Walead Mosaad – AlFath alRabbani of Shaykh Abd alQadir alJilani Class 5
AI: Summary ©
AI: Transcript ©
So, Hamdulillah, we've been able to read a
few sessions in a row
from the
text of Fathar Lebani wal Fayed al Bahmani,
Farsidi Muhammadu Adil Qadr
al Jaelani
And as we said this is a text
of
62
discourses
where Sir David Abdul Kalaj Jailani discusses
some of the aspects of
how to
further our relationship
with Allah Subhanahu Wa Ta'ala.
And in turn,
through our relationship with the creatures of Allah
Subhanahu Wa Ta'ala, with His creation.
And that's basically the dichotomy.
We we're dealing with
Al Khaliq, Al Khaliq.
So the Khaliq, the one who created everything,
and then the Khaliq who are the beneficiaries
and the recipients
of the Divine
facts,
and names and attributes
of Allah Subhanahu Wa Ta'ala.
So we have reached
the 5th
discourse,
and in this one,
he speaks only mostly about a concept we
have touched upon before, al Ubudiyya.
And Ubudiyya
comes from the word
abudayabudu,
to worship,
and that's how it's commonly used,
but, it really means to be in service
of, or to be a servant of.
And, as such, is to be in service
of, in a manner where you are not
doing it,
out of expectation of reward, because,
you know, it literally means slave, but we
use servant, because people are uncomfortable with the
word slave, because there's a lot of negative
connotations with that.
As it should be, because we should only
be slaves to to God, to Allah Subhanahu
Wa Ta'ala. But if we are in servitude
to Allah Subhanahu Wa Ta'ala that means we're
not doing it because we
have some type of expected
reward that's coming back. So the servant serves
in the name of the service. In the
name of the one that they are serving.
And so this is a concept of Uhudia.
And,
though we may claim it, and, and though
we may strive to do it, it's not
so easy to get to that
particular,
state
of Rubudiya,
to be in a state of Rubudiya, and
then Mulahadat al Rububiya,
and then understanding the Rububiya that Allah Subha'ala
is the Lord of all things, which is
a necessary,
attribute of Ubudiyya. So you can't really be
a true Abidit, servant of God, unless you're
also quite aware that Allah is your Lord
and sovereign
over you.
So he says he begins it by saying,
So he said, where is your Ubudiyya?
Where is your servitude
for the Haqq?
For the real and the true Allah Subhanahu
Wa Ta'ala.
Show or bring this reality of your Ubudiyya
or bring about this reality of the Ubudiyya,
Then you will be sufficed
in all of your affairs.
But
you are a runaway servant from your master.
So runaway servant here, the metaphor meaning, 'Abdul
Abit' means that they ran away without just
cause.
And that means that we may claim our
buddiyyah, but our actions betray what's really going
on inside.
So he says, go back to him and
be humble before him.
Right?
And
means that which he asks you to do,
you do it.
And that which He forbids from you, you
stay away from.
And for His Qadha, that which He decrees
for you, which is a theme we touched
upon earlier. This Sabri, wal mu'afakah
with forbearance, with patience, and mu'afakah acquiesces.
If these things are completed within you, then
your Ubudiyyah,
your servitude to your master
is complete.
Wajaaat kamin hulkifayyah.
Then he will suffice you
in all of your affairs. Doesn't Allah Subhanahu
Wa Ta'ala say in the Quran,
Alayhi salahu bikaafin Abda?
Does Allah not suffice
his servant?
And
this type of,
sufficiency that we see with Allah drawing from
the concept we talked about in the earlier
session, which is alghina builda,
to be sufficed
with Allah Subhanahu wa ta'ala. Here are the
similar words,
adakifaya,
alaysawalbikafin
abdaniyahani,
you are not in need and it suffices
you,
or or just enough to suffice you to
be with Allah Subhana
So if you're a budiyyah,
if it's valid, if it's true,
if it's functional,
a habduk, then Allah will love you. And
then the the love of Allah will grow
stronger in your heart. And then you will
find
once. Right?
