Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 17
AI: Summary ©
The speakers discuss the importance of following natural cycles and finding one's own path in life for spiritual success. They stress the importance of fearless behavior and trusting the Lord. The speakers also emphasize the use of words like hope and faith in actions and the importance of preparation for death and balancing expectations. The speakers stress the importance of turning towards Allah Subhanahu Wa Ta'ala and not just looking for validation and applauding.
AI: Summary ©
We give you opportunity to continue
to read
in this work of Sayyidina
Abdul Qadir Jilani.
And we have reached the 19th
discourse,
this night.
For those of you who are in Cairo,
I believe they are commemorating the 15th of
Shaban.
So that began with the,
Adhan of Maghrib
and one of the Chassa'is.
One of the specific things about
the 15th of Shaba'un is that the
the razul rahma wanmakfirah.
Allah Subhanahu Wa Ta'ala yanzalayhi sannaat gunyah. So
Allah Subhanahu Wa Ta'ala descends in a manner
commensurate with His Majesty
through the lowest heaven.
Usually that's in the last 3rd of the
night,
of every night. In this particular night whether
it's to you doing it tonight or tomorrow
night,
Allah Subhanahu Wa Ta'ala will do that or
has done that beginning with Maghrib.
Fi'i hayu fakkuulamal
hakim. So there's many many ahadith
about the Huddl, about the merits
of 15th of Sha'aban. So it's,
it's an honor for us that we can
still be doing this when we reach the
15th of Sha'aban. That means 2 weeks
until Ramadan.
And, we ask Allah Subhanahu Wa Ta'ala to
give us blessing and Barakah
from that which has which remains of Sha'aban.
And to give us the life to reach,
Ramadan, insha'Allah.
And
as we're aware this Ramadan is gonna be
different I think markedly
than the previous,
Ramadhan's that many of us are accustomed to.
That doesn't mean it's going to be any
less or that they're in any less benefit
or any less Barakah.
But as you've seen one of the themes
that,
that the sheikh has stressed throughout the discourses
that we've seen so far,
that an integral part of Iman
is this, Taslim Del Qadr,
with Taslim Nis Sa Beqaa, in his tabir
sometimes he says.
So Taslim Nis Qalaq to acquiesce to the
decree of Allah SubhanaHu Wa Ta'ala and to
'is Sadiqah' that which has been determined for
us by Allah SubhanaHu Wa Ta'ala.
So,
that doesn't mean we're fatalistic and we just
don't do anything. It means
aqiyas in your heart
And then have the proper eda, have the
proper etiquette with Allah Subhana Wa Ta'la. So
that's a thing we're gonna see continuously
about having proper edel, proper etiquette, proper form,
proper spiritual manners, if you will,
depending upon the different circumstances. And in one
instance, the Sheikh described it as
day and night. So
worship and acquiesce to the decree of the
night as you do for the day. And
the same for the seasons.
Seif and Shita'an. Right? In the summer and
in the winter, in the fall and in
the spring.
So the human heart is quite like that.
And tand means I mean, it's aqal lubba.
Right? So the tand you you tandla, it
oscillates. It goes back and forth
between different states, between happiness, between sadness, between,
feeling inspired, between feeling,
dejected.
And those were all very normal
human things.
But then
the adab that Allah Subhanahu Wa Ta'ala gives
us, hissatillighthiyar,
right? He gives us extensively the choice that
we can make
is how we contend with that particular circumstance.
So
rather than focusing,
as most of us do or many of
us do,
on how do I get out of this
circumstance?
And so then we wind up kind of
in a in a
in a sort of, what do you call
it, like a a loop
state. We're just kinda circling around ourselves waiting
for
waiting for some sort of opening or some,
release or or some relief from whatever situation
that we're in,
but we're not actually dealing with the situation
that we're in. So that requires us to,
accept it, number 1. And number 2, then
see
what does Allah subhanahu wa ta'ala require of
me in this circumstance? What does he seek
from me?
