 بسم الله الرحمن الرحيم بسم الله الرحمن الرحيم لا أحد يمكنه أن يرغب رقمه، يرغب رقمه، وكل الحقم والحاكم يرجعني إلى معل المدينة وكل الحقم والحاكم يمكن أن يقوموا برقم أو رقمه ترغبوا إلى الماندينة من المدينة وبعض رقمه، يجب أن يستفيد شيئاً ويجب أن يتضع أخر الأشياء المفتنة، العلمة، يقوم بأنها تنزير المصوفين بها من اسم الجاهد و من هذه المتابعة لتعرف أعلم أو أعلمات تتحركون كما تحكمون كما تحكمون أو تحكمون لأنهم يتكلمون من الذين يتكلمون من المتابعة أو يتكلمون جاهل الله محمد إذا كانت إضافة لإضافة، يجب أن نأخذ لهم كل شيء لماذا؟ لأنه هو الذي يستطيع إضافة في ذلك الشيء الذي أفضلنا وإذا كانت إضافة لأي one of the God and every situation فى المجأة أن يتخلق أو إصطار هو أن نسخ فى هذه الذهاب وعنا أن تكون حاكمًا بين قلبك ونفسك لسكي تخلق بين حياتك والسناسبون or your ego طنظر دعا لتعاربينهم، لقوم بالنصافة وأترك للتعالبي ونتحراف و reaches out upon both of them يجب أن تقوم with justice and fairness, and you leave off any false claims or any deviation away from the truth because that will burden our soul. So we want to rule justly concerning our soul. So it's as if he's saying, when we deviate from the truth, and then we've exposed our soul to a nation, and then we've ruled unjustly against our soul. It's as if we gave the ruling of جهنة, or doom, to our souls. فمقال العدو معناب العادل. So عدو, which is in its form and structure is a verb, is a noun rather. But it has the meaning of the active participle. And I did. So sometimes the noun is used descriptively, because the describe is an embodiment of that attribute. So Allah is an embodiment of justice. And so therefore عدو. So إِنَّ اللَّهِ يَرْقُوا بِتْ عَدْوِينَ وِتَيْسَانِ وِتَيْدِ الْقُرْبَةِ. But Allah describes it as عدو يَرْقُ عادل. So sometimes it's عادل مطلق. So the absolute, absolute just, one who's absolutely just, he penalizes justice in some that sense. So an embodiment of justice. And he's the one from whom emanates the action of justice, which is the opposite of tyranny and oppression. And he's the one from whom emanates the action of justice, which is the opposite of tyranny and oppression. So من عرف أنه العدو لم يستقبح بقلبه موجودا ولم يستثقل منه حكمان. So one who knows that Allah is just, then he doesn't consider anything in his heart to be ugly. لأ يستقبح بقلبه موجودا. Because everything is a manifestation of Allah's justice. And Allah's justice is beautiful in that sense. ولم يستخل منه حكمان. And no ruling of Allah is waiting for him or her. Because it emanates from Allah's justice. Even though it might be something that, because of our background, our education, our circumstances, it might be something that we don't naturally inclined. Because once we're totally submitted, submissive unto Allah, then we naturally inclined towards everything that the Divine order is. Nothing causes us any discomfort, nothing or any hesitation. حتى يكون هوا who have the image to be. Now one of you truly believes until the very inclination is in the course of what I have drawn. So our environment, what they call, they refer to as the zeitgeist, the spirit of our times, can lead us to incline away from some things that are the Divine law sanctions. And our environment, our upbringing, the things we've been exposed to. So I'll give you an example. I've probably mentioned this before. Repetition, that's what fantasy we're sending or teaching us from it. So when I became Muslim, diversity, every single book that talked about Islam would say, Islam means submission to the will of God. Islam means submission to the will of God. And people were good with that because the idea of submission was just part of the culture. So to use the current parlance, we grew up in a world of hierarchical, patriarchal, normalcy not the better words. And so the idea of submitting to authority was just a part of the environment. And so the idea of submitting to God was just flow naturally from that. Now when you look at definitions of Islam they'll say Islam is peace. Right? Islam is peace. As opposed to Islam is the religion of submission, Islam is the religion of peace. Because the environment has changed. And the idea generally speaking in the society of submitting to anyone is foreign. No one must submit. Everyone is liberated. Women's liberation. Now you have men's liberation. Black liberation. Now you have white liberation. Like white people think they're the most oppressed people on the planet. Now this survey is out there. They're not making this stuff up. And so everyone wants to be liberated. Which means what? No one wants to submit to anybody. And so Islam, so the idea of submitting to God goes against the acculturation and the socialization that's being ingrained in people. And so they will let them to find to find heavy and you're ruling emanating from them. يستقبل حقمه ويصبر تحت البلاء