Then Allah has placed "Al-Aql (The Mind) inside the son of Adam, and it is similar to Al-Barzakh (The Partition) which is a linguistic idiom for (The Bond). So, when the story of a companion is mentioned in the Hadith of the prophet ? were he speaks about his she-camel asking: Should I tie it up and rely (upon Allah) or should I leave it untied while relying (upon Allah)? He ? replied: You should tie it up and then rely upon Allah, meaning that he should bind it, which leads us understand that the mind is created to tie things up. So, the human being should not perform autonomously on his own or according to his own whims, but he is rather restricted by certain specified regulations, which are the preordained divine laws together with the regulations of the Prophet ? and this is what is called the reasonable, and this is consistent with The bonding. Because of this the jurisprudence the first level, Islam in the first level, and the religion in first level, they all need this bonding, so you will find several Ayat sayings So, do they not reason? (Yasin, 36:68), which means, the bonding of the order with the execution of it.
وَالْعَقْلُ يَسْكُنُ مَوْطِنَ الْحَواسِ، وَهُوَ مَوْطِنُ الْقَلْبِ لَا اَلرَّأْسِ، قاَلَ تَعَالَى أَفَلَمْ يَسِيرُوا فِى الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا46 الحج، وَهَذَا الْعَقْلُ يَرْتَقِى، فَيُصْبِحُ فُؤَاداً، فَعَلَى سَبِيلِ الْمِثَالِ فِى قِصَّةٍ سَيَّدَنَا مُوسَى وَأُمِّهِ، فَقَدْ ظَهَرَتْ نَبُوْءَةُ الْوَلَدِ مِنْ بَنِى إِسْرَائِيلَ الَّذِى يُهَدِّدُ مُلْكَ فِرْعَونَ، فَكَانَ فِرْعَونُ يَبْعَثُ بِجُنُودِهِ لِقَتْلِ كُلِّ حَامِلٍ مِنْ بَنِى إِسْرَائِيلَ، فَبَعْدَ وِلَادَتِهِ عَلَيْهِ السَّلَامِ دَخَلَ الْجُنُودُ فَجْأَةً فَرَمَتْهُ أُخْتُهُ فِى التَّنُّوْرِ وَهُوُ الفُرْنُ، وَلَمَّا خَرَجَ الْجُنُوْدُ نَظَرَتْ أُخْتُهُ فِى التَّنُّورِ فَوَجَدَتْهُ جَالِساً يَرْضَعُ إِصْبَعَهُ، وَهَذَا هُوَ الْخَارِجُ عَنِ الْمَعْقُولِ
And the mind resides in the locality of the senses, which is the locality of the heart and not the head. The Almighty have said, Have they not travelled in the Earth, so they have hearts by which they can reason or ears by which they can hear (46 Hajj). And This mind further develops and so that it becomes a "Fouad" (The Enlightened Heart). For example, in the story of Sayyidina Musa and his mother, when the prophecy about the boy from the Israelites who were to threaten the sovereignty of Pharaoh, was shown to Pharaoh, so he sent his soldiers to kill every new-born boy from the sons of Israel. After his birth (Peace be upon him), when the soldiers suddenly entered inside, his sister then threw him in the furnace, which is the oven. And when the soldiers had left, his sister looked into the oven and found him sitting while suckling on his finger. And this is beyond the reasonable.
