Yahya Rhodus – The Rawha- Hikma 108
AI: Summary ©
The transcript describes the success of Allah's "by the Lord" and "by his glory" collection, as well as the physical characteristics of human beings and their impact on one's success and wealth. The importance of learning to purify one's hearts and bodies, respecting people, and visiting burials to prepare for death is emphasized. The transcript also discusses the theory of the spiritual path to Allah Ta and connecting to people through a secret of traveling the path to Allah Ta.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, the Lord
of the worlds.
And peace and blessings be upon our Master
Muhammad and upon his family and companions.
Glory be to You, we have no knowledge
except what You have taught us.
You are the All-Knowing, the All-Wise.
There is no power or strength except with
Allah, the Most High, the Most Great.
All praise is due to Allah.
As we continue our journey in this blessed
collection of aphorisms, we have reached the 108th
aphorism of Ibn Al-Ta'ila Al-Sikandari,
may Allah be pleased with him and grant
us benefit from his knowledge in Darayn.
This is where he says, سُبْحَانَ مَنْ سَتَرَ
سِرِّ الخُصُوصِيَّةِ بِثُوهُرِ الْبَشَرِيَةِ وَظَهَرَ بِعَظَمَةِ
الرُّبُوبِيَّةِ فِي إِذْهَارِ الْأُبُودِيَةِ This could translate, Glory
be to the One who has hidden the
secret of election through the manifestation of humanness,
and who has manifested with sublime lordship by
manifesting servanthood.
That's not as easily understood or understandable as
some of the others.
So let's just briefly look at some of
the words, سُبْحَانَ, here is for تَعَجِّب, this
is out of amazement, but literally سُبْحَانَ means
Glory be.
Glory be to the One who, سُبْحَانَ مَنْ,
the One who, or you could even say
praise be to Him, سُبْحَانَ وَ تَعَالَى, that
He is the One who what?
سَتَرَ So here we have again these different
words, we have سَتَرَ and then we have
the other word that is in it is
ظَهَرَ.
سَتَرَ is to hide, ظَهَرَ is to manifest.
So that سُبْحَانَ مَنْ, what did He do?
سَتَرَ, that He has hidden, or even you
could say veiled, the سِرَّ الخُصُصِيَّة, a سِر
is a secret, the secret of خُصُصِيَّة, something
that is خَاس, something that is special, something
that is distinguished.
But here someone's خُصُصِيَّة here is it relates
to the election, these people have been selected
to receive something special from Allah.
So glory be to the One whom He
veiled, سَتَرَ سِرَّ الخُصُصِيَّة, the secret of election.
How?
بِي, through ظَهُور البَشَرِيَة, ظَهُور is the مصدر,
verbal noun of ظَهَرَ.
So through the manifestation of بَشَرِيَة.
بَشَرِيَة is your humanness.
So glory be to the One who has
hidden the secret of election through the manifestation
of humanness.
يعني, how you are as a human being,
all of the things that relate to you
as a human being.
وَظَهَرَ, and here, so this goes back to
Allah, He is the One who is manifesting.
بِيَعَظَمَةِ الرُّبُوبِيَة, with sublime lordship.
The رُّبُوبِيَة of Allah is His lordship.
The reality that He is رَب, and here
we are talking about its عَظَمَةِ الرُّبُوبِيَةِ العَظِيمَةِ,
sublime lordship.
فِي, so that by, إِظْهَارَ الْعُبُودِيَةِ, so اظْهَارَ
is to manifest, to make manifest.
What is He making manifest?
عِبُودِيَةِ, servanthood or servitude.
Servanthood, the fact that we are عَبْد of
Allah.
Part of us being عَبْد means that we
are created, and being created means that we
have all of these things happen to us
as human beings.
We get sick, we cry, we laugh, we
get tired, we get hungry, and all these
other things, because we are human beings.
But one of the incredibly beautiful things is,
the secret, or one of the secrets, to
achieving the higher degrees of wholesomeness to Allah
سُبْحَانَهُ وَ تَعَالَى, is truly understanding our humanness.