What is it that I should be doing
as a result or in response to this
particular circumstance that I'm in? So that's how
the Khulub of the Awliya and the Elviyah
and salihim, that's how they should work.
They should
be always thinking about the laha, the moment
that they're in, especially the moment of what
their heart is in, how
then they should deal with that situation. So
easier said than done.
But that's what the whole
deen really is all about. The sunnah and
nebuliyyah and shaifa,
is about
following that and then implementing that in our
lives. And we develop
this spiritual routines in our life, we develop
a constant connection with
Allah and
a connection with our prophet
then these are the things then that will,
help us guide us through
both both through the difficult times and for
the the easier times.
And that's,
that's our hope, insha'Allah.
So
this,
this course, 19th,
has
a few different themes. One section that we're
gonna read a little bit later about
dealing
with the relationship between our Qalb and our
heart and our akhil and our intellect and
our Sir.
And
you know having the
correct course and the correct path so that
they're kind of doing what they're supposed to
do.
So again,
part of the the theme that we see
here is there there are different forces and
elements, internal ones, that are tugging at us,
that are pulling at us. So on one
side, we have,
a nafsul halwa,
and what he calls it taba.
Right? On one side, we have the the
the lower soul, the passionate soul, the appetite
of soul.
Balheva which is one one caprice. Wataba. Right?
And what I would say,
just whatever makes you feel comfortable, whether it's
right or whether it's wrong.
And then on the other side, we wanna
get
in accordance with the sunnah of our prophet
and the divine decree is al aqlu al
qal wasir.
Right? The intellect and the.
Right? That which is your
your your kind of your tool to
discern between evil and good, between truth and
falsehood.
That's your kalb. And then your sir is
your innermost being
that, was always there with you and will
continue to be there with you and you
want to,
be able to tap into it. And reminded
of the day
of when it was asked by its lord,
am I not your lord? And it responded
in the in affirmative.
So
that's kind of the struggle and and the
theme that went over last time about, jihadidbal
tin or jihadid akbar.
The inner jihad or the,
the greater jihad is about
contending with
these different forces.
So we ask Allah Subhanahu wa Ta'ala for
for Tawfiq and Sidad, insha'Allah, and all of
those things.
So he says in the beginning of this
this course,
So if
we go to the translation,
the Lord of truth
would still be worthy of of being feared
and looked to in hope
even if you had created neither garden, Jannah,
nor the fire, the hellfire.
Obey him in quest of his countenance,
whatever gift or punishment of His may be
in store for you.
Obedience toward Him
consists in carrying out His commandments, observing His
prohibitions,
and patient acceptance of His decrees, repent to
Him, weep in His presence,
humble yourselves before Him with the tears of
your eyes and of your hearts.
Weeping is an act of worship and iveda
and an extreme expression of humility.
If you die in a state of repentance,
with intention,
and pure deeds,
the Lord of truth, will make you benefit.
He has undertaken to recompense the oppressed
because there is no one who knows who
shows his mercy and compassion to those who
obey him.
You must love him in this world and
the hereafter.
Let his love be more important to you
than anything else. You cannot do without it
for it is what brings you benefit.
Every creature wants you for his own sake.
Wa Al Haqqazwajal,
the Lord of Truth, wants you
for your sake.
So
this is also a common theme that we
see, amongst many of,
That even if there was no fire and
there was no garden, would Allah Subhanahu Wa
Ta'ala, would he still not be worthy of
being feared
and worthy of
being worshiped
and worthy of being
recognized
by all of
the attributes of Jaleel and the attributes of
Jeman. The attributes of magnificence, of majesty and
the attributes of, magnificence, of majesty,
and the attributes of,
Jeman of beauty.
There was a time when there was no
Jannah and there was no Nava. Right? There
was no paradise, there was no hellfire.
There was nothing except Allah Subhanahu Wa Ta'ala.