بغيب شكوة. And so a person greets Allah is ruling with pleasure, satisfaction and patiently and patiently endures any tribulation without complaining. لأنه عدي because here she knows Allah is just. So I might not like this but it's just because it's coming from Allah who is the embodiment of justice. And so we were talking a couple minutes ago another feature of our time is a lot of Muslims now understand justice in a way that Muslims have never understood justice. And that is Muslims have always understood justice as being consistent and compatible with the divine law. So there's no justice that contradicts the sharia. For a lot of Muslims now that consideration is gone but justice is defined as it's defined in various societies. Justice is justice according to Foucault. Justice is justice according to Marx. Justice is justice according to Herbert Marcuse. So the whole idea that you can be unjust to those who historically have oppressed you and that's justice that's Marcuse. But it's definitely not Islam. So on these matrices if you will if you draw a line and then you have lines above and below above are the historical oppressors. The historical oppressor are white, heterosexual, male, rich people. And the historically oppressed are females people described as people of color homosexuals or the whole gamut LGBTQI poor people. And so those below the spectrum behave in ways those above formerly behaved towards them in their quest for what they described as justice and that's not injustice because they've been historically oppressed. And so there's a whole study of all this and a lot of Muslims have bought into that. The whole paradigm is based on group identity. If you're in one of these groups there is no exception. That's not Islam. We'll entez you who has zero to wisdom of God no individual bear of burdens can bear the burden of another. So we can as Muslims automatically rule against someone as a privileged oppressor because they happen to be a group that historically has been defined as privileged oppressors. We have to accept a judged person when they're married. And so we're going to we stand before Allah your manqiyamati for that as individuals not going to stand before Allah's member of the group. I'm a woman. So I'm going to be judged as a woman. And I'll be excused for this that or the other because I was oppressed and I only did whatever I did to escape my oppression even though it was sinful or as a male or as an African-American or as a homosexual or as a this that or the other. But a lot of Muslims have brought into this whole scheme of group identity and ways of understanding oppression and liberation and that divorce any consideration of revelation prophetic teachings and the divine law. Does that sound like something I'm making up? That's what's happening. I'm making it up. May Allah have mercy on us. طير ثم قال إذن أحمد زروق رحمه الله يقول is concerning this characteristic أتكرر will be having an ism so drawing or drawing close to Allah through this system تعلقات devotion your passion leads to Allah so you just translation as devotion أتخاف الصطوع عبه one that you fear the authority that emanates from his justice so injustice يجب أن يكون جميعاً مع أسلحة وأن أسلحة يجب أن يجب أن تقوم بإمكاننا بأسلحة لإمكاننا to check our own injustice وَتَرْجُّواَ رُطْقَةِ فَطْيهِ فهي يقول أنه يجب أن يتبع بين أصدقائي ونساء فهي فيرز، وشي فيرز سطوة عدوهي. أثورة of his justice what Tarjuwa and the person hopes for رقط فطوهي، الجنترنس of his grace. And that's justice, what? And an atom is not deviating from the path. There's one who deviates from the path. يعدين وانطريب. He deviated from the path. Justice is to stay in the middle. So one of the means we stay in the middle is between fear and hope. وَلَا تَتْنَنَا مِنْ لَقْرِهِ And he or she doesn't feel secure from Allah that Allah has, that they will escape something challenging in the plan that Allah has for their life or for this world. وَمَا كَرُوا وَلَا كَرُوا اللَّهُ وَاللَّهُ قَيْرُ الْنَا كِرِينِ وَلَا تَأْمَنَا مَا كَرُوا وَمِنْ مَا كِرِهِ So we don't think, oh Allah will never test me because I do the Hajr every night. That means you might be the first one to be tested. Because people are tested according to their faith. With respect to your faith that you up every night for Tahajjud. اشدوا الناسي ابتلاع الانبياء ثم الانثل اثا امثل امثل The people most severely tested were the prophets. Why? Because they had the greatest faith. And then those pulses to them and those pulses to them. And the person who might be filled with faith from Allah's plan. Because they do Tahajjud every night. They read the Juz every day. That's actually making them more susceptible to being tested by Allah. So they should be on guard more than the person who's just a