Means intimacy.
And there truly is no true intimacy except
with Allah Subhanahu wa Ta'ala. All the types
of intimacy
are fading,
are fleeting,
are temporary,
you know, wane and and and have ebbs
and flows, and so people will never really
be quite
satisfied with an intimacy
along with Allah. But this unsabilah,
you know, if your unz is with Allah,
if your intimacy is with Allah Subhanahu Wa
Ta'ala, it suffices you. If your love is
with Allah Subhanahu Wa Ta'ala, that suffices you.
If the feeling of Korb, as he says,
and
feeling of nearness, so you feel that Allah
is near to you, then that is sufficient
for you. You won't need the need
to feel
close to anyone or anything else, or you
won't feel the need to be loved by
anyone or anything else. And you won't feel
the need then also to find intimacy with
anyone
or anyone else.
And you don't feel the need to find
companionship
truly with anyone or anyone else. How do
you get to that? Takoonu raadeinanu fijayimirahwah.
You be contented with Allah Subhanahu Wa Ta'ala
in all of your circumstances.
So even if you feel that the earth
is constricting upon you,
and all of the doors are closed,
you still
don't
scorn your Lord.
Right? And obviously, as we said, people don't
actually feel like they scorn Allah Subhanahu Wa
Ta'ala, but if you scorn his decree,
and say I don't like this, why this
happened to me, why can't I have it
to somebody else, well that person is not
as good as I am, and I'm the
one who has this calamity,
then that's that's a type of scorning, definitely
of the decree of God, and
that could be also,
a scorning of Allah himself. Hasey'aku.
So,
you will also not go
knock on or get closer to any door
except his. You will not eat any food
except his. You will be like Musa alaihi
salam, Moses, as it was said about in
the Quran, Baharramna alihi maradhi, I'm in Qab.
So we know the story of Musa
that
Allah gave inspiration, Ilham,
to his mother to put him in the
Nile in the small
cradle
because of pharaoh's plot to kill all of
the firstborns of Beni Isra'id.
And then the,
the boat found its way to the actual
palace of pharaoh, where they took him as
an adopted son. But then here the verse
says, waharramna'alihi
maralya.
So they brought him all of the nursing
mothers and none of them He would not
accept any of them. So as part of
to bring coolness to the eyes of
the mother of Musa, alayhis salam, he would
not suckle from anyone else.
And then the sister of Musa, alayhis salam,
goes to them and says, I know of
someone that he will suckle from. And this
was the mother, the actual mother of Musa.
So
to pharaoh and his wife,
he was mere she was merely
a wet nurse, but she was actually the
mother of Musa 'alayhi salam, and this part
coolness
to her eyes. So here the metaphor that
he's using is,
not in terms of an actual physical thing
that all of the
other sources for which you can get your
sustenance will be halal for you, but if
you see that the only true source is
Allah Subhanahu Wa Ta'ala, then you'll be in
the position like Musa alaihis salam. So Allah
took took care of Musa, took care of
Moses, even though all those other women who
could have possibly provided for him is basically
his sustenance, his life.
But Allah Subhanahu Wa Ta'ala, Har Ramda Alaihin
Lawwada. So all of them
were not suitable, and he gave him his
true mother. So we have our true wealth,
our true sustenance,
our our true list only with Allah Subhanahu
Wa Ta'ala. So the moment that you see
it as coming from someone or something
else, then
then you fall into the trap of
putting the intermediaries, which are veils between you
and Allah Subhanahu Waqqara. So we're not saying
physically, no, yes, you may have a job,
and yes, you may have a business, and
yes, you may, draw income from that and
all that sort of thing, and they're a
sbed.
And that's true. But where is your heart?
What is the qiblah of your heart? Where
is that situated? Where is that looking towards?
To Allah
So it says,
So
have patience
with him,
not patience to be away from him.