There was Allah and there was nothing else.
And there was nothing with him, and that
includes
paradise and hellfire. So was he still not
the Lord that we know today even though
nothing had been created yet? Was he still
not Ar Rahman or Rahim,
Al Khalef?
Right? Even though he hadn't created anything yet,
we say the Sifa, the attribute is something
that,
is the the manner by which we identify
and understand Allah
So it did not begin when he created
something. So he was still Khaled. He was
still Rahman. He was still Rahim.
He was still Al Mufteder. He was still
Jalani Waikram.
All of those attributes Allah
still remained that
even before
we got to know him. And so what
we're seeing now is
his attributes
in terms of the efaaal.
Right? In terms of
Every day Allah Subhanahu Wa Ta'ala there is
a matter that He will reveal and He
will release
to us,
by which we may get to know Him
more. And that
means that there are
7,000,000,000 or how many number of people living
in the world today? Different messages or channels,
if you will, that are continuously speaking to
us.
So there's a very specific unique
channel,
right, that is addressing you. And a very
specific unique channel that's addressing me, and you're
addressing these other people and these other people.
And so there are risa'il.
Right? There are messages,
and there are,
divine gifts within those messages that are constantly
and consistently being conveyed to us. Whether we
choose to heed them, whether we choose to
read them, or we choose to ignore them,
nonetheless, Allah Subhanahu Wa Ta'ala is continuously doing
this.
And so in everything there is an a,
there is a sign from Allah subhanahu wa
ta'ala. And so as that is happening,
Allah Subha'ala, his infinite mercy, has equipped us
with the faculties or the the the tools
by which we can understand
and interpret these messages. Who are the ones
who interpret them the best? Who understand them
the best?
The prophets and the messengers.
And then the ones after them would be
their heirs.
So Awliya, Ulsiddiqim,
Asadihim,
all of those different categories, that spiritual hierarchy,
each one has their their,
their lats, their naseeb
from understanding these messages as it comes to
them. And so if they're unique to each
person, that means each person has a unique
path to Allah Subhanahu Wa Ta'ala. That's why
the the Sufis, they like to say,
atturukir Allah galaal al fasil Khalaik.
That the paths to to God are by
the number of breadths of
or the number of souls of the Khala'i,
of the creatures themselves. So each one has
a particular path. That doesn't mean that each
one has a different sharia that's governing them.
Right? Doesn't
mean that you can do 5 prayers and
I can do 4, then he can do
3, and then everyone has a unique path.
What it means is everyone has
a specific khitaab,
a specific address
that is coming to them, and there are
specific lessons
in the manner that Allah communicates with us
in terms of his Al Akhem,
Al Qauniyya.
So Al Akham and Taklifiyyah for the most
part are the same, for everybody.
So in terms of you have 3, 5
times a day, fast, zakat, so forth. What
you get out of those things, and your
inclination towards them, and so forth will be
different.
Right? Which we call it Akhtar.
That which Allah decrees specifically for you, then
that specific message for you. And so,
or you Afiq.
He can make you wealthy or he can
make you poor. He can make you sick
or he can make you healthy. Each one
of those, there is a message. There is
a divine decree. And then if there's a
divine decree in it, then they're also from
our part that we reciprocate. There should be
a particular
adeb or
form of spiritual
progress and and spiritual reaction
towards that particular situation.
And what's certainly not acceptable in any of
those
is to reject that divine decree
by having the feeling inside of you and
within your heart of saying why me?
Why is this happening to me? Not why
is this happening to me in the sense,
okay, this is happening to me, Allah wants
to tell me something that's that's praiseworthy. But
if you say why is this happening to
me in the sense,
why me and not them?
Why me and not this person? Why am
I
having this happened to me?
And it's interesting people when something,
what they consider to be a setback, they
ask why me? In terms of,
you know, why this happened to me? I'm
a good person. Why not that other person?
