Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 42
AI: Summary ©
The Tabi Aynara is used to connect with the beggar and avoid loss of love. The Prophet's actions are not based on whim or reason, but rather on the fruit of his love for his people. He emphasizes the importance of treating people well, respecting natural rhythm, and learning from the Prophet's teachings. The use of the Jibadet is designed to preserve natural phenomena and natural phenomena, and the importance of trusting and distributing resources is emphasized. The use of the symbolism of the Lord of truth is a reminder of rem Remembering the Lord, and the use of the symbolism of the Lord of truth is a way to control and control the situation.
AI: Summary ©
So, went to the 15th light
of Ramadan and we're reading from
the work of Sirimu Hiding Abd al Khadul
Jilani, Afat Harro Bani, wal Faylu al Rahmani,
Sublime revelation and
the divine merciful outpourings
in the set of discourses
that were recorded for
Sheikh Abdul Khader Jilani,
545
to 546.
So we have reached the
49th
majlis, the 49th discourse.
And the sheikh begins by
recounting the story, one of the kibar
of the Tabi'in, Abdullah Ibn Mubarak. Thank you
from the Tabi'in, if I'm not mistaken,
where he says,
We saw that phrase a lot.
So whoever is broken by, whoever is fixed
by, this is the haqq saying.
So he says it is related concerning our
beloved Mubarak
that a beggar came to him one day,
Qasaykh,
asking him for some food. He had nothing
in store except for 10 eggs. So he
ordered his maidservant to give them to the
beggar, but she gave him 9 and hid
1 away.
At the moment of the sun setting, a
man came
and knocked at the door saying take this
basket from me. So Abdullah
Radillahu Anhu
went out to meet
him and took the basket from him. Then
he saw that it contained eggs, so he
counted them and lo and behold there were
90 of them. He asked his maid servant,
where is the other egg? How many did
you give to the person who came before,
the beggar?
She replied, I gave him 9 and left
1 for us to eat for breakfast.
You're like,
Mahribi, I get to break his fast because
he was probably fasting that day. So he
told her, you have made us
lose 10.
So
he was used to getting a 100 or
he expected to get a 100 x. And
so when the,
based upon the all of this is not
said here, but you can infer it.
So
the hasana
is like,
one hasanah, one good deed counts as 10
with Allah Subhanahu Wa Ta'ala.
And so when he counted, he gave 10
eggs,
or what he thought were 10 eggs to
the person who came asking for them,
then that's
the Ashriam tell you 10 times 10 is
100.
So there's an expectation or he would have
thought that it would come back to him,
as times 10.
But then when it came back as times
9,
as times 10, in other words, only 9
eggs went out, that's when he asked his
maid,
where is the other egg? So it looks
like you didn't give all of them away.
You must have
done something with the 10th one because we
only got 90 back instead of a 100.
So
then the sheikh says, such was their way
of relating to their Lord.
They always had faith and believed what is
found in the book and in the sunnah,
as we just said.
Hasanatubi ashramthariha the hasanat, the one good deed,
counts as 10 with Allah Subhanahu Wa Ta'ala.
So he took that,
to
from a literal degree because of his yaqeen,
because of his certainty.
So that's why the shaykh said that. Such
was their way of relating to their Lord.
They always had faith and believed
in what is found in the book and
the sunnah.
They were servants of the Quran
and they would never go against
it in anything they did, whether in action
or at rest, whether taking or giving.
They dealt with their Lord and found it
profitable to deal with him,
so they made it their regular practice.
This is what
this first story here is an example of,
Muamila tul Khaliq.
So that you make your Muamila
like your your main relationship and your hem
and your aspiration. We've
touched on this thing before but to make
it solely
Allah Subhanahu Wa Ta'ala to the degree that
he didn't really see,
you know,
the person coming asking the beggar or then
the generous person who brought him 90 x
instead of a
100. He's not dealing with those people per
se, he's dealing with Allah subhanahu wa ta'ala.
That's how he's looking at it.
So So they dealt with their lord and
found it profitable to deal with him, yarbaahu,
yarba'hunyah,
the rebah.
The Prophet then comes back to them both
in this life
and in the next.
So they made it their regular
practice. They saw that his door was open,
so they entered it, And they saw that
everyone else's door was closed,
so they avoided it.
They complied with his wishes, Allah's wishes regarding
others, and did not comply with the wishes
of others concerning him,
concerning Allah Subhana Wa Ta'ala.
They concurred with him in his dislike of
those he dislikes.
