Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 39
AI: Summary ©
The history of Islam is discussed, including the implementation of Islam as a means of achieving spiritual health and success. The importance of companionship and acceptance of Islam is emphasized, along with the importance of witnessing and following actions of Allah Subhanahu Wa Ta'ala. The importance of learning from the experience of Allah Subhanahu Wa Ta'ala is also emphasized, along with the importance of learning from the process of learning and studying to become a better person. Successful and failures are also discussed, along with the rule of law and the importance of learning and studying to become a better person.
AI: Summary ©
So,
I think we are nearing our
40th,
class so far, 40 days more or less
in a row,
around thereabouts. And
the automat have a saying
or,
a principle
that if you are able to do something
consistently for 40 days,
then you'll be able to do that,
carry that afterwards. You know, it takes 40
days to form
a good habit or 40 days to break
a bad habit.
So perhaps the silver lining in,
this worldwide
what that pandemic is that we hopefully
had an opportunity to
try to form some new good habits and
perhaps
break off from some of the old ones.
And
I hope that's true for me and I
hope that's true for everybody else, inshallah, peace
and day to'ala.
So we're reading from Al Fathfar Loubani, Usayid
Al Rahmani
of Sidi Muwaddeen Abdul Qadr,
Sultanul
Ulamat,
Arjilani,
So
the
Sublime Revelations,
Revelation and the divine
merciful outpourings of
the Sheikh, among his discourses that were recorded
for about
year and a half, but really he was
doing it over 40 years in this fashion,
giving a,
a measureless 3 times a week
in two places, in 1 twice in the
Madrasa and once in the revolt. So the
Madrasa is actually,
that complex is where he is his tomb,
his mausoleum is located today in, Baghdad, in
Baghdad.
And then there was a revolt, which was
like a smaller place, I think, kazoa,
that the Sheikh also,
would do, dourus,
lessons and majeres out
of.
So we have reached Majeris number 45.
And it says this one he gave in
the madrasah,
Anadhis
salam khal.
So let's just look at that part first.
Prophet sallallahu alaihi wasallam said, accursed
is he whose trust is in a creature
like himself.
And the Sheikh says, how many are those
who have come under this curse?
Out of very many people, there is but
one who trusts in Allah, Azza Wajal,
and someone who trusts Allah,
according to the verse, faqadistem saqarvilurwajluwthqa,
has grasped the most secure
handle.
As for someone who trusts in a creature
similar to himself, he is like a person
clutching at water. He opens his hand and
sees nothing in it.
Woe unto you, creatures may fulfill your needs
for a day or 2 or 3, for
a month, for a year or 2.
But they eventually get bored with you. You
must seek the companionship
of the Lord of Truth, Al Haqq 'Azza
wa Jal, and lay your needs down before
Him, for He will never get bored with
you or tire of you, nor will he
grow weary of your needs
in this world and the hereafter.
When his affirmation of divine unity, Tawhid, becomes
strong,
he who affirms it, al Wahid, is left
with no father, no mother, no family, no
friends, no foe, no wealth, no social status,
and nothing at all to rely on.
He has left with nothing apart from clinging
to the door of Al Haqq
and His gracious favors.
Oh, you trust in the dinar, the gold
coin, and dirham, the silver coin, in your
hand they will very soon leave your possession
as a punishment for you. Seems you wanted
them badly
when they were held by someone else, So
they were taken away from him and handed
over to you, in order that you might
use them in obedience to your master, Azza
wa Jal. But then you made him you
made them your idol, your salam.
O ignorant one, you must acquire knowledge for
the sake of Allah
and put it into practice,
for He will educate you.
Knowledge is life, and ignorance is death.
When the siddeet,
the champion of truth, has finished studying common
knowledge,
He or she is introduced to the study
of special knowledge, the knowledge of hearts,
and the innermost
beings. Ulm ulqulub
wal asrar.
So
seen this theme run a few times before,
with the sheikh.
Here
he's saying that this fiqh,
which the translator translated as trust, or we
could also say,
confidence
or
that
which gives you a sense of comfort knowing
that you can rely upon this particular thing
is probably how I would
phrase it.
If you put it in anything other than
Allah Subhanahu Wa Ta'ala, you put it in
a mahlooq misleq,
in a created being like yourself,
then this is a type of laa'ala. Right?
