Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 25
AI: Summary ©
The speaker discusses various types of fear and the importance of learning to be productive and healthy. They emphasize the importance of not seeking pride and not seeking pride in one's actions, treating oneself with blessings, respecting others, and learning to use words like "has been there" and "has a heart" to achieve success in life. They also stress the importance of planting trees and maintaining a forest for better health. The Sharia tensi, the J lifestyle, is the way to apply bone setters and fix perils, and is the path to achieving blessings and being productive.
AI: Summary ©
So, Alhamdulillah,
we
are reading from the
Qatar al Bani or slave al Rahmani,
a set of 62 discourses that Sayyid Abu
Hader
al Jilani
and Mujid did of the 6th century of
the Hijra,
delivered over the course of
a year or 2. Actually, I've been doing
them for many years.
Used to have 3 majalis in the week.
2 at the Madrasah and 1 at the
Rebat,
which is
a type of zawiyah or
place where there would be kind of
a lodge and so forth for for Mujahideen,
people who would be coming out of town
and staying some time.
And
this school, this Madrasal, was actually belong to
a sheikh of his and then he gave
him the the
iden or the authority to start delivering lectures
there.
And it said that in his biography by
Maharaj al Ashtalani,
that before,
sheikh started to give these lessons, these sermons,
these duroos,
they say, Ishtabdibihilhad,
you know, he
his plight was difficult. He went many days,
sometimes months,
barely eating anything, just kind of scraping by
and at the same time studying and being
with the Moshiach and and so forth. And
plus what he thought to be of
the,
kind of the delinquency or the,
you know,
the pop and circumstance of city life, as
it were, as it was in Baghdad.
So he went to the outskirts to the
gates,
of the city, and he was going to
go for Saha, which he used to do
all the time, to go out to the
desert.
And then as he was going and then
he heard a voice say to him, an
inner voice
say to him or maybe an outer voice,
that,
what are you doing? Where are you going?
You should
go back.
There is nafaa people. They are benefiting from,
your classes, from your sermons. And so as
long as there is a benefit there,
then you should go back. Then he said
to himself,
that's nice and everything, but I want the
safety of my deen.
Right? I don't wanna be in the fitna.
I don't wanna be amongst the people in
the fitna and so forth. So I'm looking
for the safety of my deen.
And then the voice said to him, the
safety of your deen is in being with
the people right now, is in going back.
So, the sheikh after that, he went back
and then
over the course of a few decades, he
delivered, many many of these sermons and it
said that
sometimes over 70,000 people would attend and there
would be 400
scribes,
400 people writing down every word that he
said. So we're reading from
from some of those lectures, from some of
those sermons.
And
as you might notice,
the language of it is
fairly straightforward. I wouldn't say that it's something
in in the highest forms of
eloquence in terms of Arabic.
But nevertheless,
the the power that these sermons had on
the people of
Baghdad and you know, the many, many people
who
who found salvation
at the hands of
Sheikh Abdul Khadar Jilani.
And
a popular story when he went out, he
was orphaned at a young age, his mother
took care of him.
And
she is the one who
approved of and even encouraged him to to
leave Jilin,
which was a small
sort of countryside
village,
which is in modern day Iran or Persia,
to go to Baghdad which was the center
of knowledge and learning and you know, a
very, urban
culture of,
you know, of of the Islamic disciplines and
sciences. That's where people would go in his
day. And as we know later on,
or earlier than, Befkadji,
Imam Al Gazeri also wasn't Baghdad.
He was the head of the Nizhormaya,
the main school there. So certainly,
Sheikh Abu Khloe did any heard about that
and all those things. And so,
he made his way to Baghdad and she
gave him 40 gold dinars,
which was quite a sum of money at
the time. You know, 40 gold coins.
And
she tied it in a little, he was
maybe 16 at the time, tied it in
a little pouch
that he kept under his armpit
to go.
And so when he went,
travel back then was dangerous. And so
more often than not you would find what's
called kutta turuk
or highway or robber robber men. You know,
they would come on horseback. And he describes
the story, he said, 'I saw 60 horsemen
and 60 of the Hossain, 60 men on
horses,
come towards us to our kafila, to our
caravan,
and they stopped it and they demanded all
of the money that everybody had.