This is kind of the beauty of the
Arabic language. The Sabra'a Hashid, or Sabra'a Hashid,
or Sabra'a Hashid. So every time you change
a prepositional phrase,
or the hafir al Mana, the the the
whole phrase changes.
So to be patient with Allah Subhana Waqqai.
So with his decree, with all of the
different
circumstances that are happening to you. Walathasfarah,
walathasfarahanhu.
But don't
grow accustomed to be patient without him.
Right? Because that's
that's hijab, that's zwalaam, that's darkness.
That's when we can fall prey to our
wussawas. We fall prey to
our misgivings, and our whisperings, and we're easy
pray for Shaitan, and for the Dunya, and
the Nafs, and the Hawa, and all of
those external enemies, and internal ones.
When
we abandon and go accustomed to not having
the closeness of Allah subhanahu wa ta'ala.
So if you are patient with his decree,
so there's a Ma'iha, we talked about this
Ma'iha before. Patient with his decree then you're
actually patient with Allah. And then you are
with Allah. So there's this is how the
Ma'i or the wishness with God develops.
And then he says, amalimta and man sabara
qadr.
And the one who has patience, qadr, then
has the ability. Right? Because it it's an
it's
a it's an example of qudra.
Right? It's not ajes. Ajes means in in
in capacity.
Right? So
when you panic, you're panicking at your incapacity.
Like, oh my god. What am I gonna
do with this situation?
What's this is crazy. I have nothing. I
don't know what's gonna happen.
I I I don't know where to start.
So you panic before because you feel like
there's nothing I can do about this or
it's unknown and I can't get to it.
So there's this panic because you don't have
control over the situation. In other words,
there's this incapacity,
and that sentiment is true. And the reason
you panic is because you don't see how
it can be handled.
But the problem is there's a half of
that's missing. So, yes,
recognition of your incapacity,
but also recognition of Allah's capacity, of Allah's
Qudah.
So when you're patient with something it means
that you know it came from Allah, and
you also know that Allah can take you
out of it. So if you're in a
calamity, Allah puts you there, He's only going
to take you out of it. That's why
I'm on Sabala Qadr. So if you have
the patience, forbearance,
and the acknowledgement that Allah is the one
who can get you out of this, then
it's no longer jaza, it's not just panic,
because you don't know what to do, but
you still may not know what to do,
but you know that Allah Subhanahu Wa Ta'ala
has you
taken care of, and so you don't worry
about it too much.
And the last verse in Surat Al Imran
that he mentions here,
So he said,
So this sabr is very important.
You ahiweladinahanusburu,
have patience with sabrru.
Some of the facilities said the the saberu
is like the same as the speru,
but a more emphatic form of it. And
some of them say,
and Musabara means,
if you don't have Sab, like as an
intrinsic quality, then the Musabara is will try
to be patient. Tatakandaf is Sab.
Warabitu.
Right? A ribat means to stay firm.
Muslims they used to have on the frontier
lands,
in Arbutza or Rivat.
So the Rivat is, you know, where they
would have kind of a watch tower or
lookout
station to to see,
potential
oncoming enemies, and so there are people who
actually live there. And it was a very
hard, life to live, to be out on
the frontier, and you're all by yourself, and
you're just kind of keeping watch.
And there wasn't Muslims who did that, but
in the pre modern world, when you didn't
have, you know, sonar and radar systems and
and and advanced,
sort of, technology to to anticipate an attack.
You have to be on the frontier.
So what I'll be doing? So this rivat
is not just
limited to to actual frontier position, but also
the frontiers of your heart. So
this this livat, you know, the Prabhupad Vasayevsamsherikar
livat when he talked about waiting
for one prayer to the next. You know,
that you're you're you're mathekif, and you're holding
on to the the Habla of Allah, to
the rope of God, and you're patient and
you're forbearance. And you can think of revolt
as kind of even a more emphatic form
of
patience.
And have a tap of Allah and then
not la'alakum.
