In the name of Allah, the Most Merciful, the Especially Merciful
Video Study · Story Model
The Borrowed Life Everything You Hold Is an Amanah
عارضی زندگی
"If we are honest, not one of us owns anything. This body is borrowed. This breath is borrowed. The house, the money, the position — borrowed. And one day all of it goes back."
🎙️ Urdu reminder⏱️ 3 min 30 sec📖 3 ayat in the talk · 6 more added🕌 8 hadith
Urdu, with on-screen English captions. Every timestamp in the transcript below jumps the video to that line.
The Moral of the Story
The speaker opens with a sentence that removes the ground from under the modern life: "Agar hum sach kahein, to hum mein se kisi ke paas bhi kuchh apna nahin" — if we speak the truth, not one of us owns a single thing. The body, the breath, the house, the money, the position — every one of them is ʿāriḍī, temporary. One day all of it goes back.
His diagnosis of our age is one phrase: we are living intoxicated by ownership — my company, my house, my car, my account, my achievements. Against that, he says, the Qur'an keeps repeating a different word. Not ownership. Accountability.
Yusuf ؑ was given beauty — a trust. Sulaymān ؑ was given a kingdom — a trust. Dāwūd ؑ was given authority — a trust. The Messenger ﷺ was given an entire ummah — a trust. And whatever is in your hands today is exactly the same thing. A trust is audited.
So the shift he asks for is small and total: stop saying "this is my right" and start seeing "this is Allah's favour." That single move — from entitlement to gratitude — is where the anxiety of the modern heart begins to lift, because anxiety feeds on what we did not get while ignoring everything already given.
"This life is not permanent ownership. It is temporary stewardship. We are not owners — we are caretakers, we are managers, we are trustees."
یہ زندگی پرمننٹ اونرشپ نہیں، ٹیمپریری اسٹیورڈشپ ہے۔ ہم اونرز نہیں — ہم کیئر ٹیکرز ہیں، ہم مینیجرز ہیں، ہم ٹرسٹیز ہیں۔
— from the talk, 2:44
The Qur'an — the three ayat he recites
These three verses carry the entire reminder. Each is given here in Arabic, transliteration, translation, and word by word — because the weight sits inside single words.
"Who, when disaster strikes them, say: 'Indeed we belong to Allah, and indeed to Him we will return.'"
His point is that we have shrunk this ayah into a condolence formula. Read it as a statement of title deed: we belong to Allah now, not only at the graveside. If we are His, then so is everything He placed in our hands. Note the tense — rājiʿūn is an active participle, "returning ones." Not "we will return one day"; we are already on the way back.
إِنَّا
innā
indeed we — emphatic, no room for doubt
لِلَّهِ
li-llāhi
belong to Allah — the lām of ownership
إِلَيْهِ
ilayhi
to Him — direction of travel
رَاجِعُونَ
rājiʿūn
ones returning — present, continuous
مُصِيبَة
muṣībah
that which strikes — a calamity that hits its mark
Surah At-Takāthur 102:8In the talk · 1:30
ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
thumma latus'alunna yawma'idhin ʿani-n-naʿīm
"Then you will surely be asked, that Day, about every blessing."
The surah is named At-Takāthur — "the mutual piling up," the competition to have more. It ends with this: the pile itself becomes the question paper. And the speaker widens it exactly as the ayah does — naʿīm is not money. It is time, health, relationships, opportunities, knowledge. Grammar worth noticing:la-tus'alunna carries a double emphasis — the lām of oath plus the heavy nūn. The closest English is "you will most certainly, without exception, be asked."
ثُمَّ
thumma
then — after a delay, after all of it
لَتُسْأَلُنَّ
la-tus'alunna
you WILL certainly be asked (passive, emphatic)
يَوْمَئِذٍ
yawma'idhin
on that Day — the Day already named
النَّعِيم
an-naʿīm
the blessing / comfort — with al, meaning all of it
wa in taʿuddū niʿmata-llāhi lā tuḥṣūhā, inna-llāha la-ghafūrun raḥīm
"And if you should count the favour of Allah, you could never enumerate it. Indeed, Allah is Forgiving and Merciful."