So one of the men came to see
Abdul Kalaj al Jilani and he asked him,
what do you have?
He said, actually I have a pouch of
40 dinars,
and it's tied in a little pouch underneath.
My mom put it for me underneath my
my armpit.
And the man didn't believe him. He said
because he didn't look like a person who
would have 40 dinars and you know, why
would he tell them that anyway? So he
ignored him and and and moved on. And
then another one of the the crooks came
to him and asked the same question.
Sayabdakkal Jelani
answered in the same exact way.
And so
he also ignored him and said, this guy's
making this up. He's a little kid.
And so they go back to the head
thief,
their leader, the the sayid, the ace,
and then when we were talking, they both
related the same story.
So the the head said, bring me bring
me this this young man. Bring me this
boy. And he asked the boy the same
question. He said, do you have anything with
you? He said, yes. I have 4 idina's
and they're in my pouch and my mom
tied it for me underneath my, you know,
inside my jubba,
inside my cloak here,
underneath my armpit.
And he said, okay. Show me. And so
he came, took it out, and he showed
them
the 49 in his hand.
He said, the man was astounded. He said,
why would you tell me that?
We wouldn't think that you had anything unless
you told us. So why would you even
divulge this to us?
And he said, well I made a promise
to my mother that I'm going to be
truthful and I'm never going to lie and
I'm going to this was the Ehud, this
was the covenant I spoke with her and
with God, that I'm not going to lie
and I'm going to
always tell the truth.
So the man
fell down and he said: It is I
who have broken my covenant with God and
it is time for me now to make
Tawba,
to repent. So even before he gets to
Baghdad, all of those people,
those 60 horsemen who were with,
you know, this band of bandits as it
were, all made Tova, all repented
by the hand of Siobhan Khaled Jilani and
they returned the money back to
the rightful owners. And then Siobhan Khaled Jilani
then went on to Baghdad and,
you know, started studying
more intensely and earnestly over there with the
Fakha and the Mufasidin and the Muhaddithin
and so forth.
So,
just wanted to give kind of a little
background. Many of us
don't know a lot about Siyan and father
Jalani. I believe that book also,
that Ibn Hajar asked Jalani,
who as some of you may know is
Sahib Fathal Bedi,
which is considered to be
the best or most well known
commentary on the Hadith al Bukhari.
Ibn Hajar al Askalani and he, you know
he was Askalayn or Askalayn, which is modeled
in Palestine, he was mostly in Egypt and
he's
he's buried here in Cairo, not too far
from the,
from the in Makhamah, Sin Ereme Shaffei,
Roglan
and Gimean.
So
this, this course that we've arrived to, 27th,
he begins by saying,
So
I all of that I thought was kind
of important, so I just read it. And
let's look at the
English. So that's on page 175
with 27th discourse for those who are following.
Be sensible, he says, after some discussion, the
sheikh said, be sensible and do not lie.
You say, I am afraid of Allah,
akhafullah,
when you actually are afraid of others instead
of Him. Fear no jinni, no human being,
and no angel. Fear no animals, be they
vocal or mute.
Do not fear the torment of this world
and do not fear the torment of the
hereafter.
You must fear only the one who inflicts
the punishment.
Kapal here with Oya, Allah
The intelligent person
does not fear the blame
of any critic besides Allah
He is deaf to the speech of anyone
other than Allah.
As far as he is concerned, all creatures
are feeble,
sick
and poor.
They have no power over their own.
This person and his peers are the scholars
from whose learning one can benefit.
Those who are well versed in the sacred
law, is Shar'a,
and the realities, the haqqa'ik,
of Islam. They are the physicians of religion,
of the deen,
the bone setters,
al jabi'un, who can mend its fractures.
Oh you whose religion has been fractured,
apply to them so that they may repair
your fracture.
He who sent down the sickness, Ade, he
is the one who will send down the
remedy or doe.
He is more aware
than any other of what is beneficial.
Entertain no doubts about your lord Azzawajal where
his working is concerned.
