Yahya Rhodus – Hikma #107 The Fear of Desire Overcoming Us
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Bismillah ar-Rahman ar-Rahim, Alhamdulillahi Rabbil Alameen,
wa afdala as-salat wa atamu taslim ala
Sayyidina wa Mawlana Muhammadin wa ala alihi wa
sahbihi ajma'in, subhanaka la ilma lana illa
ma'allamtana inna kanta al-'alim al-hakim, wa
la hawla wa la quwwata illa billahi al-'alil
al-azim, alhamdulillah we have reached the 107th
hikmah, this blessed collection by the great Imam
Ibn al-Tayyib al-Sikandari where he says,
la yukhaafu alayka an tal tabisa al-turuq
alayk, wa innama yukhaafu alayk min ghalabati al
-hawa alayk, so this is a very straightforward
meaning, insha'Allah ta'ala we will let
go a little bit deeper to understand how
it applies to you and I as human
beings, this can be translated, what is feared
is not that the ways leading to Allah
will be confusing to you, rather it is
feared that passion will overcome you, so this
is not too complicated, it's not too hard
to understand, but it definitely is important wisdom
you and I need, and sometimes the most
apparent things tend to be the most hidden,
sometimes the most obvious things that we fail
to be aware of, and we are all
plagued as human beings with self-deception, we're
all deceived about our own selves, and if
we don't think we're deceived then we're even
deceived two-fold, we're deceived and we're deceived
thinking that we're not deceived, we're all in
the state of deception, and what we want
is to wake up and to come to
terms with our true state, now from the
bounty of Allah Ta'ala He doesn't tend
to let us know about the reality of
ourselves too quickly, otherwise we would probably panic
and just throw in the towel and think
that there's no hope, it's from His mercy
that He slowly makes us aware of the
reality of our state, but the amazing thing
is the more you travel the spiritual path,
the closer you get to Allah, the more
flaws that you start to see in yourself,
and it's actually one of the high degrees
of wilaya, of closest to Allah, where they
actually see themselves as the source of evil
in the world, and they're the closest of
people to Allah, not in some false sense
of like, oh I'm the worst person on
earth, no but they actually see themselves as
falling so short in fulfilling the rights of
Allah subhanahu wa ta'ala, in a real
way they really see themselves as falling short,
that enormous amount of evil comes from their
shortcomings that affects the rest of the world,
that's how they see themselves, and this doesn't
mean that you just kind of like mope
around like I'm horrible, I can't be anything,
I'm never gonna succeed, no it doesn't mean
that, this is something internal, it's an internal
way that you see your own self to
make sure that you constantly put your nafs
in check and then work on yourself at
all times, that's the whole point, you be
aware of your reality so that you can
work on yourself, and that's what Allah ta
'ala wants to see when he is gazing
upon our hearts, he wants to see us
broken before him, feeling absolutely in need of
him, seeing ourselves as constantly falling short in
fulfilling his right and doing whatever it is
that we can to do better, and that
never ends as long as we're here in
this world, as long as we're here in
this world, we will have ups and downs,
we will have backs and forths, we will
have ebbs and flows, we will have happiness
and sadness, we'll experience different tajalliyat, different manifestations
of his both majestic and beautiful attributes, and
inshallah ta'ala when we pass away and
enter into paradise, when we all be people
of paradise, at that point it's only beauty,
the ups and downs, the hardships, the tribulations,
that's only for this world, the hereafter if
we arrive safely, and we are saved on
Yom Kippur, and the scale of our good
deeds outweighs the scale of our bad deeds,
and we receive the intercession of the prophet,
and we come to his blessed basin, and
we take a sip of the incredibly, that
life-giving, what do you even call it,
substance that is cooler than ice, sweeter than
honey, and white as milk, and then once
you take a drink from his blessed hood,
you never get thirsty ever ever again, and
then we enter into paradise inshallah ta'ala
behind and with Sayyidina Muhammad sallallahu alayhi wa
sallam, after that there's only beauty eternally, that
just gets better, and better, and better, and
better, and never ends, and as Allah ta
'ala says in Surah Al-Kahf la yabghuna
ana hiwala, they don't want anything other than
what they're receiving, so like you know how
you're here in this world, like you're eating
one type of food, and finally okay I've
had enough, I want something else, and then
you have something else, and you want something
else, and you get this, and then you
want something else, you want that, or you
drive this car, like okay I want this
now, or you wear this, no no I
want to wear that now, you're never satisfied,
whereas in paradise, is it whatever you're experiencing
in the moment, you don't want anything else
other than what it is that you're experiencing
in that moment, from the way that it,
you're experiencing that from the outpour of his
bounty, so la yukhafu alayk, so khafiyah khafu
is to fear, yukhafu here it's in the
passive tense, okay so it is not feared
alayk, yani for you, so it's not feared
for you in the what?
in tel tabisa al-turuq, so al-tabisa
al-tabisa yal-tabisu is a word used
to, you would use for like to be
confused about something, or even deluded about something,
or that uncertain about something.