It's a type of curse,
to put that level
of sithra or trust in someone else. And
we see this from our own selves. We
know that we can't really,
take care of our own needs, right, when
we get into trouble
or
even just our our day by day. We
we do kind of depend upon
others. And so those others that we're looking
at, they also
can't really take care of their own needs.
So they're no different than you.
So don't be,
don't be misguided and don't be fooled
by what it seems like they have of
of power,
of influence,
of possessions,
of of the like. At the end of
the day, there's still a makhlu,
There's still a creative being like you no
matter how wealthy they seem or how influential
they seem or how powerful they they seem
and all those type of things. And if
you do see them like that, that they
are more capable than you are and have
the ability to take care of your deeds,
then the shaykh says you see them, like,
you almost put them in a position of
a salam.
Right? And a salam is an actual physical
idol.
So don't idolize people
in that sense. Leave it all with Allah
Subhanahu Wa
Ta'ala.
So hold on to something strong.
Here representing
the the the strong handle representing
holding on to the mercy and the grace
and the providence of God of Allah Subhanahu
Wa Ta'ala.
So he says, alaykabissofmatilhaq
wainzalhawa
ijikabihi.
So the best companion you can have, you
can take as a companion,
is Allah Subhanahu Wa Ta'ala.
And earlier in the day, we had another
session with another group, so you might have
been there. And we talked
about this, idea of companionship or taking Allah
Subhanahu Wa Ta'ala as your companion. And this
is unlike
any companion you can take into dunya.
Because when we talk about
a sahib or a companion in another person
like you, then there's a sahib and then
there's the musaha.
So there's you and then the one that
you take as a companion. It actually goes
back and forth both ways. So
if it remains if it's a one-sided relationship
or remains a one-sided relationship,
whereas
you see them as your companion, but they
don't see you as your companion,
as their companion, not one,
it's not gonna be sustainable. It's not going
to last because it's one-sided.
And so companionship in the dunya does have
this kind of a mutual
agreement, Muwaffaka. So
in the Hadith,
of the Prophet SAW Alaihi Wasallam,
right, common ground and common understanding, it talaf.
It talafit. Yeah. I mean, they come together,
and they are able to follow one another.
And those that
have, in the Quran
or not really comfortable with one another and
not really on the same page and so
forth. In other words, they're not. There's not
a level a minimum level of Muwaffakah.
Muwaffakah means agreement.
If that's not there, then that friendship or
companionship is not really gonna work. They can
remain an acquaintance,
kind of someone you know from a distance,
but to have like
a a confidant
sort of relationship,
it's not going to work. There has to
be Muwafaka.
And so,
with al Haqq, Allah Subhanahu Wa Ta'ala,
it's a one way
companionship. So we take Allah Subhana Wa Ta'la
as our companion,
but He does not take us as His
companion. Because that would imply that he needs
something and Allah subhanahu wa ta'ala doesn't need
anything from us,
and he is not anything like us.
Hu'al ghani wala hu'qara ilay. He is the
one who's completely self sufficient. Wa wal Hayyul
Qayyum and he gives others,
their existence and their sufficiency
but, he doesn't need that from anyone and
so he doesn't need to take us as
a companion. We need to take him as
our companion.
So this companionship is different in that it's
not like a two way street. And then
the other aspect is the Muwaffaka.
Right? When it comes to Allah Subhanahu Wa
Ta'ala, in other words, the agreement
means
agreement in 2 things about Allah.
There's 2,
lahu khalku alamr. So he has creation, he
creates
and this is sometimes referred to as the
other type of Amr, al Amrit Taqweeni.
Allah Subhana Wa Ta'ala says be and it
is as we've said before. And so acceptance
that Allah subhanahu wa ta'ala, hawalkhaliqahuwin
muqawin. Right?
Accept that Allah Subhanahu wa ta'ala, He is
the Creator and He is the Muqawin, or
He is the Musawwir.
Right? Muqawin, He's the things that gives it
the kaimuna, He gives it its existence,
and He gives things at Taswir and Musawwir.
He forms them.
And so there has to be,
an acquiescence, an ist Islam, a submission to
that idea. Allah Subha Ta'ala has sovereignty over
all those things. And then we saw this
is a taaluk, then you become connected and
you become subservient to the understanding that Allah
Subhaata'ala created everything. And he is the one
who gave things their existence, he maintains their
existence, and if he so wills, he can
remove
their existence. So we're completely dependent upon him,
Azza wa Jal. And then lal khalqhuqwalamrhadalamr
alamr alamr al taknifi. And Allah Subhanahu Wa
Ta'ala also
commands.