And then when it's something that's positive or
something they were looking for to begin with,
they don't say why me? They say it's
it was all me. Right? They're
the tongue of of the heart, the eloquence
of the heart will say no, that was
my effort. I worked hard for it.
And if they're,
for being charitable, then we'll say I worked
hard for it and then Allah gave me
the reward for my hard work.
Or in the worst case scenario, they'll say
I worked hard for it and I don't
need anything from anybody. I did it on
my own. Which is the the the kharun
archetype. Right? Kharun in the Quran is the
one who said,
I
am the one who's been given all of
this.
I've I've worked for it because it's my
knowledge, my my ability,
rather than attributing
the,
the gift.
And Tajar al minna dillah as they say
to
to establish gratitude within yourself and say that
it came purely from Allah
Subhanahu
Wa Ta'ala. So Allah Subhanahu Wa Ta'ala is
worthy of being worshiped
even if he didn't create the fire, even
if he didn't create
heaven.
And
we should request him or seek him
rather than those created things. So even the
akhira, even jannah and naar are created.
Yes. We we want the good of this
life and the good of the next life,
And we want Allah Subhana Wa Ta'ala to
give us Jannatul Firdaus Al A'la. But there's
a difference
between wanting Jannatul Firdaus because of
that you think you're gonna have that you
will have there, of the pleasures you will
find.
So and some of the other things that
are mentioned in the Quran,
versus
seeing that
as a sign that Allah is pleased with
you.
So seeking rid Allah, seeking the pleasure of
Allah
is really the thing. And then that is
just an indicator. It's a sign that Allah
is pleased with you. So we will know
that.
Insha'Allah. We'll all get to paradise and when
we enter and the words that we say
will be,
Right? We say all praises to 1 that
led us to this and we have not
been able to lead ourselves and we're not
able to get here had Allah Subhanahu Wa
Ta'ala guided us to it. So for that
he deserves
the
utmost praise.
So if that's the case, then seek Allah.
Right? And seeking Allah for the sake of
Allah. And seek Allah for the sake of
Allah so that you may do things for
Allah and that you may do things by
Allah. And that all of your activities will
be
in the presence, in the Huduah of
Allah subhanahu wa ta'ala.
This one thing in this paragraph that he
said, I think is very important.
He said every creature wants for you
or every creature wants you for his own
sake.
So whether it's people or whether it's your
cat,
they want you
for
their sake.
So the cat knows you're the one that's
feeding it. So that's why it likes you.
And,
human beings
will establish relationships, friendships,
things of the sort because there is something,
a certain expectation
that they want something from you. Maybe it's
merely your companionship. It doesn't have to be
something,
material.
But it could be that even if it's
an intangible, even if it's a companionship, a
feeling, friendship,
you know, even the the student establishes a
relationship with the teacher because they're getting something
from the teacher.
Right? They're
getting knowledge or they're getting,
inculcation of adab and akhlaq and so forth.
There's still
you know, it goes back to ezet, goes
back to you. Sometimes that's praiseworthy and sometimes
it's blameworthy. Lo bin ajilal akhlaqifit's
for the sake of the afterlife and the
next life, what we call the sake of
Allah, then it's praiseworthy, even though you're getting
a benefit from it. But if it's for
the sake of the dunya, then we make
it blameworthy. But at the end of the
day, it's still all going back
to you. There's only one relationship that you'll
ever have that's not like that. And he
mentions it,
which is,
while the Lord of truth, al Haqq, Allah
Subhanahu Wa Ta'ala wants you
for your sake.
Because we have nothing that we can give
him.
There's nothing he needs from us. Keep that
in mind.
He is the one who is completely self
sufficient
and he is Al Qayyoo. He is the
one
who gives sufficiency and gives life
and existence and maintenance
and maintaining of that life and existence for
everything else.
So we can neither hurt him nor can
we benefit him. We can't bring harm to
Allah Subhanahu Wa Ta'ala.