So al-tabasa to be confused about it,
yaani al-tabasa aliyya, I didn't understand it
fully that I was, it confused me.
But here al-turuq is the plural of
tariq which is a path.
And so that we we know the number
of paths to Allah are adad anfas al
-khalaq.
The number of paths to Allah are the
number of breaths of creation.
And this is very important.
Now what we mean by that is when
it relates to any particular individual.
That doesn't mean that anything that you do
on your to Allah none of the doors
are closed after the Prophet ﷺ came.
What it means is within following the Sunnah,
there's different paths that different people have.
While everybody has to perform the basic obligations,
some people their path to Jannah is being
good to their parents.
Other people it's earning a living.
For some people it's being patient with a
serious health affliction.
For other people it's being tried with their
children.
For other people it's being that that tried
in some other way.
People have different paths to Allah subhanahu wa
ta'ala.
And just as we all have a unique
thumbprint, we all essentially have a unique path
to Allah.
And so there's many different ways to Allah.
And that a similar word is used in
the Quran, subal lana, li annuhum subalana.
We only guide them to our ways.
The ways that lead to closeness to us.
So this word tariq, sabeel, that word saliq
which means a traveler.
All of these words that point to this
meaning of spiritual wayfaring, spiritual voyaging, spiritual travel.
So the tariq, ways, yani the ways that
lead to Allah.
So he's saying here is that this is
not feared for you, yani for us.
That we become confused regarding the paths to
Allah.
And we'll go into more detail in a
minute.
Wa innama, here this is restricting the meaning,
the true fear is restricting into what you
khaf alaik, it is feared for you that
what?
min ghalabatil hawa, ghalaba yaghlibu, is to overcome.
Okay so you might have seen like written
on the alhamra, la ghaliba illallah.
Allah subhanahu wa ta'ala is the subduer.
No one can overcome Allah.
When Allah ta'ala wants something to happen,
khalas, la maana anima ateet.
No one can withhold what he's given.
wa la mu'ti ma'manat, and no one can
give what he is withheld.
When Allah ta'ala decides to give or
decides to withhold.
So ghalabatil hawa, what happens though, and this
is a negative state, is that our hawa,
our desire, our caprice, our passion, whoever it
is that you choose to translate it, I
tend to go with desire, overcomes us.
What is your hawa?
Your hawa is what arises within your nafs,
which is you, and it relates to passions
and desires that you have for things of
this world.
So let's just say that you have a
desire to eat, and you know there's a
time for that, but ghalabatil hawa, your desire
to eat is so strong that you just
can't wait, you just eat.
It overcame you.
Or your desire for something, whatever that thing
might be, you know it's not the time
for that thing, or there's a process that
you have to go through to attain that
particular thing, but your desire overcomes you and
you do that thing.
Now there's things that are within that that
are permissible, but it's just not good.
Then there's things that are disliked, and there's
things that are haram, where there's haram desires,
desires that we have for haram unlawful things,
and it overcomes you and you fall into
that.
And there's things that are disliked, and there's
things that are permissible.
And what we want though, and this is
the understanding of this hadith, is to be
in control of ourselves.
Self-control.
This is one of the most important virtues
of all.
And incidentally, even though these things, we don't
really need them, because we have this one
of our prophets, and that suffices, but when
we were visited by Dr. Leonard Sachs some
time ago, and he put up a survey,
and he put up a list of traits,
and I actually don't remember what the other
traits were, but he said of all of
the traits that are up there, which one
do you think predicts success the most?
Now their definition of success might be a
little bit different from ours, but more in
a very outward type of sense, right?
And that, you know, income, things of this
nature, and education, and things like that, which
obviously it's more nuanced for us.
But anyhow, there was a number of choices,
and most people got it wrong.
But it turns out it's self-control.