Here he says hatred, but I I wouldn't
translate as hatred.
And his love of those he loves. This
is why a certain wise man said, agree
with Allah wafaaqullah
where creatures are concerned but do not agree.
I would say comply with Allah Subhanahu Wa
Ta'ala where creatures are concerned and would once
follow the command of Allah Subhanahu Wa Ta'ala.
Not your whim, not your caprice, and not
what they, or what you think they expect
of you or what they would like from
you.
And do not comply
with Khalq, with the creatures, with everyone else
where Allah is concerned.
He who gets broken gets broken, and he
who gets mended gets mended, yani.
With what he has said. So,
this Muhammeda,
this dealing with,
Al Khaleq,
It's a higher level of
looking at the world and looking at life
and,
seeing people for what they truly are and
they're merely
instruments of the divine will.
And so that's why the kibar like Abu
Luvara, Sayyidina Abu Sayyid and others we've talked
about, and certainly Abhishek, Abu Khadar Jilani.
They dealt with people,
not as
having
expectations from them
and seeking to gain something from them.
They took to heart,
the hadith of the prophet,
is that fidunya, your hibukkala, always have fima
adines or hibukkanas.
Renounce,
forsake
the dunya and Allah will love you. In
other words, he will give you this Muwaffatha
and this agreement and this these meanings in
your heart. That's kind of some of the
fruits of Allah's love for us.
And
is Hafima Adines or Haibukhanines.
And renounce or forsake
that which people possess
and then the people will love you.
Or Jubilatin Nafusala,
akhobiman asana ilaha is another one. That people
have been
accustomed to
loving those who treat them well. And so
we don't treat people well per se just
to get their love, but we treat people
well because
when we treat people well, we are doing
the mawafaka, we are doing
the
compliance with Allah Subhana Wa Ta'ala. So Allah
asks us to comply in certain things, to
do certain things. So we treat his creatures
well. We treat his, his servants well.
And all of his creatures whether they're Muslim
or non Muslim, believer or non believer,
they even extended this to
Al Jamadat,
Al Haywanat, wal Jamadat, wal Nabadat.
They extended this Muhammedah,
this way of dealing with things to
animals
and plants,
and even inanimate things, or things that you
think don't have life in them.
But Allah Subhanahu Wa Ta'ala has made
sanctity.
He sanctified
everything, because his mark,
is on it. Allah put it there. Allah
created it.
So, you know, we we don't disturb anthills
for no reason or beehives
or,
depopulate fish populations in the ocean
or cut off,
you know,
branches of a tree without
some sort of higher purpose,
involved.
We preserve the things that Allah Subhanahu Wa
Ta'ala has you know, put on upon this
earth and even the Jibadet. And so, you
know,
rock formations
and
you know, natural phenomena as they occur,
by and large, we should leave them undisturbed.
We should not, you know, do anything to
them unless there is a higher purpose.
But
out of Abbath, just out of
pure frivolity and vanity and boredom to do
these things. And and you hear about these
things today. You hear about young kids who
go on highway overpasses and it's happened enough
that it's like a thing.
They take a rock
or something and they throw it on cars
coming below and and several people have already
been killed by just poor teenagers or poor
kids who
don't know what to do with themselves,
don't have a purpose in life. Just,
you know,
just,
going around without any sort of,
methodology or anything.
So
we have a great great blessing, a big
nama that Allah Subhanahu Wa Ta'ala has given
us. The way is there.
We just have to walk it and practice
it
and seek it and, give it its tune.
And then Allah Subhana Wa Ta'ala, inshaAllah He
will ennoble us beyond
just the mere the ennoblement that human beings
receive for being human beings but even a
higher ennoblement.
So,
this is a little bit of a long
measure. So I'm gonna be skipping around a
little bit
just to pick on some points. Some things
I have been kind of said already, so
I'm not gonna repeat them.
The sites,
one of the
it says in one of the books, and
this is on page 292 for those who
are following.
Allah said in one of his books. Here
in one of his books, it could be
something like something related from the Psalms of
David or maybe the Injil,
but or perhaps, you know, a meaning
extrapolate from that. If someone does not gladly
accept my judgment and is not patient in
bearing my tribulation,
let him choose a god apart from me.
Be satisfied with him to the exclusion of
all others, whether what has been decreed
is to your advantage or to your
disadvantage.
Right and this is
a seminal fundamental element of creed.
And to believe in the qadr that Allah
has decreed this for you. Qairi, whether you
consider it to be good or consider it
to be bad or shar.