If all of us were not to worship
Allah, as mentioned in the Hadith,
that would not,
decrease from his sovereignty or his kingdom 1
iota.
And if everyone was to join in unison
and worship Allah Subhanahu Wa Ta'ala as one
Ummah as he commands,
that would not increase Allah's sovereignty or kingdom
over us one iota. So
if he is not in need of us,
then everything that he does, everything that comes
from him to us
is for our own good, for our own
need. Not because Allah needs from us.
And even when we describe things like Allah's
wrath.
Right?
It's not in the same sense as the
human one. We think about anger in the
human sense, and we say
Right? Even one of the names of Allah
Subha Tahir al Montakhim.
Right? The one the avenger, the one who
takes,
vengeance on on on on Ilkhan
doesn't mean that he does it out of
anger or it does it in the human
sense. Right? Someone like Khamz, your sister, your
brother, or family member, you know, you wanna
you wanna take vengeance. You have that. Asaf.
Right?
You want that.
It's a human, very human emotional response. Allah
doesn't have that. So
when we
say it means that he will take to
task
those who defy
him. Not because he's angry with them, and
like human being would be angry, but he
found them defiant, and so this is the
proper
Adil. Right? Some people will deal by his
justice and some people will deal by his
rahma. So al Adil or the justice in
this instance would be that Allah
can take every single one of us and
not give any of us life because none
of us actually did anything or precipitated
anything in terms of behavior, in terms of
entitlement for to be given life.
So
that means everything we receive is a gift.
Everything is a gift. Everything is atla.
Right? Wamaqanatla
will become ahadura.
Everything is atla from Allah SWH.
We give from here and we give from
there. And the Ata of your Lord can't
make and a matura. Right? It's not something
that you should you can shake off,
but everyone is going to receive their naseeb,
their allotment from the ata'ah, from
the giving of Allah Subhanahu Wa Ta'ala.
So that central theme then is,
Allah is worthy of being worshipped.
Just no matter even if He did not
create incentives for us. What are the incentives?
Jannah, paradise, obviously.
Or if he did not create something that
was
a way to
encourage us not to do the opposite, which
is hellfire. Right?
So he says Yagulam,
a paragraph later.
Maintain a state of fear and entertain no
hopes until you meet your Lord.
Have the feet of your heart and those
of your
physical body firmly planted before him,
and hold the document of safe conduct in
your hands. At that point, it will be
appropriate for you to feel secure.
When He has ensured your safety, you will
experience much good in His presence.
When He has ensured your safety, it will
be firmly established
because when he grants something he does not
go back on it. When the Lord of
truth, Azzawajal selects a servant, he draws him
near and brings him close and whatever whenever
fear overtakes him, he lays upon him something
to dispel that fear and to reassure his
heart and his innermost being his sir.
This is therefore between him, and
him, and then the servant of Allah Subhanahu
Wa Ta'ala.
So makhaaf of Allah, in other words, having
a fear of Allah Subhanahu Wa Ta'ala, is
not just about fear of
consequences, but it's fear
based upon a reverence
and a haybah, being in awe
of
the jalayl.
Right? The the the magnificent
nature of Allah Subhanahu Wa Ta'ala. And so,
lazim alkhawf wala'tatmal.
Right? So when they talk about
the opposite of haf here, they say,
al amal. And here amal means hope, but
not hope in the sense of being hopeful
for the mercy of Allah Subhanahu Wa Ta'ala.
In the Arabic they used two different terms.
There's there's the word that's called it amal
and the no other called rajah.
So Raja is praiseworthy. Raja
means that, you are hopeful for the mercy
of Allah Subhanahu Wa Ta'ala. And as in
Naqaa, secondly he says, Arraja umaa ta'alaahu amar
wa illafummiya.
Arraja
having hope for the mercy of God is
that which is accompanied by Amal, by by
hastening and striving and and availing yourself of
the mercy of Allah.