Two verbs, deliberately different. Taʿuddū is to count on your fingers. Tuḥṣū is to take a full census — to tally exhaustively. You may count some; you can never complete the audit. And notice the ending: it closes with forgiveness, because the honest response to that many favours is to admit how little we thanked Him for them. This is the ayah the speaker uses to explain modern anxiety: we focus on what did not come, and never study what already did.
تَعُدُّوا
taʿuddū
you count — item by item
نِعْمَة
niʿmah
favour, blessing — singular, yet uncountable
لَا تُحْصُوهَا
lā tuḥṣūhā
you cannot tally it — from iḥṣāʾ, exhaustive census
غَفُور
ghafūr
Most Forgiving — of our shortfall in shukr
Six more ayat on the same theme
The talk names three verses. These six were added for this study because they complete the picture: what a trust is, who really owns it, and what the dunya was ever meant to be.
inna-llāha ya'murukum an tu'addū-l-amānāti ilā ahlihā
"Indeed, Allah commands you to render the trusts to whom they are due."
The word the whole talk turns on — amānah — in its clearest command. Tu'addū means to deliver in full, on time, undiminished. If health, wealth and time are trusts, then this ayah is the delivery instruction.
"And spend out of that in which He has made you trustees / successors."
Allah does not say "spend from your wealth." He says spend from that in which you were made mustakhlafīn — hand-me-down holders. It was someone else's before you and it will be someone else's after you. This is the Qur'an's own word for "temporary stewardship."
"Wealth and children are the adornment of the life of this world, but the enduring good deeds are better with your Lord in reward."
Zīnah is decoration — what you hang on a thing, never the thing itself. The verse does not condemn wealth or children; it files them correctly. Al-bāqiyāt — "the remaining ones" — is the exact opposite of ʿāriḍī, temporary.
"And the life of this world is nothing but the enjoyment of delusion."
Matāʿ is provision for a journey — what a traveller carries, not what he settles with. Ghurūr is being deceived by an appearance. Put together: real supplies, carried under a false impression that the road is home.
la-in shakartum la-azīdannakum, wa la-in kafartum inna ʿadhābī la-shadīd
"If you are grateful, I will surely increase you; but if you deny, indeed My punishment is severe."
The engine of the speaker's third move. Notice what the ayah does not say: it does not name what will increase. The object is left open — so the increase is not limited to money. Kufr here is the opposite of shukr: covering over a favour, pretending it was never given.
innā ʿaraḍnā-l-amānata ʿalā-s-samāwāti wa-l-arḍi wa-l-jibāli fa-abayna an yaḥmilnahā wa ashfaqna minhā wa ḥamalahā-l-insān
"We offered the trust to the heavens, the earth and the mountains, and they declined to bear it and feared it — but man bore it."
The mountains looked at the amānah and said no. We said yes. That is the measure of what is in our hands. Every "my car, my company, my account" in the talk is a fragment of the load the mountains refused.
Four Prophets · Four Trusts
"Yusuf ؑ ko husn mila — amānat thi. Sulaymān ؑ ko bādshāhi mili — amānat thi." The speaker's list, at 0:57.
🌙 Yūsuf ؑ — beauty
Given a beauty that stopped a city. He treated it as something he was answerable for, and chose prison over misusing it: "Prison is dearer to me than what they call me to." (12:33)
👑 Sulaymān ؑ — kingdom
Given a kingdom no one after him would have. His response to receiving a throne in an instant was not pride: "This is from the favour of my Lord, to test me — will I be grateful or ungrateful." (27:40)
⚖️ Dāwūd ؑ — authority
Given rule and judgement, and told plainly what the office was for: "We made you a successor on the earth, so judge between people in truth." (38:26) Authority arrives as a duty, not a prize.
🕌 Muḥammad ﷺ — an ummah
Given the heaviest trust of all — a whole ummah. He carried it to the end, and at the farewell sermon asked them to witness that he had delivered it: "Have I conveyed? O Allah, bear witness."
The Audit — what the ledger actually contains
"Aur naʿmat sirf paisa nahin — waqt bhi, sehat bhi, relationships bhi, opportunities bhi, knowledge bhi." Here is that list against the evidence for each line.