We say in general, all of the muqadr
is good. And as much as that Allah
Subhanahu Wa Ta'ala has,
designated as such.
But we then stipulate or have a perspective
of saying as good or bad depending on
our personal perspective. As he says here, whether
it's to your advantage or to your disadvantage.
Make Islam a reality
so that you may attain to faith, Iman.
Then make faith a reality
so that you may attain to conviction. So
we've seen this before from the Sheikh Al
Iman,
and acknowledge things as they are. Thumal Iqan,
right? Make it tahakbuq, make actualize the Iman,
then go to Iqan conviction.
And every one of us has to do
some work to arrive at stronger certainty and
conviction.
This is where they say is the ishtihad,
Ifil Usul, Dun Al Furwa.
So in terms of figuring how to pray
and fast and all and finding those rules,
that's not a individual obligation. That's a communal
obligation. And though there are those who have
already done that on our behalf.
But in terms of
arriving at a greater,
certainty or yateen
of all that there is and all that
Allah Subhana Wa Ta'la has told us about,
this is an individual
obligation. You know, those hobbies to say, inshaAllah
taala, Nuqminsaa'ah.
Let's go,
you know, do iman for a little bit.
In other words, let's think about our blessings
and think about the signs
all around us.
Let us engage in the dhikr of Allah,
remembrance of Allah. These are all things that
will strengthen one's certainty.
So
make faith a reality so that you may
attain to conviction, iqan,
for at that point you'll experience what you
have never experienced before.
Certitude will let you see things in their
true form
as knowing My report gives way to witnessing
directly.
May I say Khabuluq al Muayana, very popular
refrain.
Khabab you've been told about something. 'amal Wayana'
you've seen it.
You know the veil has been lifted.
Rufe Al Hijab. You see something
more clearly and real.
Like, you can believe in Allah's mercy,
on an intellectual basis but then to actually
taste it and feel it and see it
manifested
in you, is different. This is called then
Mohayana.
You have to actually see it or witness
it.
So certitude will let you see these things
in their true form. As learned by report
gives you way to witnessing directly,
for it focuses the heart upon the Lord
of Truth and Haqq and shows it things
as they come from Him. And that's one
of the things. To see things as really
coming from Allah,
is kind of I would say the the,
you know, the entry point
which we call Tuhhid al Afaal. And Tuhhid
al Afaal, they call it wilayah suhra.
So the the first stages of laya is
to see everything,
you're to shahid,
not just tumin,
not just to believe, but
to witness that everything comes from Allah Subhana
Wa Ta'la. That all the acts around us
are from Allah Subhana Wa Ta'la. That's why
Abu Luv Mubarak had that Muhammeda.
Right? He said, oh we were 10 eggs
short because we must have been 1 egg
short somewhere else. So he sees it as
going back to himself, to Allah. He didn't
ask the guy, why didn't you bring a
100 this time? What happened?
Why only 90?
What's going on? He didn't get mad with
him or angry or anything like that, but
he is
processing the,
you know, the circumstances
as they come to bear upon him and
as they reveal themselves to him,
looking at,
Allah Subhana Wa Ta'la as through the khalib,
through the prism of the Khaled.
And that's Iqan, that's certainty when you when
you live life like that.
So then he says, when the heart
stands at the door of the Lord of
truth,
the hand of noble generosity comes out to
meet it and treats it
generously.
Thus it becomes noble and altruistic,
behaving generously towards creatures and not begrudging them
anything.
Right? So if you're Bahil,
it's because you have something you feel like
you need to hold on to, it belongs
to you,
and,
you're afraid if you give it up, you
lose something of yourself.
Whereas
the one who is
doing the Muhammedah with Allah,
number 1, what they received,
it's not theirs, it's from Allah.
And then it's an Amanah, it's a trust
and so that they may distribute it in
a manner that Allah Subhanahu Wa Ta'ala wants
to distribute it. So they don't even see
themselves as a giver.
Right? They don't see, oh, I you know,
I donated x amount and I did this
and I built that thing. They see themselves
as
Allah put this trust in me and I
just have to sign a check for him.
But he is the one who built the
mosque and he is the one who funded
the orphanage, and he is the one who
built the school, and he is the one
who built the wells.
Not not this affiliation going back to,
I did this and I did that and
so forth.
Because they see the hand of God in
it. Right? They see that Allah Subhana Wa
Ta'ala
Bish bin Musha hada. They witness that Allah
Subhanahu Wa Ta'ala
is the Muati, is the true giver.