Right? And He commands us to
do certain things. There are commands, there are
prohibitions,
there are things that are offensive to Allah
Subhanahu Wa Ta'ala, there are things that are
required that we need to do. So all
of those things fall under,
the understanding of the, umr or or the
command of Allah Subhanahu Wa Ta'ala. So our
Musa haba,
taking Allah as a companion means acquiescent to
both of those things, to his khalq and
the wal khalq.
And that means
trying to bear witness
as we did
a long time ago. That Allah is our
Lord. Alastuba rabbikum qalu bala shahidna.
Trying to get back into
our seer
and
witness that.
And then when we witness that,
we say, Dala shahidna. We are witnessing that
thing.
And also
to have the,
the acquiescence and the performance of those things
that Allah
has commanded us to
do. So the things that Allah has commanded
us to do, we also do them and
we also stay away from the prohibitions.
And so the Muwaffaka then comes from our
end.
The mistake that people make
is their connection or their relation with Allah
Subhanahu Wa Ta'ala then
becomes based upon the opposite.
They expect Allah Subhanahu Wa Ta'ala
to give agreement or be in agreement with
the things that they want.
So when they say things like, oh, I
keep making du'a but Allah's not listening to
me or he's not giving me what I
want or giving me what I need
and I'm still in this position and it
hasn't changed yet and I keep asking for
it and Allah is not changing it.
It's the other way around. Allah Subhanahu Wa
Ta'ala
is the one you have to be in
agreement with, not he has to be in
agreement with you. So it's like you're saying
to him,
I want x, y, and z, and,
I'm going to,
you know, take you as my companion as
long as you're granting me x, y, and
z. But if you're not granting me x,
y, and z, then it feels like it
stopped working. You know, like how the the
modern relationship today when people wanna break up,
they say, oh, it's not working for me.
You You know, it's no longer and it's
no longer working for me. How could we
do that with with Allah Subhanahu Wa Ta'ala?
You know, he's not your girlfriend or boyfriend
you take into the problem. Allah subhanahu wa
ta'ala is your creator.
He is your maker.
He is,
the sovereign
over you. And so,
we don't expect him to have mawafaa in
agreement with the things that we want. So
we need to turn around
and submit
to what Allah Subhanahu Wa Ta'ala wants.
And the question that one of the people
asked wasn't the Prophet SAW Allah's Khaleel? Indeed.
Al Khulla,
right, to be the khanil of Allah Subhanahu
Wa Ta'ala is,
it's a special type of companionship. It's a
it's a it's
a Musahaba or Ma'ihaqasa.
Right? It's a special time type of being
with Allah.
And Allah grants that to certain
MBA like Ibrahim alaihis salam and also our
Prophet Muhammad sallallahu alaihi salam. They're all They
both have this kulla,
but it doesn't mean that Allah needed them.
Allah doesn't need Ibrahim nor doesn't need Muhammad
salallahu alaihi wa sallam.
Both Ibrahim and Muhammad salallahu alaihi wa sallam
need him. But they had a special recognition
because of their,
Maqam and their station with Allah Subhanahu Wa
Ta'ala and they always saw Allah Subhanahu Wa
Ta'ala as their khalil,
as their wakeel.
Right? Fattahid Hu Wakeela, Quran tells us.
Rabun Mashookru Wal Magrari
wala Fattahid Hu Wakeela Suratul Mussembil, I think.
He is the lord of both the Mashruf
and the Maghrib, of the east and the
west. So take him as your wakil.
Take him
as the one that you put your complete
trust and your complete faith in, not the
other way around. So if you want Al
Khulah,
right, then that means you have to have
complete submission in all of the akhair.
So arhukmataqweeni
warhukataklifi.
That which Allah says be and it is
and the wazir, the circumstances of your life
around you, to be in submission to that
and also to submit to the
commands that Allah Subhanahu Wa Ta'ala asks you
to do, those type of commands as well.
And that's why he says here,
when you reach the score to Tawhid,
the strength of Tawhid
right? And Tawhid means
really at in it in it's most pristine
form
is to see, nor have hopes in,
nor put one's aspirations in or
witness to anything really except Allah Subhanahu Wa
Ta'ala.