Wa illa,
Otherwise, if it's not accompanied by any of
that, for umniya, then it's just like wishful
thinking.
And this wishful thinking is is also associated
with this word, amel.
Emel, they they usually mean to to mean
a hope that you're going to live beyond
the day that you're in. In other words,
you're hoping that there's always gonna be a
chance later to make up for for whatever
mistakes you're doing right now.
So they say, tudil amal is blameworthy, having
this idea like, I'm still young. It doesn't
matter.
I'll fix things later on when I retire.
Something like that.
So that's why they talk about kisr al
amal.
Having short hopes.
Right, or being realistic in terms of how
long you're going to live.
Right?
Lives are determined by Allah
You
know, in in another part,
just like Allah Subhanahu Wa Ta'ala, we don't
know
when we're gonna get sick or how we're
gonna get sick, and it just comes upon
us sometimes
without any preparation on our part, it just
overcomes us. Death is the same way. What
do you think death is? You know, death
is just it's another circumstance Allah subhanahu wa
ta'ala can can put you away. You can
fall,
you can die while you're asleep
or you can wake up the next morning.
Also that's by
Allah Subhanahu Wa Ta'ala.
So these things
tibaftah. Right? They come without you necessarily,
you know, having a preparation for it. That's
why one of the A'at would say,
Right? We we we don't want
And in some of the hadith, the prophet
says one of
the the gifts Allah subhanahu wa ta'ala can
give you is not to give you
That you have time to prepare. So rather
than dying suddenly,
then maybe Allah Subhanahu Wa Ta'ala he you
know, it's actually a blessing if Allah gives
you some sort of sickness, whether it's for
weeks or days or how long or months
beforehand. So that you put yourself in the
mode to prepare for death. And then,
you take your 'aqdeyat, you take your
precautions and you about dawba, and you think
about radul madhaliim, and you think about
fixing things with people, relationships
that you messed up maybe,
or other things like that.
Because now you know, Al Ajal, Allah is
giving you amarot. He's giving you signs.
So it's like you're driving the car and
rather and and and the the light is
green,
and all of a sudden it turns red,
and you gotta slam the brakes, but then
it's too late.
Versus Allah subhanahu wa ta'ala gives you Ishara.
He's giving you the yellow light.
He's telling you
it's coming soon. Right? And, you know, our
very aging, right, are slowing down as we
grow older and getting, you know, grays and
whites
in your in your hair and your beard
and not being as fast as it used
to be and slowing down physical aging.
It's a great great blessing. Right? Because it's
telling you, it's giving you a message. Remember
how we said in the beginning, everything is
a message and there's 7,000,000,000 messages. So Allah's
sending you a message, you know when you
lose a step and you're not as
sprightly as you used to be
then
so Allah is telling you that's now it's
time to make preparations
for the next life if you haven't done
so already.
That's why generally in in the tradition, 40
years of age is considered to be like
a big
milestone
because it's
the age traditionally seen as,
right, when the
full,
as Mehmed Ersdir says, the the full luh,
the full,
light of intellect,
reaches its apex or its zenith at 40
years of age. So the beginning of intellect
is that pubescence,
but then one is expected to kind of
grow in that until they reach 40 years
of age. That's why some of the the
the Ahwadi Uyed mentioned,
if one's Khayr hasn't
defeated their shah by the time they're 40,
then, you know, they they're doing it wrong.
So
you wanna be in a position that, you
know and and they say at 40, then
that's when you really start,
you know, living, so to speak. You're kind
of building
up until then. And then
at 40 years of age, 40 plus
and that's why many of the most of
the prophets, not many of them, most of
them, they received the. They became prophets at
40 years of age just like our prophet,
So,
you know, don't have Tullil Amal, don't have
this Amal, have Khov, have Mahafa.
Right?
That,
you don't know where you're going to be.