And then, through understanding our humanness, coming to
know Allah.
That's right at the heart of this meaning,
of what He is trying to get at
us.
In other words, is that we know that
we are ضعيف, that we are weak.
And to the extent that we know for
certain, and we realized in our weakness, is
to the extent that Allah will give us
strength.
We know that we are ضعيف, that we
are lowly.
Who are we as human beings?
We began as a sticky fluid, we'll end
up as a putrid corpse.
Between those two states, we carry excrement in
our stomachs.
How could anyone be arrogant when they have
to use the bathroom?
That famous story, where the person said to
this blessed lady, who is from the people
of Allah, Don't you know who I am?
That's like modern day lingo, telling someone to
recognize or something like that.
Just fill with nafs.
Don't you know who I am?
She said, I know you very well.
Is that you began as a sticky fluid,
you'll end up as a putrid corpse.
In between these two states, you carry excrement
between your two sides.
I know you very well.
Every human being has those same qualities.
Same beginning, same end, same state in between.
The key is that when we recognize these
realities, so that we are فقير, we are
in absolute need of Allah.
To the extent that we are realized in
our فقر, is to the extent that Allah
Ta'ala will enrich us.
تبارك وتعالى So, we start off by saying
سبحانه ايه تنزه This is a way of
glorifying Allah, but it's also pointing to His
transcendence.
That our Lord سبحانه وتعالى, that He is
مولانا الحكيم He is our wise Lord.
الذي سطر بحكمة سر الخصوصية Through His wisdom,
His divine wisdom, is that He that veiled
or hid the سر الخصوصية And that, in
other words, is that there is a secret
part of the human being which relates to
what makes us special.
But here, it's the people that Allah Ta
'ala has made special.
And so, the vast majority of Awliya, the
people that are beloved to Allah, if they
were sitting right next to you, you would
know that they're Awliya.
And especially if you spent time with them.
If you woke up next to them, or
you have a meal with them, or you
find them in the marketplace, the vast majority
of them are outwardly like other people.
They go to the store, they go to
the market, they do financial transactions.
Occasionally, they'll raise their voice, or they get
sick.
They seem very normal.
They eat.
All these normal things.
And it's one of the hardest things to
do, is to recognize someone's special nature when
you just see their human side.
And, our Prophet ﷺ was beautifully described by
his blessed wife, Haseedah Aisha.
At home, he was like one of us.
Meaning, the Prophet ﷺ was very humble at
home.
He was very approachable.
He would laugh with them.
He would talk to them.
He would tend to his own affairs.
He would cut the meat.
He would milk the goat.
He would mend his own sandals.
He would help around the house.
But then they said, once per time came,
as if we didn't know him.
And this is the best of creation.
But they described him as he was like
one of us.
But he wasn't like anyone else.
It was just the way that these things
are.
And how many people were veiled by our
Prophet ﷺ, by only focusing on his human
side.
And not forgetting that he receives revelation from
Allah.
قُلْ إِنَّمَا أَنَا بَشْرٌ مِثْلُكُمْ Say that, I
am a human being like you.
يُوحَى إِلَيْ But, that he receives revelation.
I receive that revelation.
So, he is different than everyone else who
else receives revelation.
Other than other Prophets.
So, when we talk about this خُصُوصِيَة What
is this خُصُوصِيَة that is being referred to?
And some of the commentators say, It is
the نُورِ الحق The light of the truth.
يُشْرِكَهُ اللَّهُ The light of truth.
يُشْرِكَهُ اللَّهُ فِي قُلُوبِ خَوَاسِ عِبَادِهِ الْمُقَرِّبِينَ That
Allah Ta'ala causes to radiate in the
hearts of his elect servants that he has
brought close to him.
What else do we want in life?
Other than that.
To be from the خَوَاسِ عِبَادِهِ الْمُقَرِّبِينَ Those
meanings should move us.
We just hear them and it's just alright.