And so if you say Allah end,
that's not the highest
and and and foremost pristine,
form of tawhid, the highest form of tawhid,
tawhid al muhaqqas, as he's mentioned,
the strength of the tawhid.
Then it's like you don't have a father
or a mother or family or friend or
money or prestige or anything
at all, but you have Allah Subhanahu Wa
Ta'ala. And then those things that you do
have, they were given to you by Allah.
They don't have this independent existence.
And so if they belong to Allah and
he decides to take them away from you
or he decides to give them to you,
then that's his prerogative.
He is the one who
who
He is the one who has the most
right to do that. And so our aatirad,
our objection
when things are taken away from us we
certainly don't object when things are given to
us and then we say things like,
you know, masha'Allah, Allah is rewarding me and
and, you know, see what happens when you
worship Allah. Right? He gives you things.
There's there's some issue with thinking of things
like that. What about when he takes them
away? Does that mean he's not rewarding you?
Does that mean he's punishing you? Does that
mean he's not interested you anymore?
No. Doesn't mean that. It actually could mean
quite the opposite.
Sometimes when he takes away things, when he
deprives things, it's really he's giving you something,
as if not thought. Secondly, he says in
the hiccup.
Sometimes he'll give you something that's really depriving
you of something. Sometimes he takes away something,
deprives you of something, and he's actually giving
you something better, something more.
And this is when what Sheikh says here
down here,
Allahu yu adibuka. Allah is giving you tadeeb,
like the Prophet said about Allah.
Adibani rabbifaasana
tadeebi.
My Lord has inculcated with me Adabd. He's
teaching me, like, you know, like what people
say today,
the school of hard knocks when they talk
about life. That's what life is and that's
not happening by itself. That's Allah Subhanahu Wa
Ta'ala. So a dibbu you're a dibbuqa.
And so you learn things from this tahdig.
You learn through the mihan. You learn through
the difficulties that there are minah.
Minah. In the folds of these trials and
tribulations, there are things to be had. There
are things to be learned. There are specific
lessons to you
in your specific circumstances that no one else
is going to learn from them. Only you're
gonna learn from them. And so with the
7,000,000,000 people in the world, there's 7,000,000,000 different
messages
and risa'il
for each nafas.
So multiply the number of breaths times the
number of people who are alive right now,
and those are the number of messages Allah
Subhanahu Wa Ta'ala is sending out.
He's still communicating with us, and so he's
still communicating with you and with me and
everybody else.
But the whole idea, why are we reading
this book?
So we can learn how to read.
We're learning how to read.
Just like when we learn
a, b, c, d, e, we learn how
to read the words or alif, jah,
jeeem,
so far abjad Hawas.
Then we're also learning how to
read the creation, read
the rasai,
read the messages that are coming
from
Allah
to you. And in order to do that,
you have to be a good reader, and
you have to have the alphabet.
Right? What's the alphabet of this type of
reading?
You have to have sabr, you have to
have patience, you have to have the wakkul,
you have to have ma'rifah, you have to
have tawhid,
you have to have shukr.
Gratitude to Allah
These are this is the alphabet
of reading
that which Allah has to say to you.
And so He will teach you, you adibuka,
He's teaching us, and He tells us, al
almu hayah,
and knowledge is life. Wal jahlu mawt, and
ignorance
is death. And then he says, It's siddiq
idafarazamitalumulalmunushtarakatkhalafilalmilkhaz
or utkhalafilmilkhaz.
When the siddiq,
when the one who has mastered the language,
this is what the siddiq is,
the one who is sadiq, or wasalillahaalimalata
bussit to the highest levels
of sincerity,
and they've mastered the language of reading,
this particular type of reading, at khalahu filaymulkhaz.
Then Allah takes him into a different type
of knowledge. So we're not gonna be just
reading,
you know, short stories and
newspaper articles. Now we're gonna be reading
into the,
you know, the classics and the most eloquent
poetry that you can think about and also
the most eloquent prose
and so forth.
Had an 'El Mil Khas' because now you
have the tools
to read. And that's 'Ilmul Qulub Wal Asra'ah.
'Ilmul Qulu Wal Asra'ah. So the knowledge of
the Qalb and the Asra'ah. Al Maani and
that he tell it, aal fulu wal Mahni
that he tell it, al asr.