Self-control is the number one trait to,
if you want to be successful in a
worldly sense, let alone in the hereafter, it
gets back to self-control.
And when was the last time you learned
about self-control in school?
When was the last time that you learned
about self-control in your social media feed?
When was the last time your next dorm
mate, hey, I just want to talk to
you today about self-control, right?
People think you're weird, like what are you
talking about?
You're weird.
This is the time in which we live,
where the things that we really need are
actually deemed to be weird.
But for us, always remember, glad tidings to
the strangers.
If people think you're strange in this time,
because you do certain things, or you don't
do certain things, or you dress a certain
way, or you talk a certain way, or
you avoid certain situations, or so forth and
so on, and people think you're weird.
That if you're a boy in high school,
and you go to public school, and you're
not into girls, they think you're, that something
else is going on there.
And it's a problem of the pressure that
people have on them.
We have a lot to protect our young
people.
But here, the whole point is, is that
these desires arise within your nafs.
And what the Deen does, is it teaches
us to regulate desire.
That's really what we want, is to regulate
desire.
So going into a little bit more in
-depth commentary.
So undoubtedly, Allah subhanahu wa ta'ala has
clarified for us the path to Him.
The ultimate purpose of the Quran, is to
call the creation to Him, subhanahu wa ta
'ala.
It's the ultimate purpose of the Quran.
Everything that our Prophet taught, is It takes
you to Allah.
It brings you closer to Allah.
So Allah ta'ala taught us this, on
the tongue of the Prophet sallallahu alayhi wa
sallam.
The Prophet received the Quran, and then that
recited it to us, so we know this
is the word of Allah.
And then He, that gave us that many
different sayings.
Thousands upon thousands of blessed words, that if
you stick to what the Prophet sallallahu alayhi
wa sallam, in terms of belief, practice, and
state of heart, khalas, eternal felicity.
And so that we have the sacred law,
we have the path to Allah subhanahu wa
ta'ala, and then we have the spiritualities
that come from putting our knowledge into practice.
All of this has been clarified.
Imanen, islamen, wa ihsanen.
At the level of belief, at the level
of practice, and level of spirituality, if you
will.
And so our Prophet sallallahu alayhi wa sallam
reached the highest degree of nasiha.
As he said in a hadith, there's no
good except that I pointed you to it,
and there's no evil except that I warned
you from it.
Comprehensive guidance, the highest degree of nasiha.
There's nothing that he left out.
There's nothing left out.
He completely conveyed everything that is that you
and I need to know, to do the
most important thing of all in our lives,
which is to draw near to Allah.
Complete guidance.
From the smallest of things, and when so
far as it because the Prophet is not
considered to be small, to the greatest of
things.
And the Sahaba, during their time that some
people made fun of the companions.
Oh, he's teaching you how to use the
bathroom?
And how did the companion respond?
Yes, he taught us everything, even how to
go to the bathroom.
Everything.
Everything.
Even how do you, just in going to
the bathroom, there's 15 or 20 sunnahs that
you can follow, and rise in rank and
closest to Allah subhanahu wa ta'ala.
And other people leave and they have najis
all over their clothes.
He taught us everything, even how to use
the restroom.
We shouldn't be shy about anything in relation
to our deen.
He taught us everything, sallallahu alayhi wa sallam.
We have everything that you need, and the
deen is complete.
What did Allah ta'ala say?
And this was revealed in on the day
of Arafah, in the farewell pilgrimage, اليوم أكملت
لكم دينكم.
I have perfected your religion for you on
this day.
وأتممت عليكم نعمتين.
I've completed my blessing for you.
ورضيتم لكم إسلام الدين.
And I am content for you to have
Islam as your deen.
And Allah ta'ala also says, لا أكره
في الدين.
There is no compulsion in religion.
قد تبين رشد من الغي.
Guidance has become clear from misguidance.
Through the way that the Prophet ﷺ clarified,
بلغ الأمانة.
And that he, sallallahu alayhi wa sallam, that
conveyed the trust that was put upon his
shoulders.
And he conveyed it.
And so once he conveyed it, now guidance
is clear.
No one could say they don't know the
path to Allah ta'ala.
It's clear as day.
And this is actually one of his hadith.
تركتكم على المحجة البيضاء.
I have left you on the white path.
يعني the clear white path.
That there's absolutely no ambiguity about it, about
the way to Allah ta'ala.
ليلها كنهاري.
Its night is like its day.
And normally we travel at night as you
can't see.