We want to just, Ya Allah!
That's what we want.
What else do we want in life?
Other than that.
To be from the خَوَاسِ عِبَادِهِ الْمُقَرِّبِينَ The
elect servants of Allah that have been brought
close to him.
And if someone attains that, even if they
were the most, the ugliest person in the
world, the poorest person in the world, the
most tried person in the world, they have
everything.
If we have that, we have everything.
But he does this, SubhanAllah Ta'ala, this
is the light of truth that he causes
to radiate not only in the hearts of
these individuals, but بَعْدَ تَطِيرِهَا After they become
purified من الأقدار from all of these things
that pollute the heart.
So this is why we come together.
We come together to learn how to purify
our hearts.
Because purification of heart is a prerequisite for
us to attain the higher degrees of knowledge
of Allah Subhanahu Wa Ta'ala.
And that takes Mujahidah and spiritual struggle, that
takes learning, that takes striving to put the
knowledge into practice, that takes sitting at the
feet of Ulama, that takes going against what
it is that you want to do, so
that you do the right thing, over an
extended period of time.
But then when you realize what comes in
return, you see all of that is, you
do it again, 2, 3, 5, 10 times
over.
When someone sees what happens at the end
of the purificatory process.
And this is what our Prophet came to
do, sallallahu alayhi wa sallam, that وَيُزَكِّيكُم He
purifies you.
Everything about the Prophet's teachings purify you.
At every level of your being.
Inwardly and outwardly.
At the level of belief, at the level
of practice, at the level of your heart.
Everything about the Prophet's teachings, they're pure in
and of themselves, and they're purifying.
And anyone who, with Iman, opens up his
or her heart to them, and Allah gives
that individual Tawfiq, Subhanallah, what they receive is
immense.
So, this khususi that he's referring to here,
this election, this specialness, is this light of
truth, that comes after purification, after someone rids
their heart from the Radha'il, the reprehensible
vices.
And that the secret of this khususi is
that what is attained from that light, from
all of these various aspects of beauty and
perfection and qualities that Allah Subhanahu Wa Ta
'ala that gives these elect servants of His.
And these are oftentimes not known by the
vast majority of people.
So, there's a divine wisdom in why Allah
Subhanahu Wa Ta'ala has hid a lot
of this.
So, you could have someone right next to
you who's from the Kibar of the Awliya,
from the great people of Allah Subhanahu Wa
Ta'ala, and you actually don't even know.
It's hidden.
With the veil to be removed, you need
to witness and understand what this individual is
witnessing, the states that he or she is
going through.
It would be a very different experience.
But there's a wisdom in how Allah Subhanahu
Wa Ta'ala hid this.
And that's what they say is that at
times the sun always has to be hidden
by the clouds.
And sometimes it's shining, but other times the
sun is there, but you can't see it
because it's being covered by the clouds.
But it's there.
For the clouds to recede, that you wouldn't
see it.
So, this first part is that glory be
to Allah.
I mean, this is an amazing thing that
shows his power, that he has hidden the
secret of election, these great meanings and realities
that he places in the hearts of his
beloved servants, that by the human side of
them that everybody sees.
And this is why that one of the
most important things that we need when we
want to benefit from other people is to
learn how to overlook their human side and
to tap in and to witness their special
side.
And this is a dua that we should
make that for every Muslim, in fact, let
alone our teachers.
That, O Allah, that veil me from their
human side and allow me to see their
special qualities.
And we should see this with our brothers
and our sisters that are people that are
around us.
Everybody has something special about them.
But we get caught up in how they
look, how they dress, how they speak, the
color of their skin, all of these our
considerations which don't mean anything in reality.
Don't mean anything.
What matters is what's here.
The quality of an individual is not with
their outward state.
Their clothes or any of these other things.
How much wealth it's about.
The state of their heart.
That's really what matters.