You don't know what's going to happen to
you. That's why whenever the UHN said it's
okay to say, Ana Mu'min, insha'Allah.
I am a believer insha'Allah. Not that you
have Shaikh in your iman,
but you don't know about the khatima.
You don't have you don't know how you're
going to end up, how you're going to
die. Are you gonna be in a state
of iman and Islam or ihsan or not?
So when you say, anam muminshaAllah,
tuqilatamulillahi
Allah, you're leaving that matter up to Allah
Subhanahu Wa Ta'ala and you're hopeful that that's
going to be the case.
So this idea of amen or safety that
he's talking about in this particular section is,
you will only feel like you have some
a man if you're on the salat al
mustaqim.
As long as you're not on the salat
al mustaqim, you're not striving to be a
man, how can you feel a man? How
could how are you going to feel safety?
You're always going to be feel a little
bit,
doubtful and uneasy as you should.
The Makar of Allah, what what the Allah
subhanahu wa'ala
can determine for you what will happen will
not happen.
You shouldn't have a man from that.
Right? Just like the great Sahaba of the
Waqdas Siddiq,
he said if I had one foot in
paradise and one out, I still wouldn't be
sure I'm entering
till I have both feet in.
So we want to,
you know, we want to to be like
that. We want to be humble before Allah
Subhanahu Wa Ta'ala. We're gonna have this makaffah.
We're gonna have this haybah
with Allah Subhanahu Wa Ta'ala.
And at the same time, we want
to have hope, rajah, in Allah Subhanahu Wa
Ta'ala based upon our hastening and our striving.
So that we may avail ourselves of this
great blessing from Allah Subhanahu Wa Ta'ala.
So I'm gonna read one more
excerpt.
Comes towards the end of the discourse.
He says
on page 127, second paragraph you're following,
pour onto you there is broken broken glass
in your meal of crumbled bread,
and you are eating it unawares because of
the force of your gluttony,
the overwhelming urge of your appetite and desire,
and the intensity of your greed,
after a while your stomach will be cut
and you will perish.
Your misfortune is due entirely to your remoteness
from your master, Azawajal, and your preference for
others.
If you examine creatures Al Khan carefully,
you would hate them and love their creator
and khalil. As the prophet
said examine carefully and you will loathe them,
meaning you will hate them,
But you love and hate without searching
examination. The intellect can probe, but you have
no intellect.
The heart or the qalb can probe, but
you have no heart. The heart ponders, reflects
and takes notice. As Allah Subhanahu Wa Ta'ala
has said, surely in that there is a
reminder for anyone who has a heart or
who gives ear with full attention.
Let the mind of the aql be transformed
into a heart, qalb.
Let the heart be transformed into
an inmost core or sir.
Let the inmost core be transformed into fana'
or annihilation and let annihilation be transformed into
being
or Mujood.
So Sheikh is being is using obviously metaphor
in this particular section when he talks about
broken glass and it's in your crumbled bread
and you're eating unaware
because of the force of your gluttony.
So it's talking about not being discerning
in our tinnawat of the dunya. Not being
discerning of how we
deal with the dunya. We should be very
discerning, we should be probing.
And he said that's why if you probe
very carefully, you will see that Alkhal,
the creation,
that you are running after and looking for
a validation and applauding and lauding and so
forth from them. If you grow closely, you'll
find that they're not gonna bring
you any benefit. And if you see that
they can bring nothing to you, it doesn't
mean load them in the sense that we
hate people. But in your heart there should
be a a detachment from them. An attachment
to Allah Subhanahu Wa Ta'ala.
As we've said many times before.
And
sometimes when Allah really loves you, what he
will do, he will create this washa,
right, this,
feeling of remoteness
from people.
And and in one of the the hikm
of ibn Abdul, second he says, if Allah
gives you the spaasha, fa'alimin na wu readil
unsavik,
then then know that Allah wants you to
be more intimate with him. So when he
removes
some of the comfortable things in your life,
then he's turning you towards him.
