Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 14
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AI: Transcript ©
So
we can give another opportunity
to read from
this work of
Siril Mahdi
Adil Qadil 'Azilani,
rahim Allahu wa rahmahirullah Anhu.
So the Sublime Revelation
of Siri Adafatir Gilani,
the renewer of wujahedid, or one of them
at least, of the 6th
century of hijra.
So we have arrived at
the 16th
discourse,
and
this this course has a few themes within
it. One of them
is the relationship,
which we'll be reading first, the first excerpt,
of the believer with the Qur'an and with
the sunnah.
What are some of the,
sort of, terbiyah
aspects
that one should benefit from by reading the
Quran and
being acquainted and familiar with the sunnah of
our Prophet salAllahu alaihi wa sallam.
And also
talking about how to build, how to make
what's called taimir,
in this life, in this dunya,
He says, Qalal Hasilul Basri, Raheemu
Dunya Finna Wa Allahi
Latul Tiboo Illa Gadi iha Natiha.
Only after has been treated with
contempt.
I think what he means by that, Allahu'ala,
is that,
the believer should not let the delights and
the pleasures of the dunya
enter one's heart to the degree that it
then becomes the focus of their life,
the focus of their aspiration, the focus of
everything that they do
in life. Rather,
this idea of ihana,
means put it in its proper place. So
contempt,
kind of, is a shade,
an illustrative shade of the meaning of Ihana.
But it can also mean put it in
its proper place. Lower it. Right? Because dunya
means the lowest
form of existence. So
So it will not,
it will not acquire a pleasant odor or
have a pleasant fragrance until after you have
made this ihana
of the dunya. You put it in your
proper place. And then what should be in
its proper place as well?
Al Uhhra
and Allah Subhanahu Wa Ta'ala Subhanahu Wa Ta'ala.
So at the top should be Allah Subhanahu
Wa Ta'ala. And then the akhira also has
its proper place, but it is higher than
the dunya, but lower than
Allah Subhanahu Wa Ta'ala.
Then he says,
Putting the Quran into practice
will make you familiar with the one who
sent it down. And practicing the sunnah will
make you familiar with the messenger our prophet
Muhammad He is always around the hearts of
the Lord's people, ahlillah,
with his heart
and his spiritual
aspiration.
It is he who makes their hearts fragrant
with perfume and incense,
who purifies and beautifies their innermost meanings.
It is He who opens up for them
the door of newness to the Lord. He
is the maidservant who repairs their attire and
mal Shudda. He is the ambassador of the
Sefu between their hearts and inner beings and
their Lord. Whenever you take a step closer
to him,
his happiness
increases.
So when we
look at our approach to Allah
the door to Allah
is only 1 and that is our Prophet
So if it was not for our Prophet
we would not know Allah, we would not
know the Quran,
we would not know the sunnah, we would
not know
ourselves.
And as a symptomatic, after
they
had finished bearing the prophet,
the day that he passed
or a few days later actually.
He said we did not finish,
bearing the prophet shalallahu alaihi wa sallam and
wipe the dirt
off our hands
except that we no longer knew ourselves. And
in the iwaya,
another narration, we no longer knew our hearts.
So,
it is the prophet
who is still amongst us. Wa'alamaanafiqum
Rasulullah. Know that the prophet is still amongst
you.
And,
you know, the way that we recite the
Qur'an, the meanings we derive out of the
Qur'an because the sunnah
is a,
it's an explication. It's a shahr.
So the ulama used to Imam al Sharha
used to say, I believe, that the sunnah
explains the Quran
and the,
the 'amal of the mashaikh and the ulama
the works of the ulama and the scholars,
that explains
the sunnah. So it's all deen at the
end of the day.
So the the fallacious argument why don't you
follow the Qur'an and sunnah? Why are you
reading Abdul Qadr Gilani?
And why are you reading,
Iqnaw Ta'il the secondary? And why are you
reading Imam Al Ghazali? And why are you
reading Shafa Ayur Malik?
Is it the Quran on Sunnah enough? Is
a is a fallacious argument and a fallacious
question to begin with because this is the
Quran on Sunnah. What do you think we're
doing? We are reading about the Quran and
Sunnah. We're living reading
about people who put the Quran and Sunnah
into practice,
and they are our waseela. Right? They're a
way for us to know the Quran and
Sunnah, and most,
significantly for us to know the Prophet And
the Prophet said, alaykum bis sunnati was sunnatul
khalafa al Mahdiyeen
mimbaadi.