total woof often. Their faith is very weak. So they couldn't bear a strong test. ومن جهة تخلق and from the direction of adorning ourselves with this character trait. And تكون عدلن في أحكامك. That you're just in those rulings and judgments that you make. عدلن في أثعابك. That you're just in your actions. عدلن في أصافك. That you're just in your characteristic. And so again, you're moderate. You're between this extreme and that extreme. And you dress, you're not shabby but you're not extravagant. So you're not walking around. You have clean, neat, respectable clothing. You're not walking around with bold embroidery and just extravagant clothing. You're just in your clothing. You're just in your dealing. You're just in your rulings. ولا تميلو إلى طرف إفراطن ولا تفريتن في أمكة كله. And you don't incline towards the extreme of falling short nor the extreme of excess in all of your affairs. And so that's to be just. عدلن. تخلق. We have this adorning yourself with this particular name. Just as in terms of being just and you're dealing in the center, there's a beautiful story. This is a brief story, right? I want to share it from this book. This book is called تأت السدوك الأمانيكي مولوكي. It's a shot of a poem about spiritual wayfarer. So I really like this one. I'm going to say this one. ومن اللقاء في أن لبعضهم رأة جبيلة مع رجل كبيح المانبار. فقال لها ترضينا أن تكون معه. فقال قد أسدت يا هذا حيث لم تتبير إلى العديم الخبير. So we just did the العديم الخبير. So it said from a very nice anecdote that one of the people saw a very beautiful woman with a very ugly man. And so he said to her Are you happy that you're with it? And she said to him You've said something very vile and that you haven't left the arrangement of things to the all knowing and the well informed. And also to one who is just. So she said She said perhaps my husband was very good and is dealing with Allah so Allah made me his reward. And she said I've set him between him and his strength I have no other I have no other I have no other I have no other I have no other I have no other I have no other I have no other So she said I've been bad in my relations with Allah. So he made him my punishment. And she said should I not be pleased with the ruling of the wise and all knowing judge رضا بالقضاء وفقتي بحكم الله وعرله وفضله وكرمه ويكون لديه كامل في رؤية الله وحكمه وحكمه وحكمه ويكون لديه كامل في رؤية الله وحكمه وكرمه وكرمه وكرمه إنه صحيح إنه صحيح أنا سأدخل في مجددا إنه شخص who who is normally according to the standards of people beautiful on the outside who is ugly on the inside becomes ugly on the outside because the lure is going from them and so they might have beautiful features but you can't stand looking at them because the darkness in the heart comes out through there and the ugliness in the heart comes out through their entire being where someone that might be normally ugly in terms of what the stereotypical beautiful features who has lure in their heart and the lure in their heart shines through their entire being they're a beautiful person and you love to look at them you just stand off a lot of this time but from one perspective you're absolutely right especially the latter a person can be stereotypically ugly but because they're so beautiful and their character in the heart and their nature their comportment they're a beautiful person and a baggage and a person is this so and so it's just so beautiful and their lure اللهم جعل في قلبي وفي أباصر وفي أباصر وفي أسماع وفي سمع اللهم جعل في قلبي وفي باصر وفي سمع في لسان و بين يدي بين يدي و من خلفي و من يمين و من شمال و من فاق و من تحت و في شلدي و في أصفي و في عدد و في عظم و في شعر و في عظم و في راقص و في راقص و في مقمن و في شعر و في حر و في يلسان و في عذم و في سنة و في أمان و في رقص و في قلبي و في مقمن و في فنطر و في إيجاد انهم ينهمون. فالقيف الذي يُصل وإليك أربكه يرفق. يكون يُلعب بجنطلس. وقيل هو الذي يعلم دقائك المواري ومشكلاتها. ويقول أنه يعلم السالوتي وإنهاء السالوتي فهذا هو السالوتي ومزيدة للجنطل ومزيدة لشيء كيف يزال الموضع من مؤدياتهم فهو من صرفاته ثاته هل انتظر من مقاتلاته قراره يوجد معه مقاتلاته و من هو قوله تعاله الله الله تفنه من بريس موضعه و من و من تفنه الله و الله يفنه بشخصه سير عالم لي مواضح هواق و يعرف أموره لكن ثم يصفح إلى أفعال يوم الزخمين يشعبوا بيغيره يصفح ما هو القبيل الزيز؟ يجب أن يصفح وصفح ويصفح وصفح وصفح ويصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح وصفح من كبار الرجال سلطة شادلية ونرى كالبوك العز من عبد السلام وطلت طريقة درقلي من حسنة شادلية وشادلية كلام كل هذه العلوم من بركة الإمام الحسنة شادلية كل هذا من بلسنة الحسنة الشادلية رحمهما أنا فعمه وبيه وليكم أجمعين حسنا اللهم سلام عليكم أحمد وقائل فهي يقول يعني الشيط أحمد زروق والتقرمب will be having an issue drawing close to Allah through this name من جئة التحلق from the direction of devotion بالناظري إلى ضط فيه أحمد يعنيه في كل الشيط looking at Allah's gentleness in His creation so the gentleness we're living witnesses to a gentleness right now we're on something that's hurling through space at 24,000 miles an hour and we don't perceive any movement but if you're in a jet that's going like Mach 1 the thing is rattling your car goes 100 miles an hour like we were doing when we got through that accident on 680 I'm trying to get here in decent time actually we got up to 86 but if your tires aren't good your car is like rattling so forget 86 miles an hour 100,000 an hour we're moving 24,000 miles an hour and we don't feel anything that's from the letter of Allah Subhanahu wa Ta'ala الله أحمد يا لطيف out of being a فيما جرأ به المقادير الله أحمد صليانا محمد يا الله the most gentle be gentle with us as you unfold your decree in our lives so Allah is unfolding the decree and we're on this earth this earth is moving 24,000 miles an hour and we don't feel anything يا لطيف يا لطيف الحمد لله but it carry عند كل نازلة and remember his his gentleness and every calamity and so you don't see a calamity you see the calamity as a manifestation of Allah's gentleness because it's an opportunity for us the calamity is an opportunity for us it's an opportunity for patience and patience has an unlimited reward اجرهم بغيبه ساد the patient ones are giving their reward with no numerical limits و تذكاره عند كل نازلة فمن ظنن ثكاكا لطفه و قضاره فدادك لقصور نظري and whoever thinks that Allah's gentleness can be separated from his decree that's going to the the limited nature of his vision whenever you think that this thing that seems to be a calamitous disaster it's not a manifestation of Allah's لطف you need to look deeper because you say on this calamity Allah's relieving my sins by relieving my sins Allah's distancing me from the Hellfire that's Lutf so we have to always look deeper اللهمستحن اللهمصلي على سيد المحمد الخبير الذي لا يعزب عنه عنه الأخبار بعطينة ولا يجلي في الملك والملكوت شيء ولا تتحرك ذرط ولا تسكن ولا تطرب نفس ولا قضم إلا أن يكون أنه خبرها this is الخبير that he's the one nothing escapes the one who not even those information that's hidden escapes our thoughts things that are removed from our knowledge they're not removed from the knowledge of Allah processes that we don't perceive of Allah's informed concerning them so there's their realms of metaphysical reality we don't even perceive Allah as aware of those so all things that are hidden none of that escapes Allah to say nothing of things that are visible and nothing occurs neither in the realm that's perceptible through our senses that's the mulk the mulk is what we perceive through our vision our hearing our touch our smell our taste that's the mulk one manakut the manakut are those things we perceive through knowledge manakut is what we perceive through knowledge so it's not readily visible manakut is also the deeper meaning associated with those things we perceive in the mulk so for example if you use this example of Allah you come home and you find there's a knife in your pillow on your bed the reality of that is a knife in your the the knowledge of that in the mulk is a knife with a pillow in it but what you perceive beyond that that someone's giving you a message you better move get out of this neighborhood that's from the manakut because you only perceive that through knowledge and through thought through experience that was the jabarut and this way of looking at it the jabarut is the realm associated with Allah the decree and ordainment that produces the mulk and the manakut so it's the underlying foundation of the mulk that which is perceptible readily through our senses and the manakut that which is perceptible through knowledge and through experience that is emanates from the foundation of the jabarut so none of that escapes Allah so Allah knows the meanings the hidden meanings that we may or may not know associated with the mulk so Allah knows the mulk and Allah knows the manakut and the jabarut emanates directly from Allah وَلَا تَتَحَبَقُوا وَرَطُونَ وَلَا تَسْقُونَ and not even adder moves or this most minor thing moves or attain stillness except that Allah knows it and there's no soul that's agitated or that's at peace except that Allah knows it so Allah is informed or better know Allah is informed of all of that وَهُوَ بِمَانَ الْإِلْمِ and so it comes with the meaning of knowledge and the Inna وخفاية الواقينة سمية and so this comes with the meaning of knowledge but knowledge that's associated with hidden things and when knowledge of hidden things becomes known then it's called experience and so Allah being خبير of the post-A'een is Allah knows all hidden things or is informed of all hidden things we can say وَسَأَرْ وَأَوَ وَهُوَ أَوَ وَا أَوَ وَقَبِيرًا and so one who has that knowledge of hidden things is called informed and so even we can say خبرا as experience and the one who has it as being an expert and so an expert possesses knowledge of things that aren't readily known ونحن في العالم الأسلحة فكل of us know one and one is two so you don't say, he or she is an expert in that if she or she knows one and one is two everyone knows it before your child I said I don't know how much is one and one I have one finger another finger two so women say that Ahmed is an expert well one who knows advanced calculus to a degree most people don't know we say that's an expert why because that knowledge is hidden from the general value of people and once one gains access to that we call it an expert because they have this Qibra so they'll have you so Allah is expert in all possible realms of endeavor and existence so there's no limitation to Allah Ta'adah's experience or Allah Ta'adah's expertise or those things known to Allah that might be hidden to others وهو أمن سيثات ذاته ومن عرف أنه خبير فيتحق أن ما قسم له لا يفوته the one who knows that Allah is well informed then let that person actualize that whatever has been bested to be portioned out for them in this world will never pass them by because Allah is informed of what their risk will be وما لم يقسم له لا يدركه and the one لم يدركه and what has not been proportioned out for them they'll never attain it so knowing Allah's خبير is the one فيعلم فيعلم أن الجميع منه تعالى فيهون عليه كل أمور so he knows that all of it is from Allah what he or she gets what she or she misses is all from Allah and Allah knows it and Allah has decreed it and Allah Ta'adah has manifested therefore everything becomes easy for them why you don't stress out I worked hard I studied for nine months to pass the bar and I failed the bar because you studied so hard you stressed out and couldn't even think when you took the test but you know it's all from Allah I did my best and it wasn't it to be you can relax I should have studied more I should have studied less I was just stressed out and they were swimming in my head they were swimming in my head you just say حمد لله Allah decreed something when Allah decreed came to the past he knew it was going to be like this so I'm good with it let's go have some nonexistent tea I'm good with it I don't have a problem with it Allah is a Muslim so he says الله وَتَقَرُبُوا بِهَذِ الْلِسْنِ بُرَانْ كَلُسْفُوا اللَّهُ بِهَذِ الْنَيْهِ من جيه التعلق from the aspect of devotion اكتِثَعُوا بِعِلْوِهِ being satisfied with Allah's knowledge وَتَرْقُوا بِأَئِ وَتَرْقُوا بِأَئِ وَتَصْصَمْدُ عِيلَ غَيْدِهِ and so on and leaving off showing off and faking things for the sake of other than Allah because Allah knows what you're hiding Allah knows what's behind that facade so you might be fooling this person but you're not fooling Allah so why even bother because Allah, not the person is going to judge us so sometimes you meet a person who might have been incarcerated and then they got out back on the streets and weren't doing so good but you were going in the prison so they know you're a Muslim and they're supposed to be a Muslim and they are a Muslim they just slipped off they might have a paper bag with something how long to drink in it and they see you come in and put it behind their back and they're like I'm sorry they're lucky it's like when that happens they're probably Allah knows what's behind your back don't worry about it I'm not going to judge you you know if you could people slip up but you know what's that Allah knows Allah is informed concerning what's behind your back it doesn't matter if you're in front and back under your coat Allah knows so don't fake don't pretend don't try to fool people because even if you succeed you're not fooling Allah and Allah, not the people will judge you will judge us not the people how do you think we're fooling we're not fooling Allah Allah is خبير Allah is well-informed so what we're talking about what we're talking about what we're talking about the lady when she's getting to come up from the direction of what we're talking about so to achieve the capability to perform it in unity with unity with unity with unity and inajib in relief the Quran so adoring ourselves with this character entertaining expertise try to be well-informed in both our world and our religious and worldly affairs to the extent that's possible concerning what's obligatory so we should try to be well informed and have unity lives ordained ونؤينهم ونذلك ونقوموا بالنقوم ودعوا بالمستخدم فلننقوموا بالنقوم على مجانا ون شاك حولتنا لنقوم بشأنها ونسى شراء حياتهم ونرى مثل كيف أتفقهم كيف أردت؟ كيف سأحاكم أخذك سأعينكم أكثر لا أعلم لا أعلم الم iterate فلن نقوم بجانبهم سلوى الله وعني مهان كريم لنعقب