Here,
not perhaps you will have success, you most
definitely have success. And that's one of, kind
of, the Quranic,
literary devices that use La'Alla, which is usually
mythology, or to say, perhaps this will happen.
But when it talks about things that Allah
is telling you, it means there's no La'allah,
there's no just it may or may not
happen. It will happen if you have the
preconditions that he mentions here. So Sabra, Musabra,
War Ribat, and the Taqwa. Those four things.
Then Sayyid Abu Qadir, he says, dihabudinikum
bi'awbaati ashiha.
Said, you will lose your Deen or your
Deen goes away or the Deen of the
people might go away with 4 things.
He says in Awal,
alnaqumla tamelunabima
talamu,
that you do not
practice what you know.
The second,
enakum tameluna
dimela talamun,
that you practice with that which you do
not know. And I'll explain that in a
second.
That you
don't learn
what you don't know and then you remain
ignorant.
And then the 4th,
that you prevent people from learning that which
they did not know.
So the first,
you practice that which you don't know
or or you you do not,
practice that which you know. So you know
here, Ein means in al minnefa in all
of these examples.
So there's different types of knowledge. There's al
minnefa, there's beneficial knowledge, and then there's unbeneficial
knowledge. So it says here you you don't
practice that which you know, that in other
words that which you know of beneficial
knowledge.
So you know what the right thing is,
but you don't practice it. Bihadeh kunzehebid
Din. Right? So you may know what the
Din is, you may know what it needs
to be done, but you have a problem
with your tedayun. You're not actually
practicing
that which you know to be right and
know to be true.
So the second one, nakum tamar luna be
melelatalamun.
So you do the opposite.
You practice and do with that which you
do not know. In other words, not based
upon knowledge,
but based upon fun,
or it could be based upon check.
Right? It could be based upon just
benefit of the doubt, or it could be
based upon just pure doubt, or it can
be based upon waham, or it could be
based upon,
delusion.
So all of these things are a way
of practicing that are not based upon knowledge.
But the way to do it right,
practice that which you know to be right
and to be true,
to be Haqq.
The third,
that you do not learn that which you
don't know.
And then you remain ignorant. So you know
there are things that need to be learned,
but you don't know them. But you don't
make your way towards learning those things. You
don't try to create the opportunities where you
can learn those things. You don't make it
a priority. You don't take it seriously.
And so then you remain
ignorant, then there's also no Deen there. There
might there's no knowledge of the Deen and
there's no practice of the Deen.
And then the last,
And then the 4th, you prevent the people
from learning
that which they don't know. In other words,
that which they need to know. So you
don't spend
effort to help them learn what they need
to know, or you can prevent them.
How does one prevent them? Does that mean
you've closed the mades, you closed the schools,
and
you shut down the, you know, online classes,
and then you prevent people from learning?
That's a very
outward drastic way, but there's other ways you
prevent people. Your own actions can be Munafir.
Your own actions can be offensive.
The way that you present the din to
people could make push them away and say,
I don't wanna learn that,
Because I see it as,
offensive, and I see it as coarse, and
I see it as very austere. I don't
see it as inviting.
And the word Dawa means to invite. So
when you invite someone to do something, you
do it in a nice way, you present
it in a nice way, you don't do
it by kind of
verbally or
emotionally or spiritually assaulting someone.
Right? By saying, oh, you have to be
in this particular way, and if this don't
you don't do this and that, and, you
know, in a judgmental and a sanctimonious
way. So
this is a fitna for people. So we
have a problem
in the community,
generally speaking,
that some people who are
affiliated with Islam, and they're Muslim,
but their actions
betray what the teachings of Islam are. And
so they wind up pushing people away from
Islam, even though outwardly
they may have all the trappings of what
a proper Muslim looks like. They may have
the right, you know, length of of robe
and the right right turban and
or hat
and and you know, the right clothing and
they go and pray in the front line
of the Masjid and all those sorts of
things. But
beyond that they don't have the proper inward,
discipline,
that is really the
the most important thing about Islam.