You follow the sunnah, my sunnah, and the
sunnah of my rightful khulafa, my rightful stewards
and heirs after me. And that's not just
the 4 khulafa,
of Abu Bakr and Umar and Uthman and
Hari, but anyone who is
an heir of this knowledge, an heir of
the prophet
So they also say that,
ahlulquran
ahlulahi wakhasal.
Wa ahlulhadith
ahlulhusulillahi
sallallahu alaihi salam.
They are the people of Allah Subhanu wa
Ta'ala. Because this is our Allah Subhanu wa
Ta'ala, this is Karamullah, this is the word
of God. This is how He communicates with
us.
And,
and in it there is tibiyan likhulishi
as the Qur'an says about itself. And in
it there is a
tibyan, there's
a
clear explanation for everything.
And so people who who still, you know,
looking
for the the master equation that's going to
give us what the world is really about
and what it means or the theory of
everything and that sort of thinking. We have
it already
in the Quran.
The Quran.
We were not negligent or remiss in anything
in the kitab. So everything that that is
contained in in the Quran, in in this
kitab
has a direction for us. It points us
in the right direction.
It's a book that is matlu.
Right? We recite it. We tilawayani.
We read it. We contemplate its meanings. Tidabu
al ma'ani is one of the rights of
the Qur'an upon us.
Zaruq says in his book, Naseih al Kafi'ah,
that Naseih al Kitab is includes,
tilawah, is to ponder it, is to,
recite its verses as an 'ibadah as an
act of worship and it remains an act
of worship and a spiritual benefit
whether you understand the meanings or you don't
understand the meanings.
Obviously, understanding the meanings is much better. But
even if you don't,
there is still
a benefit in it, still a spiritual benefit
in it. It's kalamullah.
So
just like
it's you take certain
physical
medicine
or even if you hear certain tunes and
rhythms, it creates a mood and makes you
feel better. But what about Kalamulullah?
What about the word of Allah SubhaanaHu Wa
Ta'ala? Can we imagine if we really took
that into
our consideration and, you know, made
a, concerted effort to make this book
a big part of our lives. And in
order for it to be a big part
of our lives, it should be a daily
part of our lives. I mean, really we
should strive to have a wird of Quran,
a daily one, in whatever capacity you're able
to do. If you can do 1 page,
that's great. You can do half a page,
good. Few verses, that's okay.
If you can do 1 juz, excellent. Half
a juz, good.
But the idea is consistency. The idea is
to,
you know, to develop a relationship with the
book of Allah Subhanahu Wa Ta'ala. You know,
nata daalasal Quran. Because this is what we're
doing here. We're actually nata daalasal Quran. We
are studying together
the meanings of the Quran,
albeit in
a version that comes from one of the
great inheritors of the Quran and great inheritors
of the Prophet
But basically, we are still studying
the meanings
of the Qur'an.
And
the same is true for the sunnah of
our Prophet
And there are certain
kind of entry points
into understanding
and having a connection
with Our Prophet
So amongst those entry points is studying the
Seerah and studying the Shama'il.
So the Seerah is obviously the
biography of the Prophet Muhammad
and the Shamayl
is
a genre,
of Hadith
that are descriptions
of our Prophet
Both physical,
you know, outward, what they call, al khalq,
and both,
description of his inward characteristics or al khaluk.
So all of that
also.
Those two things
are pathways or gates towards our Prophet Muhammad
salallahu alaihi wa sallam.
Reading Hadith in general, reading what he said
also
is a pathway to our Prophet Muhammad salallahu
alaihi wa sallam. But probably,
or I would say
in our opinion, not probably but most certainly,
the
surest and
most ascertained way by which to have a
path to the Prophet
is having a relationship with his heirs. Having
relationship with the true 'alama. As his Sirab
Abdul Kalani mentions here,
al ummah, al 'alama, al aamiyun.
Right? The ones who know and the ones
who do by their knowledge.
The ones who know the the sunnah and
the seer of our prophet
and then they are
walking shama'i. Right? They are walking,
version of our Prophet Muhammad
They embody
the prophetic traits of our Prophet Muhammad
And for many, many people the shema'il actually
really become alive
And many people, their relationship with the prophet
comes alive
when they come into contact with or have
a basic relationship or even just see them
once,
one of the heirs of, our prophet Muhammad
salallahu alayhi wa sallam. So we ask Allah
Subhana Wa Ta'la to facilitate that for us
and to give it to us, you know,
consistently so that we may too
have,
a share of this if,
So,
the sheikh then goes on to talk a
little bit about
our relationship
with
Dunia and how to
build something.