Your own self deserves to be treated with
suspicion and blame
rather than anything else.
Say to it, the carrot is for those
who obey
and the stick is for those who disobey.
Or Al Ata, the gift. The iman who
obey
So there's kind of like a literary device
there that makes more sense in Arabic. When
Allah swanahu wa ta'ala wishes a servant well,
He makes him suffer a privation.
If he bears it with patience, He promotes
him, favors him, grants him gifts and makes
him rich, and rich in the spiritual sense,
and perhaps even in the material sense.
Oh, Allah, we beg for your nearness to
you without tribulation.
This is important.
Talbul
kurb. Right? You wanna be near to Allah
Subhanahu Wa Ta'ala, but don't seek seek it
via tribulation. Don't ask for bala. That's what
we said in one of the previous discussions.
If you ask purely for Sabr for patience,
and you are not in a position of
tribulation,
then it's like you're asking for tribulation.
So
don't ask for that, ask for laafiya.
Is a Nazareth by that.
But if you have patience,
then, if you have a fitna or a
trial or tribulation,
then you ask for patience
in order that you may have the proper
and adab
with Allah Subhanahu Wa Ta'ala in that particular
situation.
So it's not that we want taraqih, we
don't want to be promoted in the spiritual
ranks
via trial and tribulation.
Allah may choose that for us, but rather
we would have it from,
Taweli,
and Iftawl and Iftawl alinaa. We'd rather have
it by
successive
and continuous
blessings,
and bliss and ease. Right? Because there's 2
ways you come to God that I've not
thought of, the second way he says. Either
you come from this,
or the
comes one after the other. Oh,
means that you come by the chains
of tribulation.
Both of you both of them, or both
routes ultimately are for your benefit, are for
you. It's for Allah Subhanahu Wa Ta'ala. You
read winka and tataqarab
ilay. If he doesn't want that, then he'll
give you something else called istidraj.
And istidraj
means ease and facilitation
and
bounties and what you consider to be blessings.
Walakin malmukhalifa.
But not with Muwaffaka,
not with following the sharia, not with submitting
to the cover of Allah Subhanahu Wa Ta'ala,
but with the Muqhalifa.
Right? With,
disobeying Allah Subhanahu Wa Ta'ala, not accepting his
decree.
Being
ill willed and ill mannered towards his ayah,
to his creatures and to his hulk.
So if you're doing all those things, and
at the same time life is great for
you, then life is not actually great. This
is what Allah would mean when he says
in the
verse,
I will give them this
I'll give them this sort of,
progressive gradiated
type of ease and pause.
I pause for them. And that's why they
say
Right?
Allah will give you pause, but he doesn't
forget about you. If you are deserving of
a comeuppance, it's going to come sooner or
later.
In the kedi matin.
Right? So what Allah
has involved.
So
Don't just be pleased with the blessing, but
how are you treating it? Because the true
blessing is you having the shukr, is you
having the gratitude and treating the blessing properly.
Then you know your place with Allah, because
Allah has a high place with you. But
if Allah has no maqam with you, and
you ignore His prohibitions,
and you
are remiss in His the things that He
commands of you,
then that would be cause for worry, even
though things are easy.
So as Sirkhairi says, we beg you for
newness to you without tribulation.
Treat us gently in your judgment and your
decree.
Save us from the worst of evils and
the sly tricks of the corrupt.
Protect us however you may wish and as
you will.
We beg you for pardon and well-being in
religion and all matters of this world and
the Hereafter.
We beg you for help,
or success in doing righteous deeds,
and for sincerity,
in the performance of those deeds.
Then he well, it's a story. A man
once came into the presence of Abu Yazid
al Bistami,
the famous aesthetic,
then kept looking to right and left, the
man that is.
So Awe Yazid asked him, what is the
matter with you? Ma'aluka, Yani, what's going on?
Ma'aluka.
The man replied,
I want to find a clean spot where
I can perform my salah prayer.
Abu Yazid then said to him, purify your
heart
and pray
wherever
you wish.
So
let's get a drink here.
He couldn't find a clean spot
because he's looking from
the eyes of one who's not clean inside,
and that's kind of
the the the mere effect of your of
your inner state.