And so, when we look at the second
part of this, then, وَالظَّهَرَ بِعَظَمَةَ الرُّبُوبِيَةِ سُبْحَانَهُمْ
وَتَعَالَىٰ And this translates as, and was manifested
with sublime lordship by manifesting servanthood.
I'm going to read a little bit from
this blessed book.
This is one of the great resources for
someone who's studying the Book of Wisdoms.
The commentary of Sheikh Abdullah Gengohi which has
been translated into English.
He says here, His power is indeed wonderful
and marvelous when He desires to display the
greatness and splendor of His lordship to His
servants.
Then He does so by revealing the effects
of servanthood.
The effects of servanthood are those states of
the servants that draw their attention to Allah
Most High.
The effects of servanthood are what?
Those states of the servants that draw their
attention to Allah Most High.
Such as, sickness, poverty, hardships, etc.
So when someone goes through these types of
things, the goal is that we turn to
Allah.
That's supposed to draw our attention to Allah.
As opposed to, that just panicking and just
being caught up in the realm of the
means.
When the servant is afflicted with these conditions,
he is compelled to turn toward his creator.
He supplicates for the removal of hardships and
humbles himself.
In such circumstances, he develops firmness in faith
and understands well that he most certainly has
a creator who is all-powerful, Subhanahu wa
ta'ala.
So, by Allah manifesting the servanthood of His
slaves, Subhanahu wa ta'ala, in putting them
through all these different conditions, what that does
is that directs us to Allah, Subhanahu wa
ta'ala.
It makes us aware of His sublime lordship.
In the absence of these effects, the greatness
of Allah would not have become manifest for
His servants because they would be perpetually dwelling
in their personal whims and fancies.
The servants of Allah would then have been
deprived of this inner knowledge.
So yet another example of a perspective of
how you and I view or should view
tribulation.
When we view it this way, it opens
up the door for us to draw near
to Allah, Subhanahu wa ta'ala.
And that other that authors have said about
this is that ثُمَّ إِنَّ الْحَقُّ سَبْحَانَهُ مِنْ
عَظِيمِ حِكْمَتَهِ that Allah, Subhanahu wa ta'ala,
from His great wisdom وَبَاهِرْ قُدْرَتِهِ and His
wondrous power أنْ سَتَرَ تِلْكَ الْأُصَافَ لَازِمَ لِذَلِكَ
النُّورِ بِذُهُرْ أَلْضَادِهَا He veils these great traits
that go hand in hand with that light
that was described بِذُهُرْ أَلْضَادِهَا by having their
opposites appear.
الَّتِيهِ أَوْصَافَ الْأَبُودِيَةِ These are the traits of
that servitude of Allah, تَبَرَكَهُ تَعَالَى وَفَسَتَرَ كِبْرِيَأَهُ
وَعَظَمَتَ بِذُهُرِ الظُّلِّ وَالْفَقْرِ وَالضَعْفَ عَلَى الْأَبْدِ So
Allah Ta'ala veiled that His greatness and
His grandeur that through the manifestation of loneliness,
humiliation, poverty, the weakness of the servant.
وَسَتَرَ كُدْرَةُ إِرَادَتُهُ And He has veiled that
His power and His will بِذُهُرْ عَجْبُ الْقَهْرِيَةِ
in the manifestation of inability and that being
overwhelmed from His servants.
وَسَتَرَ أَلْمَهُ الْمُحَيْدِ بِذُهُرَ الْجَهَلُ وَالسَّحْو is that
He has veiled His comprehensive all-encompassing knowledge
that with the manifestation of ignorance and forgiveness.
إِلَى غَيْرِ ذَٰلِكَ حَكَفَةً And all these other
different types of attributes that are attributes of
servanthood.
So this has a very deep meaning.
And He says فَسُبْحَانَ مَنْ جَعَلَ أَشْيَاكَ كَامَنَ
فِي أَلْضَادِهَا Glory be to the One who
has made things hidden in their opposites.
سَتَرَ كَمَعْلَاتَ رُبُوبِهَا بِنَقَائِسِ الْعُبُودِيَةِ He has veiled
the perfection of lordship with the imperfections of
servanthood.