Right?
And it's interesting.
So this,
page 108, if you're following the second or
third paragraph,
The believer has a correct intention in all
his undertakings.
He does not work in this world for
this world's sake, he builds in this world
for the sake of the hereafter.
He constructs mosques, mazajidhani,
bridges, schools and guest houses,
and mends the roads of the Muslims.
If he builds anything else, it is for
the benefit of those who cannot look after
themselves,
for widows and the poor and to meet
essential needs.
He does so that its equivalent will be
built for him in the hereafter.
He does not build to satisfy his natural
impulse or his taba',
his desires, his hawa and his lower self
or his nafs.
When a human being is truly fit, he
is with the Lord of Truth as subawajal
in all his circumstances.
He comes to be such that his absence
is because of Allah and his presence is
because of Allah.
His heart is linked to the prophets and
Mabiyeen and the messengers Arun al Sayyun.
He accepts what they have bought by word
and deed with faith and conviction.
He is surely linked with them in this
world
and the hereafter.
So this is a common question
that many people have.
Because we hear, especially in books like this,
about zemidunya.
You know, zemidunya means the condemnation of dunya,
and how one is very dangerous and one
should stay far away from it and should
take it out of his heart and so
forth.
And
even to stay away from it. But what
if you have dunya? What if you do
have wealth? What if you do have means?
So the idea then is
not necessarily to give all your means away.
You know, the Quran says,
you know, takhilu baynazaliqa sarila.
Laatabsudhaqulal
bast. You know, don't give it all away
and don't constrict all of it,
but take something in between.
Take away
a moderate way, a medium way between those
two extremes.
And so,
if you have dunya, if you have means
then
make the way that you deal with it
your tasarif as he says here.
So in all of his or her matters,
all of her his or her affairs,
have a good intention, have a good nigga.
Don't go into it with your taba, right,
with your,
you know, your just inclination.
Right? That is that could be based upon
Hawa, that can be based upon caprice,
that can be based upon just a desire
for fame or a desire to be noticed.
Don't make those the,
the,
the motivators, the reasons why you're doing something.
Make the reason why you're doing something a
good intention for Allah Subhanahu Wa Ta'ala. So
he even mentions,
build schools, build
bridges, build hospitals, build whatever,
build orphanages,
take care of people who are in need.
These all require resources. These all require,
a considerable amount of resources and funds to
do. And and there has to be people
of the ummah
who take that upon themselves. And so that's
that's an important thing. So if one is,
has wealth or has accumulated some of it,
and that's your intention in doing so, that
you, you know, you want to do it
for Allah Subhanahu Wa Ta'ala,
then that's a good intention.
They also said,
Imam al Shawani,
I was reading the other day,
he said,
From a spiritual perspective,
don't look at yourself as the
sovereign or the owner, the manic
of whatever wealth that you have. If you
see yourself as merely
a wasi you know, the wasi means the
one who is the, the administrator over it.
Right?
Manaladi
wasa Allah Subhanahu Wa Ta'ala. Who is the
one who gave you that
administrative capacity? Who is the one who has
assigned you that? Allah Subhanahu Wa Ta'ala. So
the true Muati,
right, the true giver
is Allah Subhanahu Wa Ta'ala. And the prophet
even mentioned this in hadith narrated in Bukhari.
Ana qasimu Allahu al Muati.
I am the distributor
and Allah Subhanahu Wa Ta'alaahu Wa Ta'alaahu Wa
Ta'alaahu Wa Ta'ala. He is the one who
gives. So the one who truly gives is
Allah subhanahu wa ta'ala. So if he's giving
you,
then he's giving you not so that you
can indulge yourself,
but rather,
He wants to see His work done but
by your hand. Allah Subhanahu Wa Ta'ala is
giving you the opportunity
to
you know spread the good
and enjoying the common good and to take
care of the needy and to take care
of those who are in need by
your hand. And you know, that's what you
should be happy with.
You know, and then I'm not a second.
He
says,
Right?
Say, by the the the bounty and the
virtue of Allah and His mercy,
I find falaq. I rejoice.
Not
it not because of what I accumulate.
So see yourself as
a distributor.