The meanings that come to the heart and
the meaning that comes to the innermost being,
to the seer.
Now when they come, you know how to
read them. The mistake that
people make is, you know, they wanna read
Beowulf or Shakespeare, and
they don't know how to read Goodnight Moon
yet. So
read
at your level. Not all of the thoughts
that come to your head, or the meanings
you think that are coming to your heart
are there and in the sense that you
think that they mean. And it's easy to
mistake them for that, and the nafs likes
that. The ego is gonna help you along
in saying, oh, masha'Allah, you intawasalt,
intawaslal, intawaslal, and intaw, you know, you've arrived
and you are from, you know, Kibar al
Awliya and you're from the big, you know,
Awliya of the Ummah.
And you know, look at you and you
know and you know these meanings that come
to
your heart and your Sir, and they're there,
just stacked upon them and, you know, you're
on your way and so forth.
And Ode'a don't actually think like that.
They
they go through the same things that the
rest of us go through.
Namely, what does the Sharia have to say
about that?
Right? You got that sort of that,
what you think is a is a ilham
or an inspiration that
has happened to some and some have written
about this.
Like, you know what? I'm kind of I
have the marifa. I have the the meanings
that I need. I don't really need to,
struggle that much in my ibadah anymore. I
don't need to, like, pray as much and
so forth. And, you know, if I pray
about it, it's time.
Not a big deal
because, I'm already there. I kinda have those
meetings and I feel this is Allah inspired
me to that and it it must be
right because I feel it in my heart.
No. Take it back to the sharia.
What does the sharia have to do? What
does this end ul imam have to say?
Which he calls here al ilm al mushtaq.
And mushtaq means it's mushtarak reynines, it's common.
In other words, it's not that common. What
he means by common is common amongst the
adama.
So you have your theology and
you know what
is necessary for Allah Subha Nahuwa Ta'ala, what
is impossible and what is possible in terms
of Allah Subha Nahuwa Ta'ala and the same
thing in terms of His Prophets
and Prophet salallahu alaihi wasalam. And then you
know the samayat,
you're familiar with all of the things that
the Prophet salallahu alaihi wasalam has told us
about, the next life of i'mal ghayb and
things that can't be seen or perceived. And
then you have your knowledge of fit.
You know how to pray, you know what
wudu is, you know what invalidates wudu, you
know what invalidates
wudu. You know when you have to do
wudu. You know when you can do tayamum
or when you can't do tayamum.
You know how much you need to pay
sakat. How much you are if you don't
have enough,
and so forth.
So
that's what he calls in Mushtaq, not what
we think Mushtaq like, you know,
the very basic of there's 5 prayers in
the day and then I'm good to go.
He said once you have ihchem of that,
right,
then you can go in an 'ilmilkhas.
Right? Don't don't
don't try to jump the gun
and run before you can walk.
Like we said,
perfect a good night wound and Doctor Seuss,
and then we can move on to
difficult stuff, you know,
like Beowulf and Shakespeare and
whatever else people read
at a higher level, then then we then
we can go on to that. So,
ikham, waaithan, ilaymu mushtaq,
then ilaybalkhas, ilaymuqulubal asram. And then when those
meanings actually come to your heart and to
your sir, they're true.
You
and they are what they are and they
have these meanings. But I like I said,
even the Uliya will take you back to
the Quran and sunnah first. So you need
to know the Quran and sunnah at least
fairly well so you can identify that.
Otherwise, it's like what the sheikh says, what
the word he used, Hawas.
Hawas means it's just,
nonsense.
It's just nafsiyat
and it's just a nafsul alkhada.
Right? The nafs tries to trick you, and
it tries to have you slip up. And
it knows what you want, and so it's
gonna kinda whisper to you what you think
that you want.
So,
So let's just look at that.
So then when he has mastered this knowledge,
yaaniid bil kullubwal Asrar,
he becomes a sultan, the ruler of the
religion of Allah
commanding and prohibiting,
giving, and withholding
on the authority of the one who has
installed him in power.
Right?
The one who invested with him in the
Adil Musaultin, namely Allah Subhanahu Wa Ta'ala. He
becomes a ruler over the people, commanding what
Allah commands and forbidding what He forbids.
Taking from them as He commands and giving
to them as He commands.