وَلَوْ لَا ذَٰلِكَ لَكَانَ سِيرٌ غَيْرِ مُصُون Were
this not to be the case is that
the secret wouldn't be protected.
وَالْكَنْزُ غَيْرِ مَدْفُون Nor would the treasure have
been buried.
And then there's another aphorism that he mentions
here that's coming that has a similar meaning.
And that Imam Ibn Abu Hassan that Radhi
Allahi says الْعِبُودِيَ جَوَهَرَةٌ أَظْهَرَ بِهَا أَرُبُوبِيَ And
that what this means is that your servanthood
is a جَوَهَرَ that in which that we
can really come to know the Lordship of
Allah by seeing our own traits being aware
of our own traits.
Because when we talk about Lordship that it
means us to understand that there are those
that are subjugated to that His Will سُبْحَانَهُ
وَتَعَالَى And ultimately that Allah Ta'ala that
says يَأْيُوا النَّاسُ أَنْتَمُوا الْفُقْرَةُ إِلَى اللَّهِ You
are the impoverished before Allah وَاللَّهُ الْغَنِيُّ وَالْحَمِيدُ
And it is Allah who is the Independent
the Ghani, the Rich and the Praiseworthy سُبْحَانَهُ
وَتَعَالَى And when we speak about these traits
of the servant, the authors that point out
to us is that these are the Usaaf
al-Dhati al-Lazimah These are intrinsic traits
to the human being that are inseparable and
that this refers to the things as we
mentioned, all of these human conditions like eating,
drinking, sleeping things of this nature and he's
not referring here to the potential states that
the human being can go through like arrogance
and vanity and envy and anger and so
forth these are things that need to be
purified and so one of the things that
we come to learn here then is that
Allah subhanahu wa ta'ala has hidden people
and we have to learn how to find
the people of Allah subhanahu wa ta'ala
and recognize them and if the vast majority
which there are are unassuming and hard to
detect then we have to pay close attention
and we have to ask Allah subhanahu wa
ta'ala too that bless us to meet
with his people one of the great scholars
Habib Rahman bin Abdullah bin Fakih had an
intention to meet with every single one of
the Awliya on the face of this earth
we should make that intention, Ya Rabb I
make an intention to meet with all of
the Awliya on the face of this earth
we should at least make the intention and
you never know you might just come across
someone unexpectedly and that person will be beloved
to Allah and beloved to Rasulullah ﷺ and
sometimes they are actually not far from you
but as they say proximity is also a
veil and that we make the intention to
meet the people of Allah Allah opens up
the door for us to meet them and
then we have to learn about them and
they are like gardens and they are like
flowers in a garden you have tulips what
is more beautiful, a tulip or a rose
or a carnation or an orchid or all
these different types of flowers which one is
more beautiful they are all beautiful, they are
just different which smell is more beautiful smell
of a rose smell of jasmine they are
all beautiful smells and the Awliya are like
beautiful that flowers in a garden and some
of them are very gentle some of them
very tough that some of them incline towards
mercy, others incline towards justice others have a
very awe-inspiring jiladi presence and others have
a very love-inspiring gentle presence, like they
are different Subhanallah and some are very easy
to close to others, very difficult some open
up a lot others, very hard to get
them to open up and some of them
have different responsibilities some of them have responsibilities
in relation to the outer realm, others have
responsibilities in relation to the inner realm but
we should love them because of the people
of Allah we should love all of the
Awliya because of the people of Allah and
we should ask Allah to show us them
because it's coming in the Hikam as well,
when Allah Ta'ala brings you to one
of His Awliya it's a sign that He
wants to bring you to Him when Allah
brings you to one of the Awliya, it's
a sign that He wants to bring you
to Him, Subhanallah and the greatest way that
Allah Ta'ala that after the Prophets that
extends His mercy to His creation is through
the intermediary of the people of Allah that
when you have that beloved people to Allah
in any given community not only if you
have many of them but that everybody benefits
from the outpour of the spiritual rain everybody,
even non-Muslims tribulations are warded off from
them that things are made easy for them
in relation to the outward world from the
presence of the Awliya everybody benefits from it
and that He says here is that if
Allah Ta'ala wants to make one of
His people known to you is that He
will cause you not to see their human
side and to then focus upon their special
qualities and unfortunately we live in a time
where there are a lot of people who
misunderstand these meanings they have their proper place
and connecting to these people this is the