Right? And Allah Subhanahu Wa Ta'ala has given
you the opportunity to be that, much in
the same way that the prophet salallahu alaihi
wasalam. What did the prophet salallahu alaihi wasalam
distribute?
Everything.
Obviously wealth too, but knowledge,
nubuwa, the meanings of nubuwa, the meanings of
prophethood and prophecy. He was the emissary from
Allah Subhanahu Wa Ta'ala to the people.
And you too can have that role,
so don't see yourself as the sovereign, as
the owner, so that your heart does not
become attached to it, but see it as
a custodian of it. You know, you've been
given this
responsibility.
And that means
that if people come to you in need,
whatever need, if they need your time,
if they need something of your wealth, if
they need something of your attention, if they
need something of your concern,
do not grow agitated from that. Don't become
agitated, don't become annoyed and say, why are
these people coming to me? Why I think
they'll go ask
this person, ask this person why they was
coming to me. It's a blessing and it's
actually an honor that they're coming to you.
Right? When Allah Subhanahu Wa Ta'ala wants to
see
good in one of his servants,
then he sends his other servants to him
or to her.
So if Allah Subhanahu Wa Ta'ala puts you
in the matham, puts you in in the
station,
that Allah Subhana Wa Ta'la
wants you to be the
extender and the distributor of good,
then this is a blessing and this is
an honor and you should share Alhamdulillah.
And the way to show gratitude for that
particular blessing
is to fulfill that honor. And so if
people come to you then
help them, take care of them. And it's
a mimetic said the prophet shalallahu alaihi wa
sallam, kala yaka deenwubulullah.
He would almost never say no.
And if Haseh'il came, if someone came,
then,
either he would give them what they were
looking for.
He will give them what they were looking
for. Even if he wasn't able to accommodate
them at that particular time, he would still
give them even,
a kind and a gentle word and deal
with them
kindly and, you know, without,
you know,
without being aggressive and without malice and so
forth.
Right? Ask for the the one who asked,
the one who's asking for something.
Right? Do not revile them.
So, you know, our ethos is very different.
We don't we don't see people being in
the particular position that they're in,
as something of their own doing. This is
circumstances that have been put upon them by
Allah Subhanahu Wa Ta'ala.
And I believe
that,
you know, in our particular situation now with
this pandemic, all those people on the front
lines,
the doctors, the nurses, the first responders, the
police,
the
National Guard, the,
the even the, you know, politicians who are
overseeing this and people in health administration and
all that sort of thing, I think this
is a maqam for them. And they may
get something out of this. Allah has put
them in this position, you know,
literally to
save humanity or at least to ameliorate the
difficult situation that all of humanity finds itself
in now. That's that's a great honor, that's
a great matam. And so we should be
praying for those people and we should be
praying that Allah Subhanahu wa Ta'ala keeps them
safe and keeps their families protected and
raise them in ranks and in degrees and
so forth. And
everyone,
eventually will will find a point in their
life or more than once where they will
feel like they're in that position will come
to them. And so some days you might
be on the receiving end and some days
you might be
on the giving end. But the important thing
is is to have the proper etiquette
and add up with,
Allah.
So,
the next section,
which comes right after, he says
or,
let me actually address the points before that.
So if the human being is
yeah, we see this sort of tabir with
the Sheikh Allah, Saha al Sahir, yeah, and
he is
spiritually fit. You know, it's in a place
that's supposed to be.
Then they are with Allah in
all of their circumstances and situations.
You'll see So, in your absence and in
your presence, whether you're absent from a particular
situation or circumstance or whether you're present in
it, then let it be
by Allah's
And this also is connected if you recall
when,
Sheikh, he talked about before we do something,
there are certain gates
it must pass through. So we talked about
the gate of the Qur'an and the gate
of the sunnah,
right. Is it Sharayani? Is it halal? Is
it right? It's Haram? Is it mandoo? Is
it wajib obligatory?
Has to pass through that gate. And the
gate of,
the khanb.
Right? The gate of the heart which is,
you know,
that that which is good and which is
true.
That which is right in and of itself.
The heart will be
will be inclined to it.
Wawomeh veyinradelika,
yaharpu firklal. And that which is not inclined,
when you feel like it's wrong, astaghtirqalbahuwin
afdukal muftoon,
then you know something's wrong with it. So
it passes through that gate. And then the
last one that he mentioned if you recall,
is to have witnessing of fa'ilalafiq.