So the outward acts
are Sura, as we said, they are forms.
And then those forms
have no value whatsoever,
except
by
the one who is doing them to be
sincere, and then they'd be accepted. So if
they're not accepted by Allah, then they're not
sincere. And if they're not sincere, then they're
just
outward acts, and they don't have any value
of, you know, of their own. The only
way we assign value is when Allah assigns
value to them. Allah signs value to them
by Allah accepting them. Allah only accept them
if you are sincere in doing them. You
do it solely for Allah. That's an inward
act. So sincerity, Ikhlas,
is inward. It's not outward.
So we have over emphasis on the outward
with
a remissness and negligence
on perfecting the inward, and that's really that
was the project of Sidra grandfather Gilani in
his time in the 6th century
and many many of the Ottoman after that,
that was a project of Mehmed Glazay, who
lived just
about half a century before him.
That was a project of Zidane al Hasan
al Shevili, who lived a century after him.
So we see successively that many of the
people,
who renewed the deen, who are a type
of mujed deen,
a type of renewers of faith based upon
the hadith of the prophet
Muhammad that every 100 years or so
Allah Subhanahu Wa Ta'ala will send someone, yujaddidim
nasiyo umaumuridimihim.
That they'll make tashdeed,
they will renew,
the matter of the deen. So it's not
the deen that has to be reformed.
Know, western academics will read that hadith and
then they, you know, they're,
they're, what's the word for?
They fetishize or they,
you know, they are
infatuated with this idea of reform in Islam.
So all the books that they look for,
they have to make the person a reformist.
If they're not a reformist, then they're not
interesting to read about.
And for them reform means like the dean
was bad before, let's make a new dean.
Let's do it all over again, so to
speak.
But renewal and reform in our paradigm, in
the true paradigm of Aruna, is
renewing the accessibility
and for the today you want to be
Niousi.
For the people to practice their deen,
to be renewed, the practice of the way
that their din is. So perhaps
the way that it was taught a century
before or even a generation before,
is not suitable,
not like completely unsuitable, but not suitable completely
or in the best way for the generations
to come. And we see this
throughout
the history
that
before people learned in Masajid, in in Halat
al Zikr, in in the circles, and then
that was insufficient, and then they built Madaris,
and then they built other institutions like, Zawiya
and,
Moqaf and and and things developed.
Because there had to be a renewal, even
even the
the scholar literature itself.
Before it was just mainly hadith,
but then there were,
separate independent books of hadith that were written,
mimetic being the first, that he also included
Fata'wa and things like that. And then it
went on for someone like Abu Hazl Mohasevi,
who started to write books about teskea,
about purification of the soul that were merely
hadith. And so this sort of development went
on, and this was the type of renewal.
The Deen wasn't changed.
They were still saying, O Allahu Akbar Rasool,
and this is the Deen.
But the manner in which by
they, presented it to people
changed somewhat and continues to change. Here we
are on this platform
where people over the world can can tune
in and listen, and certainly
that was even
available 20 years ago. So,
but but the core of the teachings remain
the same, but how we articulate them and
present them may be
different from one time to the next.
So,
just gonna read a few more
excerpts in the remaining time.
So one of the things that he brings
up here,
that he doesn't say explicitly, but is kind
of said implicitly,
which is a few pages later,
is
what are some of the sifet? What are
some of the attributes
of the daida? What are the attributes of
a person who's going to function as
the one who is a caller to Allah,
the one who is going to bring people
to Allah Subhanahu Wa Ta'ala. That he's going
to or she's going to
teach Islam and how to present it and
so forth.
And usually,
you know, if you look at the
standard,
advertisements for imam of a mosque or something
like that, or imam of a community,
it has, has a lokoral memorized, and can
speak 1 or 2 languages,
and knows fiqh very well,
and, able to lead Tarawiya.
And kind of that's the standard,
litany.