So if if inwardly
is not pure, is not clean, then you
see outwardly everything doesn't look clean to you.
And then if inwardly is pure and clean,
then you see everything as also pristine,
in as much as that it is the
tajalli.
It is the manifestation
of the names of God.
So these are Tajaliat al Asma'l Sifat.
Right? So here is Arisk, and here is
Imata, and here is Ihya,
and here is Khahar, and here is Jalal,
and here is Jermal.
So the this is called Tawhid al Asmat
was Sifat,
which is a level beyond Tawhid al Afaal.
Tawhid al Afaal, Tawhid of the acts,
means you see Allah is a sole actor,
everything.
And that every intermediary is just kind of
an instrument of God and not really something
you treat as an independent force that you
would get upset with or anything, because you
know that it's coming from Allah Subhanahu wa
ta'ala.
And then Tuhhid al Smet al Sifat, which
is a higher level than that, which is
the,
kind of, Alwulayya Al Kubera. The first one
is Wulayya Suhraa. So the lesser Wulayya, but
Alwulayya nonetheless. That you see Allah Subha'ala as
the the actual behind everything.
Hamal Wulaayi
Al Kubera or Greater Wulaayi, Tawhid al Asmat
Walsifat.
Now you see not just the acts, but
you see tajalliat.
You see the manifestations
of the divine attributes. So you're actually seeing
Allah. This is called also Musa Hada. Right?
The witnessing
of Allah,
as the khadim,
tatajallah,
so the one who is,
forever and everlasting
and without beginning and without end.
Means that he manifests his attributes
in creation,
and,
then,
those things happen.
Right?
Every day there is an affair, there's a
matter.
Right? So what Allah
already
knew and was intending to do, but now
it's becoming
10 feet, Munafed.
Right? He's executing it, and we are it
is being revealed to us in time as
we're seeing it happen. Hadah,
Tawhid, and Ishmael.
So,
this is asking,
you
know, seeing that. So this man he didn't
see that. That's why he replied back to
Abu Yazid,
purify your heart and then you can pray
wherever you wish.
So in the first
section, Sheikh, he talks about
fear of Allah Subhanahu Wa Ta'ala. And I
think when we say fear, this is often
misunderstood
too. Like what does it mean to fear
Allah?
Those kind of different ways
to fear something.
At the most basic level,
it's fear for
you know, one's own
personal,
safety or one's own personal wellness.
So I fear, like, oh, there's that lion
just got out of its cage.
I'm pretty afraid now it's gonna come right
after me and, you know, eat me.
So So I'm fearful of the consequences of
what would happen if that animal were to
get close to me. And
that's kind of the very
basic type of fear. Do we have that
sort of fear with Allah Subhanahu Wa
Ta'ala? Yes.
But there are,
I would say,
more advanced or
more divinely inspired ways to
fear Allah Subhanahu Wa Ta'ala.
That naked type of fear, it's also the
type of fear that maybe you can say
shaitan has of Allah Subhanahu Wa Ta'ala. Cause
on the day of judgement when people will
complain, oh shaitan led me astray,
then he will be nakasaraa.
I am free from what they have said.
I am very inni akhafullah, I fear Allah.
He's not actually being truthful,
but that's not the fear,
that type of fear that we want. We
want a fear that is mumzooj,
right, that is mixed,
You know, kind of like
it's,
it's the child of of of one parent
that is
fear and the other parent that you could
say is,
respect,
reverence.
This word that we sometimes use, khashiya.
Right? Khushua,
heba.
You know, heba means
tehibosheit,
that you see it as something really So
it's not just fear of the consequences, but
it's
a recognition and acknowledgment
of
the power of whatever you have the object
of your field to
to consequences.
So
that's why sheikh says here don't fear the
adheb itself, but fear manyamlukul adheb, yanimuazibil
adheb, the one who has the power.
So
don't fear the adab, don't fear the punishment
in as much as you fear al Muazib.
Right? And Muazib is Allah
He has the potential
to do that.
And so
if
he has everything, right, and when by everything
is within his power and his ability and
his knowledge and so forth, then
let the fear be more associated with
a understanding,
marifa,
knowledge of the nature of God. And when
we say nature of God here we mean
His attributes.
So we see Allah's attributes and we see
that He has,
wu'l sifatah,
jamaalwajalal,
as we've said before. So he has the
beautiful attributes, the attributes of beauty, and the
attributes of jalel
of magnificence. So to have a fear, right,
a healthy fear of those attributes,
an understanding of them.
Right? And that's why the hadith mentions,
whoever
makes asa,
you know, whoever understands or memorizes or imbibes
the attributes of Allah and
understands them
well, they will be entered into paradise.
And some of the Arameh have written books
about how do you how is this
how do you imbibe the the attributes of
God? Because some of them are, you know,
are like, hey, Nah. Some of them are
like, kaha. Should you be kaha?
You know, so that's why they said some
of the attributes are ltihalok and some of
them are ltihalok.
So tahaluk means I actually imbibe that attribute
within myself. And most of the time that
replies applies to Sifat
Jeman, the attributes of beauty.
So I should exhibit Rahma, you know. I
call Rahimin
The ones who show mercy will be shown
mercy. Have mercy upon those on the earth,
and the one who is in the heavens
will show mercy upon you.
So mercy,
compassion.
Right? Lotf,
gentleness, *.
Right, clemency. So these are all sifat al
jimat. There's toslah,
bittahaluk.
Right? That you actually
take them out in human form. How do
we know what they look like in human
form?
Our prophet, sallallahu alaihi, salam. That's how we
look like. What they look like in human
form. And when Aisha replied about the prophet,
and his character was the Quran, it means
also
arrabaniyah.
Right? Kunu rabbaniyah.
As the Quran says, kunu rabbaniyah.
Right? Take
the attributes that are
appropriate
for takhanluk, to imbibe as your own character
traits. That's how to be
alim rabbani, you know, a learned rabbani, you
know, divinely
inspired person. And then there's other attributes, lita'aluk.
Right? And the ones lita'alok are sifat,
al jaleel, wal kahar, walintikam,
hawn takebir. So these attributes, if if a
human being takes them on, they're inappropriate.
And in the Hadith Qudsi,
Allah says
So Adhamah and Kibriya which are sifat,
jalal.
So Adhamah, greatness, and Kibriya,
and power over all things.
These are my 2 garments. Right? The upper
and lower garment metaphorically,
proverbially.
Whoever
challenges me in them or
nazali like challenges me or competes with me
in them, kasamto, right, they will be destroyed.
So
one of Allah's names, Al Jabbar,
but when we say Jabbar to human being,
we talk about Jabebra, it translates as tyrant,
Right? As someone it's not appropriate for you.
Right? But that's not appropriate for pharaoh.
And he's the one I
am your Lord most high. So I don't
know I mean I mean a Jabr. Right?
He's he's taking out Moshifa
that belongs exclusively
to Allah Subhanahu Wa Ta'ala when he should
have had a taaaluk,
and Allah Subhanahu Wa Ta'ala Jaba. So when
there's taaaluk, it means, okay, he's Jaba on
the opposite.
Right?
You
know, I am a servant.
I am at Allah's mercy.
I don't have any power of my own.
So this 3 of them should be of
El Mu'azib lir adeb.
So as far as one is concerned, all
creatures are feeble, sick, and poor.
They are in their
in their,
reality.
And this person, his peers then, are the
scholars from whose learning one can benefit.
So al-'alim,
al-'amil.
We see this
emphasized
by Sheikh many many times. It's not enough
just to profess things.
When you profess something and you don't have
it inside,
Sheikh, he calls that either kedib or nifaq.
Right? He calls that, like, you're actually lying.
Your your actions are lying. Not that you're
lying and and trying to deceive people, but
you deceive yourself is what he's saying. Right?
Or
you you have an inner hypocrisy, which is,
as we talked about before, which is the
nifaq of al-'amal,
right? The nifaq of of deeds,
not the nifaq al atikal. You believe in
Allah but
somehow your actions
betray what you say that you believe.
And in Arabic language that's a type of
kathib.
