, you
strive,
but your heart
is the one that's really striving towards
Allah Subhana Wa Ta'la and not to be
affected by all the things around you. So
sometimes they say,
you have periodic cut offs from asvep, periodic
cut off from from kind of the material
means and and, and so forth so that
your heart can follow.
And perhaps the the current situation we find
ourselves in,
with many people kind of have the whole
world has a disruption to their normal routine
and their normal life and many people are
getting sick and many people know people who
got sick and some people are passing away.
So there's a huge disruption,
to what we are used to and how
we go about living our lives. And
in that
there's a lesson,
and that lesson and that ebra, as we
said and there's gonna be 7,000,000,000 different lessons
for each person. You're gonna find out and
you have to figure out what your particular
lesson
is. But the general lesson, I think, is
to say
you're not in control. Allah Subhanahu Wa Ta'ala
is in control.
And those asbab,
you know, those vaccinations and those remedies and
social distancing and all those things will only
work because Allah makes them work.
And they don't have an independent power of
their own because
sometimes they work and sometimes they will not.
Some people can be greatly affected. It doesn't
seem to be
necessarily because you're of advanced age or or
bad health, but some very healthy people get
affected, where some people are less healthy.
So this
shows us and it confirms to us that
it's Allah Subhanahu Wa Ta'ala is in charge
and not anyone else. And if Allah Subhanahu
Wa Ta'ala is in charge, then our hearts
should be towards the one
who
by which all of our affairs,
are in his
purview, in his hand, in his power.
So have Taslim,
because one of the meanings of Islam as
we said is istislam or acquiescence or Taslim,
to acquiesce to the decree of Allah Subhanahu
Wa Ta'ala
and to do it without Tasanwa or Takaluf.
Right? Without
affectation which is
saying it, but not actually living it in
the heart. Or Tasanna, which means trying to
put over emphasis
on the outward, right, because we're not feeling
it inwardly and that's also a common thing
that people do. There's nothing wrong with
trying to,
you know, talk the talk so that you
may walk the walk. But if that's all
that one is doing, right, and it's just
tongues wagging
and just holding up appearances,
then don't think that's Din. Right? Don't think
that's what that the goal is. Know what
it is. Know it's a step. Right? And
it's a step to try to get you
to
a place where,
your heart is in congruence,
right, and in complete
affinity with that which Allah Subhanahu Wa Ta'ala
has decreed for you. And he says something
interesting here, he says that every step that
you take with your heart towards the khalq
is a step away from Allah.
So every step that your heart takes towards
saying this is going to be my savior,
this is going to be my salvation,
I just need
to, you know, drum up the courage and
ask the boss for a promotion or for
a raise and he's the one who has
the power to do those things. No.
Allah Subhanahu Wa Ta'ala has the power to
do those things. And if Allah so desires,
he has the power to do those things
even if you don't get up from your
seat. But out of our adab, out of
our
etiquette with Allah Subhanahu Wa Ta'ala,
we do those things just as the Prophet
did those things. Prophet Subhanahu Wa Ta'ala
always
showed the Sahaba and the companions
that he took the material
causes and the material means in mind, just
like when he made the hijraaf
and he,
you know, Sir Abdicid's lee did it and
he did it and people didn't see him
and then he took the wrong route. So
Medina is north of Mecca, he actually traveled
south first to throw him off the track
and then he stayed in the cave for
3 days 3 nights and then he had
'Abdulla
ibn Abi Bakr. He was the one who
was going back and forth with the flock
of sheep over their tracks, so no one
would find them. But despite all of those
things that he did, nevertheless they came to
the foot of the cave.
And Abu Bakr Siddiq said all they have
to do is look down and they'll see
us.
And then the prophet said, let Hassan. Right?
Don't grieve. Don't worry. Because
despite all the things that we did, we're
not dependent upon those things. So, yes,
our
SBAB, in this particular case,
failed us. It didn't do the thing that
we we think or we had anticipated. Right?
Rasool was hoping, anticipating.
They would not find them and they would
not pick up the trail and they would
not come to the foot of the cave.
But all those things happened anyway.
But
despite that, when they're in the cave and
then Abu Bakr as Siddiq said, all they
have to do is look down and they
see us. He said, latahazan inallaha
Ma'ana.
Not Inalaha Ma'ana, not that Allah's with us
because our asbaab
didn't do the work they're supposed to do.
No, Allah was with us from the very
beginning.
From when we set out from Mecca, from
when we got our 2 camels, from when
we went south, from when we,
stayed in the cave for those 3 days
3 nights, or when we
sent,
that in Netafane, Smet and Tabibakkuk to go
back and listen to the Chabar of Quraysh
and see what people are saying and are
they on our trail, are they on our
trail. So all of these things,
Allah still was with us at that.
So,
you know, the hadith says, Atilha wata wakl,
not Atilha Thumma tawakl.
So tie the camel and have reliance. People
usually think like, okay, I've tied my camel,
now I can rely on Allah.
Uh-uh. Rely on Allah from the very beginning.
You're tying your camel to the aduban ma'allah.
You're tying your camel because
this is the proper etiquette with Allah Subhanahu
Wa Ta'ala. So aqilha, what Tawak can
do both,
not one after the other. So the reliance
on Allah Subhanahu Wa Ta'ala is the primary
thing.
And then out of,
our reverence for Allah Subhanahu Wa Ta'ala, our
respect for Allah Subhanahu Wa Ta'ala and for
the natural laws that he's put into place,
that he's the one who's put into place
or we call them asbab.
We we take those particular steps.
So
I'll stop here.