In relation to this, خلاص.
In all situations it's clear as could be.
لا يزيل عنها إلا هلك.
Only someone who brings damnation on themselves will
deviate from it.
If they choose the wrong thing willingly, these
are the people that they destroy themselves.
And when we say that Allah leads people
astray, they've gone astray in other selves.
And Allah ta'ala lets them go astray
because he's given us freedom of choice.
And so what a blessing to have this
deen of our prophesy that gives us such
clarity.
One of the righteous that he says, الطريق
والدح.
The path is clear.
والحق لائح.
In the truth, truth is apparent.
والداعي قد أسمع.
The caller has conveyed the message so that
we've heard.
فما التحير بعد هذا إلا من العمى.
Where is any confusion or in relation to
this other than someone who is just simply
blind.
But then the question is that unfortunately you
and I as human beings can be blinded.
And that it's not the eyes that go
blind as our Lord teaches us, but it's
the hearts in the chest.
That this is what goes blind is the
hearts in the chest.
And one of the ways that the heart
goes blind is when someone has Hawa.
When you have a strong desire for something
as if that you have no intellect.
Just think about the times we've had a
real strong desire for something and people tell
you, no don't wait later.
Think about it.
And you have blinders on as if that
you don't listen to anything that they say.
And anger is part of this because anger
is a desire.
And think about when you become angry you
do the stupidest things and you become angry.
That you regret shortly after when you calm
down.
No matter what people say to you as
if you're مجنون.
As if you're insane.
And the same thing is when desire overcomes
you.
And so that what they're teaching us here
is is that we can become blinded.
And the greatest way, one of the greatest
ways, the easiest ways that we can be
blinded is from our desires overcoming us.
So this is something that we have to
understand in relation to human psychology, into human
decision-making, and learn how to control ourselves.
And then the famous Rabia al-Adawiyya, she
heard that one of the righteous, this man
by the name of Salih al-Murri, say
من أدمى نقرأ الباب يشكن يفتحه.
Whoever continues to knock on the door is
that it will soon open up for him.
And then she said, Rabia said الباب مفتوح.
The door is already open.
وأنت تفر منه.
But people are running away from it.
So see the difference?
So one meaning that that's a true meaning.
You knock on the door.
Meaning that you strive to join to Allah
تبارك وتعالى.
You supplicate Him.
You ask His help in matters.
But what she's saying is the door's open,
but we tend to run away from the
open door.
And she says كيف تصل إلى مقصد؟
أخطأت الطريق إليه في أول قدم.
How can you achieve something that you are
aiming for when you start to deviate from
the path when you take your first step?
So meaning is that if your decisions, if
your conception, if your perception is polluted by
the Hawa, it's a serious problem.
So remember we mentioned in class this morning.
قطرة من الهوى تفسد بحر من العلم.
One drop of desire can spoil an entire
ocean of knowledge.
One drop of desire.
And this is very dangerous.
And this is why it is such a
big thing to learn to control ourselves.
وَمَمَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى۟
As for the one that fears the standing
before his Lord and prevents the nafs, yani
the soul, from its desire, what happens?
Paradise is the resting place.
This is Quran.
Look at how many times that Allah Ta
'ala speaks about desire in the Quran.
And how it can actually become someone's God
that they worship because that becomes the way
that they see things, that becomes the deciding
factor for how they do things.
So it's as if that their own desire,
their own Hawa, is their Ilah that's worshiped
without right.
So the door is open and it's very
clear without any ambiguity.
And so then we have to watch ourselves.
And you see this meaning in multiple poems.
The Burda that we recite here every Sunday
usually.
فَصْرِفْ حَوَاهَا وَحَاذرٍ تُوَلِّيهُ إِنَّ الْهَوَى مَا تَوَلْ
يُسْمِي أَوْ يَصِمِي And this means roughly is
that divert your Hawa, yani guard yourself against
it, and protect yourself from having it gain
control over you.
Once the Hawa, once the desire gains control,
it will blind you or do you in.
This is the nature of it.
This is what it does.
And other poets have said, وَآفَةِ الْعَقِلِ الْهَوَى
فَمَنْ عَلَى هَوَاهُ عَقِلُهُ فَقَدْ نَجَابٌ Is that
the pitfall of the intellect is desire.
So whoever gains control over the desire through
true intellect will be saved.
So they're totally opposites.
The Aqal, the intellect is here and Hawa
is here.