And if one of the names of Allah
Subhanahu Wa Ta'ala,
that means no one can really
participate with him. Filatfilatah.
Right? Because he is the one who gives.
And Allah's names and attributes are unique to
Allah
Ta'ala. So we see him as
the true giver. And all we are are
the distributors as the prophet said about himself.
And then I'm a '* qasim Allahu almati.
I am a qasim, I know you could
distribute
in terms of 'unum, in terms of knowledge,
in terms of resources.
Wallahu Hawan Watimab, but Allah Subhanahu Wa Ta'ala
is the one who is the true
giver.
So the hand of noble generosity comes out
to meet and meets it and treats it
generously.
Thus
it becomes noble and altruistic,
behaving generously toward creatures and not begrudging them
anything. The sound heart, one that is worthy
of Allah Subhanahu Wa Ta'ala is nobly
generous, kareem.
And that's one of the attributes
of
the sound believer with a sound heart that
they're generous.
The I believe the hadith says there are
2 attributes that cannot be found in in
a true believer which is
bad character and stinginess.
Because these are
you know anathema to
what a believer should be and they should
be generous. So generous of soul, which is
the good character.
Right? So you're pardoning, you're forgiving, you're, you
know, kind of roll with the flow and
the punches and learn to take one on
the chin as they say.
That's part of,
good character and
they are
generous with
that which has been
given to them, so that they may be
generous with it.
So we don't find stinginess and bad character
in someone who has reached Kemal and iman.
Someone who has reached the highest levels of
Iman and certainly not in the Awliya. Awliya.
And we know the hadith of the prophet,
sallallahu alaihi wasallam, concerning this particular month that
Jibril,
said about the prophet,
that he was the most generous of people.
He was most generous in the month of
Ramadan,
kariha al musayah, like
the gentle breeze. So he had generosity of
soul and generosity also of of hand, of
resources.
Then he says the innermost being, the seer,
one that has been purified of murky confusion
is nobly generous.
So the Sir also can be generous. So
what is the Sir? The innermost being.
And that is what
it receives
the Mahani,
the nafaha, the illhamat,
from Allah Subhaqqai'ala directly.
Right? Comes to your Sir, comes to your
innermost being. The same Sir that,
applied in the affirmative when it was asked,
'Allastuqurabbika
Mawinat your Lord.' And it said, 'Bala shahidna.'
Truly we have
witnessed. And so the generosity of your Sir,
of your innermost being,
means that it's going to be
freely
giving.
Freely giving means, as I said,
able to absorb people
and also
able to embody the state
that will bring people
to Babullah, that will bring people to the
door of Allah
And that's why when we're around people who
we know to have some
some type of secret that Allah has given
them, there's this raha.
There's this ease and there's this,
like all your hunum,
all of the things that you were worried
about and and your your trepidations and your
worries and your anxieties
go away.
And many of us have remarked like, we
would have all these questions and then we're
in the presence of this person and then
no more questions.
There's nothing that's really, pressing now anymore. Everything
just feels
like the way it's supposed to be. Right?
And that iyakim
that we find in the uliyat,
it's like,
you know, it's contagious
for lack of a better word. Maybe not
the best word to say in these particular
times but, you know, you just be in
the proximity,
of these people. And proximity doesn't mean it
have to mean physical closeness.
It could also mean spiritual closeness. You know,
you could be separated by
1,000 of miles
or you can be even separated by 100
of years and centuries. But if you have
the connection,
if you have the silah to them, even
if they've gone and passed to the next
world,
but your love for them
will, will connect you to them. So our
love for the prophet sallallahu alaihi wa sallam
connects us to him, salallahu alaihi wa sallam.
And then that utmost yaqeen that no one
had more than him or I will have
more than our prophet, salallahu alaihi wa sallam,
then can find its way into our heart.
And that Silah
is strengthened
by Mahabra,
by love. So Mahabra is the only thing,
it's the only force that can traverse
miles and distances and kilometers and deserts and
rivers and mountain passes.
And it's the only thing also that can
time travel, for lack of a better word.
So
you don't have to be connected even.
You don't have to be contemporaneous. You don't
have to be living in the same time.
But the love of someone, even if they
were 100 of years ago or even 1000
years ago,
need that be a barrier
to having a connection,
a spiritual one to
to that person.
So,
one paragraph down, I think I'll just read
the English also. It's kind of connected to
discussion. He said the self, the nafs, is
what keeps you screened from him.