فَقَرَّرَتْ حِينَهَا أُمُّهُ أَنْ تُلْقِى بِهِ فِى الْيَمِّ وَ إِنْ كَادَتْ لِتُبْدِى بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا10 القصص، أَىْ إِنَّهُ اِسْتَقَرَّ، وَأَصْبَحَ فَارِغاً عَنْ كُلِّ شَئٍ سِوَى الله فَقَالَ لَهَا تَعَالَى وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِى الْيَمِّ وَلَا تَخَافِى وَلَا تَحْزَنِى إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ7 القصص، وَقَالَ: أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ 39 طه، وَهَذَا هُوَ الْخَارِجَ عَنِ الْمَعْقُولِ وَهُوَ مَا يَخْتَصُّ بِهِ الْفُؤَادَ وَيَتَقَبَّلَهُ، ثُمَّ بَعْدَ الْفُؤَادِ يَتَطَوَّرُ الْإِيْمَانُ إِلَى الْلُبِّ وَهُوَ عَقْلُ الرُّوحِ، فِى قَوْلِهِ تَعَالَى وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ 29 ص، ثُمَّ يَتَرَقَّى لِيُصْبَحَ عَقْلُ الْعَقْلِ، وَهُوَ الْعَقْلُ الذَّاتِي، وَهُوَ مَا يَتَفَكَّرُ فِى اللهِ وَكُلُّ مَا دُونَهُ يَتَفَكَّرَ فِى آيَاتِ اللهِ، وَصَاحِبُ الْعَقْلِ الذَّاتِي يُسَمَّى بِ (ذِى النُّهَى):
Then his mother decided to throw him in the river and She was about to reveal him, had We not bound fast her heart (Al-Qasas, 28:10). And the heart of Moses' mother became empty (Al-Qasas, 28:10). This Means that it was, he independent and became empty from everything except Allah. So, The Lord Almighty said to her, And We inspired to the mother of Moses, Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, we will return him to you and will make him among the Messengers. (Al-Qasas, 28:7), and He further said, Cast him into the chest and cast it into the river, and the river will throw him onto the riverbank; there an enemy to Me and an enemy to him, will take him. (Taha, 20:39), and this is also beyond the reasonable. So, this is the distinctive feature of the Fouad (The Enlightened Heart), and can only be accepted by. Then after being the Fouad ", the "Imaan (Faith) develops even further towards becoming Al-Lub (The Divine Understanding) and is the mind of the soul, as in the saying of the Almighty: So that those of understanding would be reminded. (Sad, 38:29). Then it develops further and becomes the mind of the mind, which is mind of the self. And this is the mind which think in reflect upon Allah while everything else beneath it reflects upon the signs of Allah. The possessor of the mind of the self is called Possessor of the Nuhaa" (The Independent Intelligence):
Do you think that you are, just a small body? … While the biggest universe evolves inside of you
فَاِبْنُ آدَمَ هُوَ مِثَالٌ مُصَغَّرٌ لِلْأَكْوَانِ. So, the son of Adam is a miniature example of the universes.
أَنْ يَكُوْنَ لَكَ عَقْلٌ هَذَا أَمْرٌ، وَأَنْ يَكُوْنَ هَذَا الْعَقْلُ مَرْبُوطاً بِنُّورِ الْفَهْمِ هَذَا أَمْرٌ آخِرٌ .. لِأَنَّ الْجَمِيعَ لَهُمْ عَقْلٌ وَلَكِنْ لَيسَ لِكُلٍّ نُورَ الْفَهْمِ، وَنُورُ الْفَهْمِ لَا يَتَأَتَّى إِلَّا بِمُدَاوَمَةِ الذِّكْرِ، وَالْفِكْرُ يَأْتِى بَعْدَ الذِّكْرِ. That you have a mind is one thing, but to have this mind tied to the light of understanding is another thing. Because everyone has a mind, but not everyone has the light of understanding and the light of understanding does never comes except by constantly being in dhikr, and the reflection comes after the dhikr.
نِلْنَا مُنَانَا وَمَا فَوْقَ الْمُنَى دُرَراً We have obtained our desired objective… and that which is above the desired objective, as an abundance of pearls (Qasida 28:13)
مَازِلْنَا نَنْهَلُ مِنْ نَبْعِ هِدَايَةِ أَقْوَامٍ أَفْنَوا أَعْمَارَهُمْ فِى الدَّعْوَةِ الْخَالِصَةِ إِلَى اللهِ وَهَا هُوَ اَلْإِمَامُ الشَافِعِى RA يَقُولُ: طَلَبْنَا تَرْكَ الذَّنُوبِ فَوَجَدْنَاهَا فِى صَلَاةِ الضُّحَى، وَطَلَبْنَا ضِيَاءَ الْقُبُورِ فَوَجَدْنَاهَا فِى قِرَاءَةِ الْقُرآنِ، وَطَلَبْنَا عُبُورَ الصِّرَاطِ فَوَجَدْنَاهَا فِى الصَّومِ وَالصَّدَقَةِ، وَطَلَبْنَا ظِلَّ الْعَرْشِ فَوَجْدَنَاهَا فِى الْأُخُوَّةِ الصَّالِحَةِ، أَفَاضَ اللهُ عَلَى قُلُوبِكُمْ نُورَ الرِضْوَانِ وَأَسْمَاعِكُمْ عُذُوبَةَ الْقُرآنِ.