But here we
find Seir Abdul Qadr al Gilani he says,
So he said if Allah wants to get
a servant of his,
right, he wants to prepare him for a
certain matter that's an important one.
First, yataalaklilma'ani
laddus sur.
That the connection is with the meanings and
not just
the outward forms.
And then if that's completed,
sahazuhrufid
dunya wal echra.
Then they will have a valid zuhud,
right? Or
lack
of great concern
with neither the dunya or the ekhirah actually,
except Masih and Mawla. So only with Allah
subhanahu wa ta'ala is the connection.
Then if that is the way he is,
tajeehoo saha, then he will be
physically and spiritually, inshaAllah, healthy. Najeehwalmulk
Then Allah
will see this person as a valid steward
for
people on earth, and then they will have
the mulk, and they'll have the sultana, and
the imara, different words for leadership.
It will be that his particle of dust
will become a mountain,
and a drop of water will become a
sea,
and,
a mere comet will become a
moon,
and the moon will become the sun, and
that which is little becomes
much, and that which is Mahu, right, which
is erasure, becomes existence.
And then his Fana, his annihilation,
annihilation becomes Baqa, becomes
everlasting less, or remaining with God. And then
his the haloq,
then his movement will become sabbet, will become
a surety and firmness.
And so this tree of this person will
grow
and reach up to the harsh of rahmen
wa asluhaylatharah.
Right? And then
its branches are dunya and ekhira, and it
could reach as high as
it's planted firmly in the ground, and it
reaches as high as the hash.
So it says, mehadid al axaim. What are
the branches of this type of knowledge, this
type of person?
Al hukmulalain.
Right? So
understanding the hukm, the decree of Allah
and knowledge.
Then the dunya
will be something that is
not something that possesses him, but rather he
possesses.
Nor is he confined to just thinking about
the delights of the
ekhir.
He will not be owned
neither by a king or by a servant.
Walayaha jubuuhajid,
nor he will
be stopped by a Hajjid, nor there will
be a doorman to stop him from coming
where he needs to go. He will not
be veiled by a veil, even the longer
you read it.
No one can take him and nothing can
upset
their internal fortitude with Allah Subhanahu Wa Ta'ala.
Their their mood will not be, or their
spiritual mood will not be spoiled.
Fa'idha tammahadha.
Right? This is the important part. So if
this is completed,
salaha hasal abd liwukufi malkhak,
Then this person
is ready to stand with creation,
to be with creation.
Wal akhlum edihim, watakhniziminbahrdunya.
And then take them by the hand
and save them from the,
the daunting sea of the dunya.
So if Allah wants all of these things,
he will be their Dalit, he will be
their guide, he will be their spiritual doctor,
he will be their
he will be their he will be their
spiritual trainer, he will be their total man,
right, which is their translator. In other words,
help them translate their own thoughts
and how to understand the relationship with Allah
Subhanahu Wa Ta'ala. He will be their Siraj,
he will be their Shams, he will be
their son, he will be their light, all
of those things.
There he can. If Allah wants that from
his servant, then he will be that.
But there are some of the servants who
have all of the attributes above, and Allah
doesn't desire that for them. So what does
he do?
Hajabahu aindahu, He veils them from creation,
and he makes them absent from
the vision of others.
And that's also a type of wali. So
he's describing
awliya Allah. So there's 2 types at least.
1, that Allah puts forward to be the
Dalil, to be the guide, the helper for
people, which is the mission of the Prophets
and Messengers,
and the other
stays with Allah Subhanahu Wa Ta'ala,
who is also helping the Ummah, but we
say he's helping the Ummah Filbatim.
So the yani from
what's hidden from people. So they help them
with their du'a, with their supplication,
with their with their himna, with their concern
for the ummah. These people are there, people
don't know who they are,
but they are there and they are indispensable.
Just as indispensable as the ones who are
outward and
speaking and guiding and teaching
and so forth.