They're totally opposites.
There's a constant battle and they're totally different.
The Aqal is about stability.
It's about restraint.
It's about thinking about consequences.
It's thinking long term in the future about
your eternal life.
Whereas the passion is volatile.
It's about the immediate now.
It wants what it wants and it always
relates to things of the ephemeral world.
It's total opposite.
Stability, instability.
That volatility and that stability, هكذا.
They're opposites.
إِذَا أَنْتَ لَمْ تَعْصِلْ هَوَى قَادَكَ الْهَائِلَ كُلِّ
مَا فِي عَلَيْكِ عَلَيْكَ مَقَالُ If you don't
go against your desire, your desires will take
you to everything that were you to do
it that people would speak ill of you
for doing it.
Because إِنَّ اللَّهَ كَتَّبَ الْهَوَانَ عَلَى مَنْ اتَّبَى
الْهَوَى Allah has written humiliation upon the one
who follows their desires.
And people think that they're getting away from
it and then all of a sudden they're
exposed.
And what happens?
All those things that you did, all those
people you took advantage of, all those people
that you cheated, all those people that you
abused and then it's exposed.
And then you're humiliated.
And you went from people wanting to do
anything to be around you to people that
thinking you're disgusting.
This is the nature of this type of
stuff.
We don't necessarily worry about what people think
but we protect ourselves to do the right
thing before our Lord Subhanahu Wa Ta'ala.
So then Sayyidina Ahmad ibn Ajeeba that he
says فَلَا يُخَافَ عَلَيْكَ It is not feared
for you الْتِبَاسَ الْهُدَىٰ إِنَّ مَا يُخَافَ عَلَيْكَ
اتِّبَعَ الْهَوَى As he tends to do, to
talk about different dimensions of the same meaning.
It is not feared for you that guidance
will not be clear to you.
What's feared for you is that you follow
your desire.
فَلَا يُخَافَ عَلَيْكَ الْتِبَاسَ الْحَقُ وَإِنَّ مَا يُخَافَ
عَلَيْكَ جَهَلَةُ الْخَلْقُ It is not feared for
you to not know that what the truth
is.
What is feared for you is to be
dragged into the ignorance of the way other
people see things.
And Allah Ta'ala says, وَإِن تُطِئَ أَكْثَرَ
مَنْ فِي الْأَرْضِ يُضِلُّكَ عَن سَبِيلِ اللَّهِ If
you follow the majority of people in creation
on earth, they will misguide you and take
you away from the path of Allah.
And this was revealed during the time of
the Prophet ﷺ.
And that was then, what about now?
The vast majority of people that are out
there, that you could go learn from, that
are speaking, that have content on YouTube or
on social media, are teaching classes in the
university or wherever, the vast majority of them
will lead you astray.
صَدَقَ اللَّهِ Allah has told the truth.
This is a reality.
وَإِن تُطِئَ أَكْثَرَ مَنْ فِي الْأَرْضِ Were you
to follow the majority of the people on
earth, you'd be deluded by the way of
Allah.
They will misguide you from the path of
Allah.
فَذَا يُخَافَ عَلَيْكَ عَدَمْ وُجُودَ أَهْلِ التَّحْقِيكِ It
is not feared that there's not true people
who can take you to Allah.
وَإِنَّمَا يُخَافَ عَلَيْكَ قُطَّاعَ الطَّرِيقِ So these are
all rhymed prose.
And what is feared for you are the
brigands.
Literally the قطّاعَ الطَّرِيقِ are the people who
cut off the road and they rob the
caravan.
Meaning there's people that are like that in
your life.
You get with the wrong people, and you
start getting the wrong understanding, and you start
doing the wrong thing.
This is the nature of how these things
work.
And he says here, finally, فَلَا يُخَافَ عَلَيْكَ
مِنْ خَفَاءَ أَهْلِ الْحَقِّ It is not feared
for you that the true people of Allah
will be hidden.
إِنَّمَا يُخَافَ عَلَيْكَ مِنْ قِلَّةَ السِّلْقِ What is
feared for you is that you have only
a little sincerity.
And he then went on to say, وَاللَّهِ
مَا حَجَوَهُمْ عَنكَ إِلَّا مَنْ عَدْمَ صِدْقِكَ It's
only your lack of sincerity that they have
been hidden from you.