So even though they came to the prophet
and they said, we witnessed that you're the
messenger of Allah, and Allah bears witness that
indeed you are the Messenger of Allah, but
then Allah bears witness also that the Munafiqeen
now hears nifat al aqiqat,
right? The the the ones who are hypocrites
and not really Muslim, not really believing in
the Prophet,
he bears witness Allah Subhanahu Wa Ta'ala that
they are liars.
Because even though the statement is true, you
are indeed Rasulullah,
but they don't believe it.
So lying can be either
making a statement about reality and that's not
the reality,
or you make a statement
that is reality, but you don't actually believe
it. So both of those forms are considered
to be,
a type of of of, of lying.
So it's a misrepresentation
of yourself.
What he's referring to here is a misrepresentation
of
your spiritual state. So if the din actually
is your spiritual state, it's outward forms, yes,
but the outward forms are there to solidify
and to,
you know, to to root
the the spiritual form, right, or the spiritual
reality. So if they're just outer forms
and there is no spirituality in the inside,
then they're just outer forms and then there's
not a Haqqiqah.
So when he says here,
he describes these people, those who are well
versed in the sharia and the haqqiq
of Islam.
This is what we hear sometimes in the
Sufi literature.
A sharia wadhatiqa. It's sometimes referred to as
a sharia wadtariqa wadhatiqa. So
sharia is
understanding all of the Hakim. Right?
What Allah has commanded us to do via
his prophet
via the Quran,
via the ishtahidehir al Alemah. All of that
is called,
sharia. And then the tariqa,
not in a very specific sufi sense but
in a more general sense, is to walk
that path, is to
imbibe
the Sharia, is to practice
the Sharia.
And then the Hatikha
is the reality
that should come from
the practice,
which is the tariqa of the Sharia.
And then someone then will have will be
embarged with the hafa'il.
So he says those who are well versed
in the sacred law and the hafa'il of
Islam,
they are the physicians of religion of the
deen,
the bonesetters, the jayabirun,
right, who can mend its fractures.
So
the Din itself, we've talked about this concept
many times, is not fractured, but the Te
Deyun,
which is how you apply the din in
your life, this is what's fractured.
This is what needs to be fixed.
Right? So there's always going to be a
gap between,
the way that you practice your dine, just
based upon our own failings and our own
shortcomings,
and the pristine
teachings of the dine.
And sometimes people get those 2 confused or
conflated so they see,
you know, what we call
malpractice,
if you will of the Din and then
they say, oh, that's the Din must be
not right.
No, there are people who just we are
all flawed individuals and we're human beings and
we make mistakes.
But the ideals of the din and the
and the values of the din and all
those things remain,
sacred and pristine
and unassailable.
Only we make mistakes in how we apply
it. So
the Jabal, right, the one who's these bone
setters as he calls them, the Jabi Woon,
are the ones they can reset the bone,
and they can,
mend it well because
they've gone to the places where people have
are just beginning to enter into.
So he said that's why they are the
physicians. They have the remedies.
He mentions about them that they
think in the part that we read here.
Take the next page. Take instruction
from the sheiks and learn from them how
to journey on the path that leads to
Al Haqq, for it is a path they
have already traveled.
Ask them about the afflictions of lower selves,
the passions, the mufus, the ahuiyyah,
natural urges,
for they have borne the pain of their
own afflictions and have experienced their own perils
and pitfalls.
They remained in that situation for quite some
time, making progress bit by bit until they
got the upper hand over it and gained
control and mastery
of themselves.
So
the advantage that they have is that they've
they've been through the as he mentions here,
they've been through a period of ostentation. They
felt in their heart what it feels like
for people to want to look at them
and be concerned with them and to be
validated by others.
And they, via their own spiritual training, with
their own sheikh or with their own mentor,
were able to
get out of that for the most part
and leave it. And
you know, they kind of they know how
to do it or they have some experience
in what it takes or at least can
offer one some pointers about, you know, when
how to
leave that kind of,
lower state of spirituality and move on to
a higher state of spirituality.
And sometimes it's not just by words,
oftentimes it's by the ahuayad of these people,
by their,
but just being with them, just sitting with
them.