So when it fades from the scene,
the obstacle disappears. This is why Abu Yazid
Al Bustami,
Rahimahullah once said, I saw my Lord in
a dream so I said to him, how
is the way to you, O creator
God?'
He
replied, leave your own self and come hither.
So I sloughed it off as a snake
sloughs off its skin.
The eye of the Lord of Truth was
only on the self, not on anything else.
And he ordered him to leave it behind
because this world is what it contains,
as well as everything whatsoever apart from the
word of truth, al Haqq is subordinate to
the self.
This world belongs to it and
it's Mahuba, it's beloved, and the hereafter belongs
to it too, for all Islam has said.
And therein is that also is enfos,
desire and eyes.
Quite sweet talking about the next life.
So these these Mahany, we might read about
them or these meanings and say, wow, that
really sounds far off, so it sounds really
nice.
But I am so far away from that.
I'm so distracted
with dunya and not even dunya but just,
you know,
children
and job and bank account and, you know,
getting through the next day and
in laws,
and, you know, all sorts of things that
people that keep them distracted. And,
Allah is not asking us to eliminate all
those things. Everyone's gonna have their circumstances.
Don't think that Abdul Laban Lou Bawak or
Abu Yazidid Dostami,
or,
any of the others. Many of them that
we've talked about were all hermits and lived
alone
and just did practice Siyaha,
right, in in the classic sense of the
meaning of the word. So Siyaha today, we
think tourism.
But Siyaha back then, siyahu phal gya. I
mean, they, you know, they traveled, and they
saw things, and they looked for the signs
of God in different places and they weren't
known anywhere and so they were able to
move freely.
Some of them did that for a while
and some did that for a long while.
But many many of them, in fact the
vast majority of them were not like that.
They all had lives and they have families
and they had
even some of them had,
businesses and some of them were merchants. And
Abu Hanifa was a silk merchant and
some of them had,
you know,
jobs as judges and
muftis. And they had to administer over
supervised al Qaf endowments
that, you know, looked over a series or
multiple,
institutions. So
they had that. And they had families and
they had in laws and they had,
you know, children and and some of them
and and their wife or wives. Some of
them were married to more than 1.
And some of them dealt with difficulty and,
you know, one story that we retell all
the time that
I'm risking
my own health a little bit for for
recounting it. But
this actually
in the tafsir or the other class,
we're reading or taking some points from Ibn
Hajiba,
Muhammad ibn Najeeba. And Ibn Najeeba, he had
a wife that he talks about.
And
she said that she was very cruel to
me.
She would,
lock me out of the house
and
one time she pushed him down the stairs
and things like that. And so he,
he actually had other wives and he said,
I'm not gonna divorce her, I'm gonna leave
her because,
it's better that I have to contend with
her, I have to deal with her and
I know how to deal with her and
I can absorb
the abuse,
rather than someone else have to endure that.
So
he said I could do it for you,
wajila, and I do that as
for, Allah Subhanahu Wa Ta'ala.
So obviously not to make light of
domestic abuse or anything like that, because it
does go both ways. But for in Ibn
Hajiba, he's
he's kind of making the point,
that he had difficulties in life too. And
he had, you know, some of them had
children that or didn't grow up to be
like the the sheikh Imam Malik had said
that his son
was not at all interested in anything of
any man. It was his daughter who would
put her her ear by the door and
hear the the classes that were going on
and the hadith being narrated. And she became
a a Alima
and yet, the one of the sons was
not interested.
So, you know, they all had their issues.
They all had things in life. And
just because someone considered them to be a
wedi or a mihael kebab or one of
the saints or, you know,
full package Muslim, whatever you wanna call it,
didn't mean they didn't have, you know, their
circumstances and difficulties in life. And doesn't mean
Allah Subhanahu Wa Ta'ala is gonna kind of
brush that all aside
So you can kind of camp out and,
and live a hermit like lifestyle somewhere and
be this ascetic who just, you know, worships
Allah and
prays to him and
you know, has no concerns about the dunya.
So all of this is saying that you're
gonna have all those things,
but
live your deen
and live it properly
even with dunya around you.
And if you look at all of
the Akhem, all of the rulings,
specifically that deal with
dealing with other people. Marriage, divorce, commercial law,
transaction law,
inheritance,
the whole adeb and etiquette,
you know. How to deal with one's teacher
and one's neighbor and you know, all of
those
different rulings that apply and etiquettes and adab.
Obviously Islam was meant to
be lived
in a civil society. In other words
you're surrounded by people not to be, you
know, not not to be practiced necessarily in
some frontier land where everyone's kinda by themselves.