So he said, yes, some of those they're
a fraud, they're not many, but Allah will
protect them
and he will take them back to the
Khalk, he will take them back to the
creation.
Right? With complete preservation
was salam and safety.
These people then are the true guides.
So
how does one know that? How does one
get to that? Which he doesn't really
explicitly outline here, but one of the things
we could say is,
when one's actions are in conformity with that
which the prophet has come to teach, and
it's not their ego and their appetite that's
leading them around, even in matters of the
faith, even in matters of the deen. So
they're not looking for popularity, they're not looking
for having a following, they're not concerned with
who praises them or who doesn't praise them,
or who showed up or who didn't show
up, and all these sorts of things. Then,
in other words, they have
been able to suppress
those,
features of appetite that all of us possess
to the degree or at the very least,
they know one is speaking to them, and
now they can listen to,
you know, the angelic
khatira, the angelic thought and the rabani thought
and the the inham that comes directly from
Allah Subhana Wa Ta'la. So they feel that
all of their actions then are Mulham.
All of their acts then are inspired by
Allah for them to do. And if they
don't feel inspiration about something, yata waqafoon.
If If they don't feel inspired that this
is the right thing to do, then they
they pause. They wait. Much in the same
way that the prophet, as far as salam,
wouldn't do something until the Wahi came. And
if he was waiting for the wahi, then
he would have tawakkuf.
So
they are people who operate in in the
similar manner. They don't receive wahi. They don't
see direct revelation like,
the prophet
did,
but they can receive
Ilham, they can receive inspiration.
So if they're inside Mulham,
and they've reached the level of nafsululhamah,
they've reached the level of the soul that's
inspired,
then inshallah all of their acts are inspired.
Are they masum? Are they infallible? No, not
that they're infallible.
They're what we call Mahfuth, which is what
Sirab Khaled Jilani said here. So he protects
them with his hiv, man hivdul kulli. Right?
So hivd means protection, and salama means to
be safe from harm and safe from error.
But that doesn't mean they can't make a
mistake, it doesn't mean that they can't do
something that is harmful,
but Allah Subhanahu Wa Ta'ala is the one
who protects them from from doing such things,
and then they look to Allah to continue
protect doing them. And then when they do
make a mistake,
then they are not Musirah and Masiyyah. They
are not people who,
who,
who continue
to do it, but they realize their mistake
and they return to Allah Subhanahu Wa Ta'ala.
So the idea is not just I never
make mistakes, but the idea is when I
do make a mistake, do I realize it,
and do I try to fix it, and
do I try to make amends not just
to if anyone was affected, but also make
amends more importantly
to Allah subhanahu wa ta'ala. So
I think I'll just finish off with one
last
part here.
It says
the
last paragraph.
So the ones who truly have kashya,
have this god awareness of Allah Subhanahu Wa
Ta'ala from his servants are the 'alameh.
Who are the 'alameh? The 'alameh and 'umma'l,
Bilayim, those type of 'alameh.
The ones who are knowledgeable, but they practice
their knowledge. They practice what they know.
So he said these are the people who
do not seek from the Haqq, from Allah
Subhanahu Wa Ta'ala,
recompense,
reward for that which they do,
rather they seek and they desire
his countenance and his closeness, and they seek
God
and they seek his love, his Mahaba, wal
Khalas, minbodhi wa hijabi,
And to be saved and free and find
salvation from his bod and from his hijab.
So from being far away from Allah Subhanahu
wa Ta'ala in a spiritual sense and to
be veiled from God, God. That's the main
thing.
And they don't want any doors to be
closed before them. Neither in the dunya nor
the
but they're not interested in the dunya and
they're not even interested in the
but they're only interested in Allah. So he
says the dunya are for some. And
the is for some. In other words people
receive the
and then Allah
is for some. So the people who seek
dunya, there are people who seek and there
are people who only seek
Allah.
So may Allah make us of those people
who seek Allah
for his sake and for no other's sake,
and he has the power to do that.