secret of traveling the path to Allah Ta
'ala and that through that connection the doors
of coming to know Him Subhanahu Wa Ta
'ala open up and then finally He says
so He says something very interesting He says
that this light that Allah Ta'ala caused
to shine in the hearts of His people
the Awliya is that it was hidden foundationally
in the ruh, in the spirit it has
the potential it's there the foundation of the
spirit is that it is illuminated and it
is knowledgeable and can be aware of different
darraka it can know so much about different
things ala haqiqati and the way that they
are in reality what has veiled the spirit
from this perception and this awareness is the
fact that it has been caged in this
physical body so we're looking at each other
right now but we're only seeing the outward
is that the people have a lot well
beyond that so and so looks like this
so and so is wearing this so and
so has got this color hair so and
so is wearing this color garment these are
all outward considerations but there's a reality to
us internally and that's really what matters and
again these are easy words, we've known this
everybody knows what I just said but the
key is not to just know it cerebrally,
is that we're like aware of that someone's
reality is how they are internally and what
is their inner speech look like, what are
the thoughts that they have, what are the
states that they go through what is their
degree of sincerity only Allah knows what's in
the hearts and sometimes there's certain outward indications
that point to certain things, but only Allah
really knows what's in the heart and that
there's a Hadith Qudsi that states sincerity is
a secret from my secrets I said I
lodge it and place it into the heart
of those servants of mine of whom I
choose and that ultimately no one can know
whether you're sincere or not with Allah Ta
'ala and once these meanings open up we
start to understand this internal reality of the
human being and you start to realize it's
beyond the world of the vast majority of
people that are caught up in one of
the totally showing off and doing things for
other people and that as some of them
have said that are you going to places
of worship to perform or to be formed
are you going to perform?
some people just go to perform right go
out and just to the Zariyat and it
doesn't mean that you don't do something and
contribute to the Majlis but we don't go
to a gathering of goodness to perform and
there's people who don't ever come to the
front that are performing they're performing in the
sense of just how they dress, how they
carry themselves, what they're looking for how they
talk to people and so forth or are
we going to be formed do we want
to go to a Majlis that is Nurani
and open up our hearts to be able
to receive the light that descends in Majlis
of Dhikr in gatherings of knowledge and that
remembers to then impact the heart and just
imagine if you go to gatherings regularly the
five daily prayers that you have a weekly
gathering of Dhikr of some sort a weekly
gathering of praise of the Prophet and just
imagine over time if you do this regularly
how it just impacts the heart and impacts
the heart and impacts the heart and you
don't even realize it's happening but you're changing
you're transforming you are shedding and then you're
gaining you're getting rid of reprehensible traits you
are being clothed with praiseworthy traits wahakallah and
that this is what we want but in
order to really have that reach its potential
for us to attain our own Adamic potential
is that we have to travel the path
and it's that long arduous path of spiritual
struggle where you focus on the remembrance of
Allah Ta'ala and purification of the heart
at the hands of a rightly guided Shaykh
mentor, guide who can take you along the
way and it will take you to where
it is that you need to go and
so this is a very blessed aphorism and
we ask Allah subhanahu wa ta'ala to
bless us to be people of khususiyam that
he singles out and blesses with the greatest
of blessings inwardly and outwardly may Allah Ta
'ala bless us to be aware of our
basharia an awareness that leads to a knowledge
of his attributes, may Allah Ta'ala bless
us to put into practice what it is
that we've heard and may our portion not
just be the movement of our tongue, may
Allah Ta'ala realize us in these means
to resemble the people of Allah subhanahu wa
ta'ala to follow in their footsteps and
that in this time even though it's 1400
years after the time passed after the time
of our Prophet, so we ask Allah Ta
'ala to select many from the people of
our time and to give them some of
the greatest gifts that he gives to the
Ummah of our Prophet sallallahu alayhi wa sallam
wa sallallahu alayhi wa sallam wa alhamdulillahi rabbil
alameen wa alhamdulillahi rabbil alameen Is there any
questions?