Thus He is with them in regard to
the rule of law, Al Huq,
and
with the lord of truth, al Haqq in
regard to knowledge, yaaniyal milqunbu al Asma'al.
The rule of law is a doorman of
a web at the door
while knowledge is inside the house.
So that means,
like we said earlier, so you think you
have some secrets and some Ma'ani and inspiration
and you saw things in a dream and
now you think you're all that. Well take
it through the ba web, right? Take it
through the doorman of Al Hukum
which is Al Hukum Shai. What does the
Quran and Sun have to say about it?
There's no way that a true dream
and a true inspiration is going to command
you to do something mukhalifli sharia.
That's why they said the sharia and haklika
are the same thing.
The haklika is
the reality and the knowledge that Allah subhanahu
wa ta'ala can invest in some,
and the shari'a is
the way that we deal with and Muamilah
is the path. So there cannot be a
contradiction between those 2. And so if you
think you receive something of the haqqiqla and
it's contradicting the sharia,
then the problem is not the sharia. The
problem is you. It is your concept of
what you think the haqqiqla is. So then
it's Hawas, it's nonsense
or it's misguidance.
That's why we have to have the ba'eb,
you have the doorman, you have the guards
to your heart, and so they have to
check, okay, this thing that you saw in
the dream or this thing that you think
you you've been inspired to, does it pass
the litmus test of the sharia?
If it does, then we can consider it.
But if it doesn't, it's to be rejected,
Thrown out the front door. Don't even let
him in.
So he becomes rule over the people, commanding
what Allah commands to bring and so forth.
Then he is with them in regard to
the rule of law, the Huqman, with the
lord of truth, al haqq, in regard to
knowledge and el.
The rule of law is a doorman or
a web at the door while knowledge is
inside the house.
The rule of law is general 'am,
while the knowledge is specific, 'has. Yeah. It
is ma'ani. These meanings would be 'has to
you. And that's another adab and adab.
Just because you receive some particular type of
inspiration does not mean that it now becomes
the sharia
and it's applicable to everybody else. Now how
the Khal speak is something specific to you,
but it has to go through
the Bawabit Ashar'a.
The knower or the 'alif applies at the
door of Lord of Truth and he is
granted intimate knowledge and in marifa and ittila,
information concerning matters about which others may be
uninformed.
He is ordered to give, so he gives.
He is ordered to withhold, so he withholds.
He is ordered to eat, so he eats.
He is ordered to go hungry, so he
goes hungry. He is ordered to approach 1
individual and to avoid another. He is awarded
to take from 1 person and to give
back to another. Successful are those who support
him and failures are those who let him
down.
So you can
Everything by Allah Subhanahu Wa Ta'ala.
Because
now that the tawhid is firmly
placed
and it has
penetrated every fiber of his or her being,
that means they don't make a move, and
they don't stay silent, and they don't eat
or not eat, or go hungry and not
go hungry,
except they feel that there is a Muwaffaka.
Right? There is
a divine sanction, let's say, a better word
or divine mandate
for the things that they do. And this
goes back to the hadith al Qudsi that
we've brought up many many times.
That
the most beloved thing that a servant can
do is to fulfill that which Allah Subhanahu
Wa Ta'ala is obligated upon them.
Then he does the Nawafin or she does
the Nawafin, things that you do voluntarily.
And you do it, Shaykiran,
Shaykirim. You do it as showing great gratitude
and thanks to Allah Subhanahu Wa Ta'ala, and
that so that you can,
elicit a particular spiritual state, but you do
it as thanks to Allah Subhanahu Wa Ta'ala.
And then Allah Subhanahu Wa Ta'ala loves you
them, loves the person who does this. Then
he becomes kuntusamu'liliyasma'uubi.
Or another version,
fadih yasma'u bi yamsur'u bi yaptish.
So it is by me that he sees
and by me that he hears and by
he that he strikes
and by me that he walks.
And if you were to ask anything then
laati and then I would give it to
him. This is describing al Rulia
al Khasa. This is describing the special type
of Rulia
that Allah subhanahu wa ta'ala istasubilahmatim
and yashat that he may grant to some
people.
And so someone is in that particular state,
maqam, it's not a had.
It's not a temporary kind of euphoric type
of
feeling or a had that can come about
in the wake of a particular act of
obedience or some meanings, but it's a state.