فَلَوْ حَسَنْتَ ظَنَّكْ بِاللَّهِ وَبِأَوْلِ اللَّهِ Were you
to have a good opinion of Allah, and
had a good opinion of the people of
Allah, لَا رَفَعَ اللَّهُ الْحِجَابُ بَيْنَكُ وَبَيْنُهُمْ Allah
would lift the veil between you and them.
أَقْرَبْ إِلَيْكَ مِنَنْ تَرْحَى فَوَجَتْهُمْ أَقْرَبْ إِلَيْكَ مِنَنْ
تَرْحَى إِلَيْهِمْ You'll find them closer to you,
than even a need to go out to
travel to be with them.
فَسُبْحَانَ مَنْ سَطْنُوا فِي هَالظُهُرِهِمْ Glory be to
the one who veiled them when they are
among people and apparent.
وَأَظْهَرُهُمْ فِي هَالِ خَفَاءِهِمْ And then made them
manifest when certain aspects of them are hidden.
And this leads into the next aphorism we'll
take, inshallah ta'ala, next week, the week
after.
So the essence of this is, learning about
the danger of the Hawa, and learning the
details of the different types of desires that
we can have, what they drag us into,
and then, with guidance of true teachers, implementing
the sacred law of our Prophet ﷺ, which
is where we start.
And then slowly traveling the path to them,
little by little, building upon a strong foundation,
where what happens is, the more you do
this, you fulfill what our Prophet ﷺ asked
of us.
لَا يُؤْمِنُوا أَحَدُكُمْ هَتْ يُكُنَ هُوَا تَهَبَّ عَنِّي
مَا جُتُّبَهِ None of you truly believe, until
his Hawa corresponds to what I've brought.
See, we're not a religion, we're not people
that try to uproot desire.
No, all we're trying to do is regulate
it first, and then channel it.
And then eventually, your Hawa, what you want,
is what the Prophet ﷺ wants.
And that takes a lot of spiritual struggle.
But it takes knowledge, it takes environment, it
takes teachers, and it takes, for most people,
a long period of time.
What happens is, what our Prophet wants, which
is what Allah wants.
What Allah wants, what the Prophet wants from
us, is what Allah wants from us.
When the Prophet is content with us, Allah
is content with us.
This is Qur'an.
اَللَّهُ وَلْهُ أَحَقُّ وَإِن يُرْدُوهُ إِن كَانَ مُؤْمِنِينَ
Very clearly mentioned in the Book of Allah.
So, what our Prophet brought is what Allah
wants for us.
It's the muraad of Allah.
And so, when you put that into practice,
little by little, at first it's a struggle.
And then eventually, you start to change.
And that becomes what you want.
And then there are people that reach the
highest degrees of annihilating themselves in the blessed
messenger of Allah ﷺ, outwardly and inwardly, where
the only thing that they want is what
the Prophet wants.
What our Prophet loved, they loved.
What the Prophet hated, they hate.
هكذا.
That's the goal.
And that person reaches that state, Allah.
What can you say about that person?
How beloved are they going to be to
Allah?
When they have resembled al-Habib al-'Azm, the
greatest beloved, in that way.
And they attain the highest degrees or closest
to Allah Ta'ala.
That is the path.
So, what happens is your Hawa becomes what
the Prophet ﷺ wants.
And then it starts to assist you eventually,
where you actually enjoy dhikr, remembrance of Allah.
You enjoy prayer.
You enjoy doing good.
And then you have to be careful of
doing it because you enjoy it.
Then you have to remind yourself that it's
not about doing it for the sake of
enjoying it, although Allah gives you that, because
you would do it even if you didn't
enjoy it.
You do it because Allah Ta'ala wants
you to do it.
You do it because you're an abd, you're
a servant, and that's what is befitting for
you to do.
And then, Ya Allah, there are blessings that
come from that that are not possible to
put in human words.
May Allah Ta'ala, from the barakah of
the soon to enter blessed month of Rabi
'ul Awwal, may Allah subhanahu wa ta'ala
fill our hearts with these meanings.
Ya Rahman rahim, fill our hearts with the
love of Him subhanahu wa ta'ala, with
the love of His blessed Prophet Muhammad ﷺ.
And to protect us from having our hawa
overcome us.
And to bless us with strong intellects, Ya
Rahman rahim, that are fueled with a deep
knowledge of the sacred law and correct thinking.
Ya Rahman rahim, wa sallallahu alayhi wa sallam
wa ala alihi wa sallam wa alhamdulillahi rabbil
alameen.