It's to have witnessing of
the act of God
passing through you. So this
is,
a little more difficult to witness than seeing
the act of God and everybody else.
So it's easier if you're gonna say like,
okay,
I can see that that that's Allah. I
know that that person did that but clearly
I can see Allah Subhanahu Wa Ta'ala, He
is the one who is behind that. So
I can see fa Allahu falaanu falaanu falaanu
falaanu and so forth. But then to see
it within oneself
is more difficult, right? Because you have a
big obstacle inside namely your nafs,
your ego, your appetite, and it wants to
be the,
the one that is doing everything and and
the owner of everything. And so that's kind
of getting in the way. But it's actually
no different.
I mean, hayesulhatika,
Right? From the reality,
the true inner reality of things. You are
no different than anyone else. So if Fa'Allahu,
if the act of Allah Subhanahu Wa Ta'ala
is yasri
is
going through them and they are the ones
being,
kind of,
yuhalakoon.
Right? They're the ones who are being moved
to do things, then that's also true for
you. But then the question becomes how does
one witness that
within themselves?
So he kind of, I think,
touches upon that here. You'll see, wu faqduhu
billah wujudhu
billah.
Right? You're fucked, your absence
is with Allah Subhanahu Wa Ta'ala, and your
presence with Allah Subhanahu Wa Ta'ala. So it's
not,
by
your own volition, right. You're not witnessing yourself
in yourself
but you're witnessing the divine
as it
executes
within you.
And that is Maqam al Musaheda. That is
the the idea of Musaheda.
If you reach that then yal tahequqalbahu
bin nabiyeen wal mursaleen.
Right? Then your heart becomes connected within nabiyeen,
with the prophets and messengers because that's what
they are too. Right?
They're on a much higher level but that's
the basic premise. Yapbulu marja ubihiqawlun waaman wa
Iman wa Iqalen. Then you accept everything that
they came with, in terms of deeds, in
terms of what they said. Iman and wa
iqalen.
By way of iman and by way of
certainty that's backed up by Musaheda, by witnessing
of this.
Then
there is a certainty,
that's what that means,
that you will be connected with them both
in the dunya
and in the ekhir.
So he he says he is surely linked
with them in this world
and in the hereafter.
Wunuqallibawumzatil
yameenee wathatashimaal.
He who remembers Allah SubhanaHu Wa Ta'ala
is always alive. He passes from life to
life,
experiencing death for an instant only.
Right? Because death is actually it's a
it's a it's a it's a passageway. It's
a gateway.
So you're passing from one life to a
different type of another life. So you pass
from the life of dunya, this life, and
then you enter into life of Al Barzakh.
Right? The Barzakh is the in between life,
between
this life
and al akhira al abediyah.
Right? And the akhira that is for forever.
But in barzakh, which is the life of
the grave, it is part of akhirah, but
it's not akhiran abediyah. It's not the one
that's forever. It's temporary, ilayyum sah, ilayyum unbath
until, the resurrection, until the day of judgment
and then we'll all be resurrected.
But as you pass through, these are gateways
so you only really,
taste death. Kulu nafsun the Iqatul mawt as
the Quran says. The Ita, yaani will taste
it or is tasting it.
And it's interesting here even in the Arabic,
the ithaqqal mawt which is isimfa'al
which means that is your state right now
not that you will do that in the
future. So you are tasting death in a
sense as you are now. This could mean
mawt enafs
qabla antamut hasabu and fusible qablanta hasabu.
And in fact, sleep is considered to be
the lesser death. Right? Because you're in a
state where you're in a different type of
life. You can be going to all these
different places and you wake up, and then
that just felt like you were somewhere completely
different. That's what this life will feel like
when you die. So when you're where people
are asleep in this life, and when they
die, they wake up.
Right?
Hadid.
Then your basar, how you see will be
hadid, will be steely,
in terms of its penetration. It will not
make a mistake.
So things that were
mani, things that were merely meaning in this
life will be mutajestic in the next life.
They will be
take on
real, and will appear to us, and they
are real physical forms, but a physicality of
the akhirah, not the physicality of the duniya.
So
we only experience death for that instant,
and
in terms of passing from one to the
next.
So when remembrance zikr has come to be
established in the heart, the servants remembrance of
Allah is constant even if he does not
remember him with his tongue.
And we've talked about this, dhikr khanp dunal
lisan So the real dhikr is the dhikr
of the heart and then the lisan taba
and then the tongue follows based upon the
dhikr of the heart because the dhikr of
the heart is constant.