Very good question.
So the question was is that tribulations we
mentioned how they can be a means for
the great blessings how do we differentiate between
the different types of tribulations, ones that are
the ones that are mentioned or those that
are actually punishment so the reality is that
we might not ever know definitively, sometimes there
are signs that indicate one or the other,
but the important thing is not actually that
we know which one it is the most
important thing is how we respond and then
in our response is the greatest sign to
which one it actually was if that makes
sense so our focus is whenever we go
through a tribulation that how does my Lord
want me to react to this particular situation
ok and that in our reaction often times
is the greatest sign because tribulations can be
of three types they can either be a
punishment or they can be an atonement or
they can be a means to raise someone
in rank and you actually never know which
one it really is but the greatest sign
that it is a punishment is that there
is what is called Jezak, that we panic
and we oppose and fight and don't submit
and maybe even complain and say all kinds
of stuff and worst case scenarios that we
oppose that we show opposition to the divine
decree which is one of the worst things
one can do that's a sign that it's
a punishment the sign that it's an atonement
is that we tend to be patient with
it and then the sign that it's a
means to raise us in rank is that
we reach the state of contentment so contentment
is a very high station it's not something
that you can fake contentment is you can't
fake contentment to really be satisfied with the
divine decree it's not something you can just
be like I'm going to be content it
doesn't work like that you can do that
with sabr, yes sabr, yes whoever strives to
be patient Allah will make him patient and
assist that person in being patient but contentment
is that you have to work on yourself
and contentment usually only comes after love of
Allah because then you love what Allah Ta
'ala brings your way because it's from Him
so I actually met someone like this it's
a real person in Singapore very blessed soul,
he's from the Naqshbandi Tariqah and they told
me that when he was diagnosed with cancer
the very first thing he did was smile
he was happy immediately he was diagnosed with
cancer and the very first thing he did
they just saw this genuine joy emanate from
him which person everyone dreads that for him
he had a very different meaning I'm finally
going to meet the one I've been waiting
to meet what a difference and it doesn't
mean that you don't get treatment doesn't mean
you don't try to take care of yourself
take the means but this person is in
a different state and he was smiling because
for him it's like and it's a hadith
actually the gift of the believer's death the
gift of the believer's death for the believers
that are actively preparing and have reached these
states death is a gift but that's you
can't just turn that on in yourself you
have to condition yourself in order to be
able to do that and what we can
do is put in that struggle is to
reflect upon death often reflect upon the meeting
with Allah Ta'ala often and what you'll
find is that you're enough once you cling
to this world I'm still young, I still
got time I still got more to do
it's going to make you clean but then
we fight against it and then the more
we do that while we're alive is that
the easier things are when death actually does
come Allah prepare us it's amazing we're in
such a distance when we know that death
is going to strike every single one of
us that's why visiting the graves is so
important I used to prohibit you from visiting
graves but visit them now they remind you
of the hereafter that's why in many Muslim
countries they have a regular visit that they
do to a cemetery and cemeteries in the
Muslim world are very different cemeteries here are
very creepy creepy but in the Muslim world
somehow especially cemeteries we visit the Awliya Allah
when you visit people who are beloved to
Allah and the inshirah and the expansion of
the heart that Allah brings when you visit
them, you're like, where am I?
where am I?
there's not places on earth that I've been
you've been, you feel like you're in front
of you're in a great cemetery subhanallah the
people of Allah any other questions?
on the sister's side?