We are still drinking from the spring of the guidance belonging to the nations whom had spent their lifetimes in purest calling to Allah, and here Imam Shafi'i (ra) says: We searched for the leaving of the sins and We discovered it in the prayer of Ad-Duhaa (Morning-Light), We searched for the illumination of the graves and We discovered it the reading of Qur'an, and We searched for crossing of As-Sirat and We discovered it the fasting and almsgiving and We searched for the Shade of the Throne and we discovered it in the devoted brotherhood. May Allah overflow your hearts by the light of satisfaction and your hearing by the sweetness of Qur'an.
فَلَا تَكُنْ بِمَا نِلْتَ مِنْ دُنْيَاكَ فَرِحاً، وَلَا لِمَا فَاتَكَ مِنْهَا تَرِحاً وَلَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةِ بِغَيْرِ عَمَلٍ، وَيُؤَخِّرُ التَّوبَةَ لِطُولِ أَمَلٍ، فَمَنْ شَغَلَتْهُ دُنْيَاهُ خَسِرَ آخِرَتَهُ.
Don't be exulted, with what you have achieved from your life and don't grieve, upon what has eluded you and don't be, from those expecting success in the afterlife without working for it, while delaying the repentance for tomorrow, out of hope, since whoever was kept busy by his life, had lost his afterlife.
وَمَهْمَا كَانَتْ ظُرُوفُكَ الْقَاحِلَةَ سَيُنْبِتُ اللهُ لَكَ فِيهَا الْفَرَجُ، فَتَأَمَّلْ قَوْلُهُ تَعَالَى فِى كِتَابِهِ الْكَرِيمِ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ37 إبراهيم، فَكَانَتْ تِلْكَ الدَّعْوَةَ رَغْمَ أَنَّهُمْ بِوَادٍ غَيرِ ذِى زَرْعٍ.
And however arid (infertile) your circumstances should be, then Allah is going to produce a happy outcome from this for you, so you should contemplate upon His saying in the Noble Book: And Provide for them from the benefits (Ibrahim 14:37), So, that supplication was despite that they were in an uncultivated valley.
وَعَنِ الثَّبَاتِ فِى الْأَمْرِ فَإِنَّهُ لَا يَكُونَ بِكَثْرَةِ الْاِسْتَمَاعِ لِلْمَوَاعِظِ وَإِنَّمَا يَكُونُ (بِفَعْلِ) هَذِهِ الْمَوَاعِظِ وَتَطْبِيقِهَا فِى وَاقِعِ الْحَيَاةِ ... فَانْظُرْ إِلَى قَوْلِهُ تَعَالَى وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا66 النساء.
As for the strengthening in the affairs, it is not so much about listening to the sermons but to be (applying) these sermons and the implementation of them in the real life ... So, consider the saying: But if they had done what they were advised by, it would have been better for them and more intense strengthening (An-Nisa, 4:66).
وَقِيلَ لْأَحَدِ الْعُلَمَاءِ: يَا شَيْخْ، فَلَانٌ انْتَكَسَ. One scholar was told: O Shaykh, that one has fallen back (to his previous condition of heedlessness).
قاَلَ الشَيْخُ: لَعَلَّ انْتِكَاسَتِهِ مِنْ أَمْرَينِ: The Shaykh replied: Perhaps relapse is a result of two things:
اَلْأَوَّلُ: إِنَّمَا أَنَّهُ لَمْ يَسْأَلْ اللهَ الثَّبَاتَ، أَوْ الثَّانِى: أَنَّهُ لَمْ يَشْكُرِ اللهَ عَلَى نِعْمَةِ الْاِسْتِقَامَةِ.
Firstly: Perhaps he didn't ask Allah for the strengthening, or the secondly: Perhaps he didn't thank Allah for the blessing of righteousness.
فَحِينَ اِخْتَارَكَ اللهُ لِطَرِيقِ هِدَايَتِهِ، لَيْسَ لِأَنَّكَ مُمَيَّزٌ أَوْ لِطَاعَةٍ مِنْكَ، بَلْ هِىَ رَحْمَةٌ مِنْهُ شَمِلَتْكَ، قَدْ يَنْزِعُهَا مِنْكَ فِى أَىْ لَحْظَةِ، لِذَلِكَ لَا يَغْتَرُّ أَحَدٌ بِعَمَلِهِ وَلَا بِعِبَادِتِهِ، وَلَا يَنْظُرُ بِاسْتِصْغَارٍ لِمَنْ ضَلَّ عَنْ سَبِيلِهِ، فَلَوْلَا رَحْمَةُ اللهِ بِكَ لَكُنْتَ مَكَانَهُ.