And if you looked where Islam actually thrived,
it was in places that were Muqaddadin,
places that were urban.
And
that were, you know, people lived in close
proximity
with one another. And people generally saw one
another quite frequently throughout the day.
You know, the 5 daily prayers that are
are preferably done in congregation means you're interacting
with people perhaps
5 times a day. You know. And in
light of the situation we're in now that
sounds like
something very traditional and old and like a
of a time
a bygone time. But
for many that's that's how Islam thrived. The
interaction and the cross cultural
exchange and exchange of ideas and
kind of this communal living,
as it were. And so there was a
need to,
you know, to to be able to deal
with people and deal with your circumstances
and, be able to also worship your Lord
at the same time.
And even, you know, this idea that the
sheikh kind of alludes to. Al khalwa frilljawa.
Right? They say you're khalwa,
your detachment
from dunya.
So we're saying in Hispreet
that then dissipate and you don't find
when you're in the janwa, when you're amongst
people. So if it only comes to you,
if you only feel like that when you're
all by yourself and then when you're amongst
people, it all goes away, then your khalwa
wasn't sahihah. Right? It was not completely
effective
or a 100% valid
because those meanings are supposed to charge you
and
you're supposed to store them, right, in your
in your storage
banks. And then when you go out to
society, you go out to life, you still
have them with you. So then you have
al khalwa, al janwa.
But if your khalwa
is only operative
when
you physically remove everything and everyone is far
away from you and then it only works,
then it has something to do more with
your nafs.
Right? It's it's supposed to penetrate the nafs
and get to the, you know, the you
know, the the outer rim, as it were,
of of the soul and of the seer,
and penetrate there.
But if it only gets to the level
of the nafs, of the ego, and the
ego has some sort of like,
nazda or pleasure or, you know, allotment and
say, oh, look. I did a khalwa.
I spent 2 hours at night over myself
and I read Quran.
Okay. And then we go and commemorate, check
out the world and then
you don't have that, Kallua. You still
have the the Ma'ani of, you know,
of longing and
and seeking the dunya, then
khalwa
well, there was khalal in your khalwa. There
were holes in in the way that you
did the khalwa,
So, the palm is quickly,
slipping away.
I'm gonna read one more
excerpt.
And I think that will be
kind of the last
paragraph,
so to speak, of this this
this this course. That's on page
306,
for those who are following.
So he says you must remember
the Lord of the truth, first with your
heart, your qal, then secondly with your outer
form.
So
start with the inner. And we see this
is what sheikh has been saying over and
over. Remember him a 1000 times with your
heart and once with your tongue.
So
the remembrance of the tongue is supposed to
be a means to get the remembrance of
the heart. And that's why Ibn Ghazali said
that the krukal is higher than the krukal
is To the remembrance of heart is higher
than the remembrance of the tongue. So the
remembrance of the tongue is supposed to be
a reminder. But then
what is the dhikr of the heart? It's
the haloor. It's the remembrance. It's being in
the hadar. It's your awareness that Allah is
aware of you. It's you seeing Allah Subhanahu
Wa Ta'ala
manifested His name and attributes and all things
around you.
So on the advent of misfortunes, remember Him
with patience.
Right? Something happens, go back to Allah Subhana
Wa Ta'la. If it's a misfortune, go back
to Him with
patience. On the advent of this world something
of dunya comes, go back to Him with
zuhud, with renunciation.
On the advent of the Hereafter, then go
back to Him with acceptance, tsukul of the
world of the Hereafter that's coming. On the
advent of the Lord of truth, hakitajalalak,
then
go back to him with tawhid.
See him as 1 and only, as a
sovereign.
And on the advent of anything else whatsoever,
with rejection. So anything that is not gonna
bring you to his door, or that's gonna
move you away from the door of God,
reject it.
If you slacken the reins of your own
self, it will bolt with you and throw
you. You must control it with the bridle
of pious restraint and warah, to be scrupulous,
and give up tittle tattle, what he's
I'll call it waltli, what people say back
and forth and gossip and rumor mill and,
innuendo
and what this person do and, you know,
you know, what what
what's Kim Kardashian's dog's name and whatever people
talk about.
Tilo Adkhan. Remembering death will purify your heart
and make you hate this world and Alkhan.
Right? In as much as it keeps you
away from God.
The veil will be lifted from your heart,
so you will see that creatures are transitory,
lifeless, perishable, feeble, containing neither harm or benefit
and the true harm or benefit coming from
Allah
subha'ala alone.