It becomes a maqam,
something that's more permanent and something that,
insha'Allah, once Allah gives it to you, rarely
does it take it away.
So
then you feel there's divine mandate and divine
sanction
in the things that you do.
And the way to get to that is
the program we just described. You have to
have to
go by the sharia and you have to
learn it and you have to study and
you have to be with the people of
knowledge and you have to be with the
people who may have some of this knowledge.
Both 'Elmul Mushtaq',
right, which is the knowledge of Fiqh and
and Hadith and theology, which is essential,
cannot do without it.
And then there are the practitioners who will
be given the understanding, the fiqh of the
qal,
the understanding of the heart, of the innermost
secret, waloolbatil
and the
enlightenment
of the batil, of your,
of your innermost secret,
of your batin. And your your sir will
be better than your alaniyah.
So that which is you do privately and
that which is within you is even better
than what people see from the outside.
I'm just gonna kinda read one more thing.
Page,
272.
I'm just gonna read the English.
4th paragraph or so. Says woe unto you,
if you want Allah Subhanahu Wa Ta'ala to
let you benefit at the hands of people,
He will let you benefit.
And if you want Him to let you
suffer injury at their hands, this will happen.
He is a subjugator,
and the softener, and mulayin,
and the hardener,
and muqasi of hearts. He is the one
who brings life, al muhi, and the one
who causes death, al muhi, and the giver
and muhi, and the withholder and manah.
He is the anorer and muis and the
abaser and muzil.
He is the one who causes sickness and
mumrid and the one who restores to health,
almuhafi.
He is the one who satisfies,
and the one who causes hunger, almushadda
and mujawa.
He is the one who clothes, and muxin,
the one who strips naked, and muarri.
He is the benefactor of muxin and the
desolator,
and he
Al Mahesh. And he is the 1st Al
Awl and the last
Al Akhir and the outer Al Zahir and
the bottom. All this is he,
no other than he. You must believe this
firmly with your heart and cultivate good relations
with creatures with your outer, with your thahr.
This is a task of the saliheen and
the mutateen.
They dedicate themselves to Allah under all circumstances
and treat people
with gentle courtesy, Right? With Mudala and with
adaba as we said in the previous session.
They talk to them in a way that
is intelligible to their hearts in a good
natured manner in keeping with the moral character
of the book and the sunnah,
and they instruct them in what these two
contain.
If people are receptive, they let them know
that they appreciate this response.
But if people deviate from these two standards,
no friendship or courtesy can remain between them.
They may treat people impolitely where the commandments
and prohibitions of Allah are at stake.
Here what he means by impolitely is
with resolve, with firmness, when there is a
clear,
mandate to do so. You must make your
heart a place of worship, a masjid.
Do not pray to anyone along with Allah,
as Allah has said and the places of
worship
belong to Allah, so do not pray to
anyone with Allah. Wa anam masajidil lahi filatadurumma
Allahi ahadat.
So the masajid are for Allah, so make
your heart a Masjid.
So
if we keep
filth out of the Masjid and Najasat
and we can't have, the smell of
even garlic
or onions
entering into the Masjid because this is the
house of Allah, while the khalb also is
bayturab.
Your heart is also the house of Allah
Subhanahu Wa Ta'ala. So we wanna keep out
of it also the metaphoric or the figurative
najasat.
So the filth
of extraneous thoughts and and and and thoughts
of of jealousy and of hatred and of
rancor and of enmity and of su'uthang and
having bad opinion of people. And we wanna
keep out the garlic and we wanna keep
out the onions, you know. Things that are,
nafsaniyat.
I and me and what will I do
and how is this going to affect me
and the self centered sort of selfish existence
that many of us,
reside in. All of those things are natana.
All those things are impure
and they they make the heart impure. And
this is your Masjid, your heart inside. It's
your masjid. You wanna keep it clean. You
wanna keep it tayib. You wanna keep it
perfumed. You wanna have bukhoor.
You want the another of God,
the countenance and gaze of God to look
towards your heart and see only purity and
not see any filth.
And so,
and then masajidilayfa
lathirumalahi
ahad. This Masjid is for Allah. Your heart
is for Allah and for no one else.
And may Allah Subhanahu Wa Ta'ala accept and,
into his mercy and take us out of
his sahth
and out of his circle of wrath.