That's why we said, you know, one of
the the meanings of this pandemic that we're
going through is kind of a collective, let's
all turn towards Allah Subhanahu Wa Ta'ala. You
know, let's begin to Turbactin, let's begin to
Haftawba and Hineva.
And,
stop depending upon the the creature comforts and
and the things of ease in our life
and we think that we've earned them and
then we use them to define us, we
see that it's all a mirage.
So,
in this sense,
let us probe with those faculties that are
there.
So the hakan or the intellect, right,
the its purpose is to stop you from
getting into situations where the consequences will be,
blameworthy.
So that's why they say nurulakh. So the
light of the intellect means when someone reach
a pubicubicin age, as we've mentioned earlier,
that they're able to see, oh, there's consequences
if I do this thing.
You know, it's not just just do it
and see what happens.
Now I can I can conceptualize if there's
going to be a consequence? So that's aqid.
And aqid in in language, meaning in the
Khaleel, it's not which you you tie something
down, like you tie your your camel. Aqid.
So tying your camel so it doesn't move.
So the a'tilha kind of ties down the
limbs,
ties you down so you don't make mistakes.
But if it's if you don't have an
a'tilha in that way, right, you're not thinking
with your aql, you're overwhelmed with emotion and
hawa and nafs and taba, the aql, the
intellect doesn't work. The heart can probe as
well but also the heart now the khalil
is based upon more of a spiritual piercing
insight. Not just the intellectual one but a
spiritual one. But if that's not probing,
then how are we going to know that?
How are we going to use it?
So that's why it says the heart ponders,
reflects, and takes notice based upon the verse
and the ayah. In the fidhari kaladhikra
dimankana nahuqalb.
Right? All of this there's a zikra, there's
a reminder
for the one who has a heart.
Oh or who gives ear with full attention.
But if you neither have a piercing into
the spiritual heart, nor are you paying attention
with your ears, then how are you going
to heed
heed the admonition and heed the call?
So he said let the mind be transformed
so let the mind be transformed
or the ahad be transformed into a heart,
into a qal. So not they're they're in
congregants with with one another. And so now
your ability intellectually to tell the difference of
of consequence and how they're coming about is
also fueled
and informed by,
the khalb in a sense. There is an
a sort of instinctual
aspect to it, a spiritual instinctual aspect, but
that's
that's correct, that's piercing.
And then let the khal
be transformed into the Sir. Right? And the
Sir is even more piercing because the Sir
is the one that has the most direct
relationship to the divine,
to the divine meanings and to the divine
commands.
And then let the inmost core be transformed
into fana,
annihilation.
What does that mean? Annihilation of Sifat al
Bashariyah.
So you become
oblivious,
spiritually speaking, of your
human attributes,
right,
of Naks,
of things that are shortcomings, that are failings
and you transcend that.
And you transcend that by being totally immersed
and subsumed in the remembrance of Allah Subhaana
Wa Ta'ala. When you become immersed in the
remembrance of Allah Subhanahu Wa Ta'ala, then that
fana becomes wujood.
Right? Then it becomes a wujood billah.
They say wujood bin ness. Right? And wujud
billah. Now it becomes present,
Hadir,
mujud
with Allah
And this is what the hadith of Kuzi
is referring to.
Then Allah becomes the hearing by which you
hear, the seeing by which he sees,
and the hand by which you strike and
the foot by which you move.
In other words,
the Murad,
your Murad becomes Allah's Murad. Not just in
terms of,
irada of Allah in terms of what's going
to happen, but also his commands and his
prohibitions.
And so there's a congregants in that. And
then at that point, definitely.
Right? You have you
are now no longer so much interested in
your nafsani
inclinations and and all that sort of thing.
Walakintapqabillah
and then you
remain malbapi.
You remain with the one who is always
remaining, the one who is always everlasting.
Namely,