You know, we were we did
the the project that, see the,
Halun Subhiraj and Abhayat Yam Sanders are working
on about saints and sages and exemplars and
they've raised some money to write some of
these books about these men and these women
that they've come across and then the Fatiha
have come across some of them. One of
the things that we always realize is when
we sit in their presence,
we kinda have all these questions about what
to do and what to think about and
why am I thinking about this or what
or not. But then when we actually sit
with them,
all the questions go away.
And they feel like they've been solved
just by,
just by sitting in their presence. So Allah
subhanahu wa ta'ala just like He puts
Baraka in places and in times, He puts
Baraka in people.
And we should keep that in mind. You
may not have to go all the way
to Mecca or Medina to avail yourself of
that barakah. The Medina
might already be in your town, in your
neighborhood, but you never bothered to look. And
you don't even know that such people exist,
around you. And what I mean by Medina
in your neighborhood is Allah Subhanahu Wa Ta'ala
put the Ma'ani,
put the meanings
of Medina. Why is Medina so special? Why
is Mecca so special? Why is Baytin Maqdis
so special? Why are other places like that
we've visited, like the, you know, certain Masjid
in the world, like,
here in Cairo, the Maqam of Emmeh Shafi'i,
Usid Al Hussein, and,
Setin al Nafisa or Setin al Zaynab
of Alibid. Why why do they have this
special thing when you walk in there? You
feel different.
And there's inshira, as we say, there's a
expansion of the chest and so forth.
It's not because of the bricks and the,
you know, it's a historical building and so,
you know, it's old and looks nice and
these are ma'ani.
These are meanings just like Allah put meanings
into places and meanings into particular times, inshaAllah,
nahuwala wa shakaramellah.
We're about a week out from Ramadan, inshaAllah
we will feel that also in Ramadan. But
he also puts it into people
more importantly, or I'd say just as importantly,
it's put into people. Certain people are walking
receptacles and vessels of barakah, of blessing.
And you know this is what the Ummah
needs. And I think
in this current situation that we have now,
many of the you know the world will
be different and many of the things that
we took for granted or we thought that
were was the way to do things, especially
I think in the Muslim community, we're going
to see many many changes. And I think
one of the changes inshallah for the positive
is that we will have a renewed
commitment
to
living,
you know, vibrant Islam
as
expressed in the people who practice it.
There has been this emphasis oftentimes on buildings
and on organizations
and on,
Musasset,
but it's like
we're building and trying to build a forest,
but we don't have any trees
by which to build the forest. But we're
just thinking about the forest. You need the
trees.
Right? Yes. You can you can lose the
forest for
by only seeing the trees, but you won't
have any forest if you first don't plant
the seeds
in the ground deeply. Right?
And,
there's riyaa, there's maintenance, you take care of
it and you irrigate it
and you maintain its upkeep, and let it
grow. Right? And let it, you know,
That's what we want. You you plant it
firmly in the ground, and it's
doesn't go away. It's not like a weed.
A weed is big, but as soon as
you pull it, nebita. You just pull the
weed out and it goes away even though
it has all of this, you know, size
to it, but it's ugly and it doesn't
do anything for your garden and doesn't do
anything for your forest.
In fact, it's an eyesore.
We wanna get rid of all the nebulae.
We wanna get rid of all the weeds
and then we plant
firmly in the ground and then let it
grow and let the branches come out and
let the fruits come,
then we'll have a true forest.
And that forest that we want has to
be done by on the backs
of our
brothers and our sisters,
those who are committed to the Deen, those
who understand the Deen by the methodology
of our pious predecessors,
you know, in terms of the the three
main core sciences,
Iman, Islam and Ihsan Islam, Iman and Ihsan
which correspond to fiqh
and theology, aqidah, and to sawwuf. This is
the way of
our predecessors, and this is the way it
has been for
centuries, if not a millennia or more.
And
once we return to that and we prioritize
human beings, we prioritize
their spiritual welfare.
We prioritize their economical welfare, we prioritize their
emotional welfare and their psychological welfare, and return
to that, insha'Allah,
many, many good things will come.