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I'm going to talk to you about today is the 17th Eye of Sultana Am. Any of you that would like to develop a deep beautiful connection with Allah Sultana Am is one of those very spiritual sources that are just focused on developing that bond you you're getting to understand I'm me getting to understand our our our better and developing that connection with him. So it's really focused on the lies that we're in. So one of the things that Allah mentions in the

Sultana talking to the Prophet so I said is what he's what I'm trying to capture here and make some observations about from the 17th Eye of Sultana Am. Let me give you a rough translation first and you notice that I've done this in you know multiple colors. Because there's similar patterns here in the eye of what in Yamsesq Allah will be doing the white portion. If Allah were to touch you allow for you to be touched by any harm whatsoever. Any kind of harm. And then the other white portion is what in Yamsesqa

if you were to allow you to be touched with any kind of good. So if you were if Allah allowed any harm to come to you if Allah allowed any good to come to you those are the white portions right. So let's go back to that white portion what in Yamsesqa Allah will be doorin falakashi falahu in lahu. Then there is no one to alleviate that for that person except he himself. So a person so that that that that that that difficulty that harm shall not be removed except by Allah

is the only one who can remove it. What in Yamsesqa be khairan and if he were to touch you with any good at all. Fahua alaqulli sh-ingfadi then he is absolutely incomplete control over all things. So some really beautiful things inside of this eye. The first thing to note here is the word for harm here. And the word for good here is khair. And actually the opposite of khair is shar.

So there's the Arabic word shar over here which is the opposite the antenna of khair. So you expect in Yamsesqa Allah will be shar in falakashi falahu in lahu and in Yamsesqa be khairan because shar in khair are opposites of each other. So they should be contrasting. But if you're going to use borr or it's similar word borr then be khair should be replaced with nafa which means benefit.

So if the expected contrast either if you stick with borr then you say what in Yamsesqa be nafa in Fahua alaqulli sh-ingfadi. So what Allah did is he took one word but didn't use its antenna or the other and he didn't use its antenna. So there's a cross connection here that's going on. Let's call it a back in falakashi studies in language studies.

So let's make it as simple as possible. So there's multiple words for harm. So door is one of the words for bodily harm, financial harm, real material harm. And shar is another word for harm and also it includes evil actually wrongdoing is also shar but also includes the meanings of harm.

So shar is actually a more comprehensive word for harm. So when Allah talked about harm he used a more limited word so that the notes here on this word would be it's more limited and this is more broad.

That's the difference right so in the mercy of Allah is even when Allah allows for some harm to touch you in this ayah he's saying that that harm is going to be limited right so it's so beautiful that he did that.

And then he says no one can alleviate even that limited harm from you except he and then he says and even if some good touched you but there were nafa actually means profit.

It also means benefit right and that's one kind of good profit and benefit is one kind of good but height is actually goodness at large.

I also mean something better actually something better because it's actually from innocent of lead so if Allah were to touch you with something better by using this word when Allah talked about doing good he brought in the scope of goodness like Allah's mercy is dominant in this ayah when it comes to us being touched with some kind of good and it's also commenting on my state of mind.

I think of nafa as the only kind of good I have a limited imagination so when business is going well things are good when the body is doing well things are good when food is cooked well things are good so nafa in my mind is associated with goodness and but Allah is saying that there are forms of goodness that are far bigger than nafa that are far bigger than what I can see and perceive and calculate.

And he will touch you with goodness that is maybe seen and maybe even unseen in the life of the Prophet.

So let's apply this to when this ayah was given it was given to the Prophet such that when he was in Makkah struggling with the Quraysh when he's making dahuwah you would think that the scene benefit is somebody accepted Islam.

That's the scene benefit what one more person took shada another person took shada another person took shada so the more people that accept Islam the more benefit there is to the cause and that's how you can tangibly tell that good is happening.

But Allah as always is even telling the Prophet's love that there's a good happening already plants or being or seeds are being planted in the minds of people right now that might come to fruition after the battle of butter after hijra or maybe even at the conquest of Makkah you don't know the cave that's happening right now you don't know the impact of it.

You can only you you human beings can only gauge nothing but you can't gauge right so he he put it in the more broad category but then the other remarkable thing in the side of the parts that are yellow.

Look at this falakashi falahu illahu no one can alleviate or remove that difficulty that that tangible harm from you except he right except he and what's also beautiful about door is Allah is also telling us in this ayah he's not harming us in unseen kinds of ways right the harm is tangible but the the goodness is far more in tangible it's far bigger you know.

So even when we're going through difficulty the difficulty is always limited and the good that Allah is giving us is way bigger than any difficulty that we're going through even though we can't see it but it's really beautifully embedded in there but then the expected response to the first shot this conditional statement if Allah were to touch you with any harm then there's no one to alleviate if Allah were to touch you with any good then no one can stop it falah alaahu illaahu falamani alaahu illaahu then there's no one to prevent it except him.

He can stop the good from coming to you except him but he didn't say that.

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