The whole universe belongs to Allah (swt), and the means of subsistence (arzaq) are His creation. ‘He set on the earth, mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days/Periods, in accordance with the needs of those who seek Sustenance.’ [41:Explained In Detail:10]
The angels are fed on our means of subsistence. All that is good comes from Allah (swt), and all that is bad comes from Him. When He shoots at the servant with the arrow of misfortunes -- siham iblis: Oh, what a blazing inferno! ->Finance crisis inflicts more pain as recession fears grow.
The angels are fed on our means of subsistence. All that is good comes from Allah (swt), and all that is bad comes from Him. When He shoots at the servant with the arrow of misfortunes -- siham iblis: Oh, what a blazing inferno! ->Finance crisis inflicts more pain as recession fears grow.
Recession fears prompt more stock falls
But then, when the servant shuts her eyes in the face of the shooting, along comes the physician of nearness (qurb) to treat her wounds, the physician of love (hubb) to lift her up, and the physician of ardent longing (shawq) to embrace her. The process begins with unpleasant adversities.
World leaders urge finance reforms as gloom deepens Our sheikh says, ‘Economic inflation is the King’s whip, which He uses to administer corrective punishment.
‘The believers are the King’s agent (‘amil) in the village of this world. The believer feeds himself from his earnings (kasb) and his material means (sabab), acknowledging that it all comes from Allah (swt). Then, when he has grown stronger in his Faith, he gets his food through his absolute trust (tawakkul). He still sees it coming from Allah (swt); his former attitude to this remains unchanged. Even if he were to sit in the River of Tigris for a thousand years, his heart would remain attached to Allah (swt).’
The Qur’an says, ‘Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. Those who believe and do right: Joy is for them, and bliss their journey's end.’[13:the Thunder:28-29]
Know that dhikr (remembrance) is first made with the tongue, and then it moves in deeper to reach the heart. Loves comes along, and ardent longing (shawq) moves back out to reach the tongue. So, make praying for forgiveness (istighfar) the regular practice of your tongue, grateful acknowledgement (i‘tiraf) the regular practice of your heart, and quiet calm (sukun) the regular practice of your innermost being (sirr).
‘The believers are the King’s agent (‘amil) in the village of this world. The believer feeds himself from his earnings (kasb) and his material means (sabab), acknowledging that it all comes from Allah (swt). Then, when he has grown stronger in his Faith, he gets his food through his absolute trust (tawakkul). He still sees it coming from Allah (swt); his former attitude to this remains unchanged. Even if he were to sit in the River of Tigris for a thousand years, his heart would remain attached to Allah (swt).’
The Qur’an says, ‘Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. Those who believe and do right: Joy is for them, and bliss their journey's end.’[13:the Thunder:28-29]
Know that dhikr (remembrance) is first made with the tongue, and then it moves in deeper to reach the heart. Loves comes along, and ardent longing (shawq) moves back out to reach the tongue. So, make praying for forgiveness (istighfar) the regular practice of your tongue, grateful acknowledgement (i‘tiraf) the regular practice of your heart, and quiet calm (sukun) the regular practice of your innermost being (sirr).
When the innermost being (sirr) becomes a heaven and the heart (qalb) an earth, God lets the heart share the banquet (sur) of the heaven of the innermost being. If He so wills, He brings the two of them together.This is something unique; it is the stage (maqam) of istiwa where we should look for the truth of aw adna (or nearer). So long as possibility and want are there, even as a consequence of opposition, we are within the realm of qaba qawsayn. But when possibility and want completely disappear, we reach the summit of aw adna.
Let the blessed ones enjoy their pleasure, the poor lover is happy with the pain he has. And peace be on him who follows true Guidance!
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