As long as a servant is constant in
his remembrance of Allah, he is also constant
in his compliance with his wishes
and His ready acceptance of His workings.
If we do not conform to the Will
of the Lord of Truth, Azzawajal,
when summer comes around, the heat of the
summer will leave us exhausted.
And unless we conform to His will, when
winter comes,
the cold of winter will leave us chilled.
And we talked about this the last session,
Seasons, the circumstances that come to us,
right. Summer comes and we're very happy and
it's great
and then winter comes and we're constricted
But the idea is to have the proper
edab in each of them, so that when
summer comes you don't feel like you're too
hot, you don't feel muzaj,
you don't feel irritated and agitated with the
circumstance of summer.
And then when winter comes
you also have the adab and etiquette. So
maybe this needs forbearance, maybe this needs patience.
So then you have the etiquette,
the proper adab in the winter. So you
don't become chilled or too cold.
By adjusting to them both, we avoid the
discomforts caused by their extreme conditions.
In similar fashion, by adjusting to trials and
tribulations,
we dispel the anxiety, distress, anguish, worry,
and disturbance that comes with them. How marvelous
are the affairs of the people of the
Lord, Al Qom.
And you'll find this word a lot. Ahuwal
al Qawm the people of Al Qawm. It
means people of the path, of people of
taking
deskiyah or the path of Muqal Rabeen,
the path of those who are closest to
Allah Subhanahu Wa Ta'ala. How excellent are their
states, their ahuwer.
Everything they receive from the Lord of truth
is a delight to them.
He has let them drink the sulfuric drug,
al banj,
of his intimate knowledge, Marifa,
and their sleep is in the lap of
his tender care. He has entertained them with
his friendship, so of course it delightful for
them to stay with him and away from
everything apart
from him. They remain lifeless in his presence
for awe has possessed them. Then He so
wishes, He
resuscitates them, resurrects them, revives them and wakes
them up.
This can refer to both
the the between dunya and efirah, so the
actual death and then the resurrection.
Or it can mean
the death of life which is death of
the nafs,
or the overcoming
of the muleed or the disciple over their
nafs, over their ego, over their appetite,
into a more focused
and intimate relationship with Allah Subhana Wa Ta'la.
And so at that point there's a bit
of lifelessness
of the nafs
and then it's resuscitated
or revived
in terms of the gua and the seer.
Then when Musa wishes he resuscitates them, resurrects
them, revives them and wakes them up. In
his presence they are like the companions of
the cave,
Ashabil Kaf, in their cave concerning whom he
said,
and we turn them over to the night
then over to the left.
Right. And the qaddu mumu that, qaddu mumu
that, shimagwaddu qadbuunbaal saqadbu wa ahi billawasi.
And it said, one of the tafasir of
this this verse
is that the cave was open and,
you know, sunlight would come in and
and so forth.
And also,
you know, imagine sleeping through a 109 years
on only one side of your body.
You know, what type of bed sores are
you gonna have after that? People get bed
sores if they stay 9, 10 days in
a hospital bed.
So here this is referring to Allah Subhanahu
Wa Ta'ala, yuqadiboom datilliminu zatashimin.
So their bodies were being turned by Allah
Subhaana Wa Ta'la to protect them
from,
you know, having, you know, atrophy
or a bedsore,
you know, from from one side of on
one side of the body versus the other.
And another
and another, the sierra belief also for the
sun coming in and out, also not to
be hung by the sun on one side
and not on the other. So more
of an even, restful sleep that they were
there for 300 years or so. And so
the the the metaphor here is we too
have witnessing mushahadah of QadrAllaha
yasilifiq.
Have a Musaheda that the,
the Qadr the the divine decree of Allah
Subhaana Wa Ta'ala is
running through you. So let Allah Subhaana Wa
Ta'ala be the one holding the steering wheel,
not you.
That doesn't mean that we're fatalistic,
but it means that we realize the haftikla,
that it's truly Allah driving.
But at the same time, he's given us
some aspect of Iftiyar. He's given some aspect
of choice, And in that aspect of choice
we choose to choose him.
So let's choose to choose Allah Subhanahu Wa
Ta'ala and not choose something else.
Then our deeds and our acts and our
aqwal and everything about us, our ahuwad or
states will be commensurate with,
the divine decree that seeks a nayyah for
us, that seeks special attention and
gives us,
divine gifts.