The trust
What the talk says
Where it is asked about
Life & time
"Waqt bhi Allah ki amānat hai" — people build houses and have no time for the people in them.
Tirmidhī 2417 — "his life, how he spent it"
Health
People spend health to gather wealth, then spend that wealth trying to buy the health back.
Bukhārī 6412 — health is one of the two wasted blessings
Wealth
The business grows while the heart shrinks.
Tirmidhī 2417 — "how he earned it and where he spent it" (two questions, not one)
The body
"Do ānkhen, do kān, sāns, dil" — two eyes, two ears, breath, a heart.
Tirmidhī 2417 — "his body, how he wore it out"
Family
"Bachche Allah ki amānat hain" — children are a trust.
Bukhārī 893 — "each of you is a shepherd, responsible for his flock"
Knowledge
Named directly in his list of naʿīm.
Tirmidhī 2417 — "his knowledge, what he did with it"
Opportunity
Chances given and not used; free time.
Bukhārī 6412 — al-farāgh, free time, the second wasted blessing
Guidance
"Rizq, hidāyat — sab se barh kar Allah ka kalām." Above every other favour: the Qur'an.
At-Takāthur 102:8 — an-naʿīm, with the definite article: all of it
The Hadith — eight narrations on the borrowed life
The talk cites Qur'an only. These eight authentic narrations are added here because they say the same thing in the Prophet's ﷺ own words — and because they name the exact questions the audit will ask.
"The two feet of a servant will not move on the Day of Resurrection until he is asked about his life — how he spent it; his knowledge — what he did with it; his wealth — how he earned it and where he spent it; and his body — how he wore it out."
Why it belongs here: this is the audit sheet the talk is describing. Note the asymmetry — wealth alone gets two questions, income and outflow. And the phrasing is physical: your feet are held until the answers are given.
"Two blessings in which many people are cheated: good health and free time."
The word to catch:maghbūn is a trading term — the party who took the losing side of a deal without realising it. Not "wasted." Swindled. You handed over something priceless and received nothing, and you did not even notice the exchange.
"Be in this world as though you were a stranger, or a traveller passing through."
The title of this study in one line. A stranger does not renovate a rented room as if it were his. Ibn ʿUmar ؓ added: "When you reach the evening, do not expect the morning; and when you reach the morning, do not expect the evening."
Ṣaḥīḥ al-Bukhārī 893 · Ṣaḥīḥ Muslim 1829 · Ibn ʿUmar ؓ
"Every one of you is a shepherd, and every one of you is responsible for his flock."
The exact word the talk needs: a shepherd does not own the sheep. He is trusted with them, and he returns them. The narration then applies it by name to the ruler, the man in his household, the woman in her home, and the servant with his employer's property — nobody is outside it.
Ṣaḥīḥ al-Bukhārī 6514 · Ṣaḥīḥ Muslim 2960 · Anas ؓ
"Three things follow the deceased; two return and one stays with him. His family, his wealth and his deeds follow him — his family and his wealth return, and his deeds remain."
Why it belongs here: this is "one din sab wāpas chalā jānā hai" made literal. The trusts are handed back at the graveside. Only what you did with them travels on.
"Richness is not having many possessions. Richness is the contentment of the soul."
The direct answer to takāthur — the piling up. The talk says anxiety comes from staring at what did not arrive; this narration relocates wealth itself from the account to the heart.
"This world compared to the Hereafter is only like one of you dipping his finger into the sea — let him see what he brings back."
Not a figure of speech but a measurement. Whatever you clutch here — the company, the portfolio, the title — is the water clinging to a fingertip. That is the size of the thing we are fighting over.
"There is no faith for one who has no trustworthiness, and no religion for one who keeps no covenant."
The closing argument. Īmān and amānah come from the same root — أ‑م‑ن, safety. To believe is to be someone with whom things are safe. Treating your health, time and wealth as a trust is not an add-on to faith; it is the shape faith takes.
Why the Arabic matters — five words that carry the talk
Every one of these words loses something in translation. Learn the five and the reminder stops being a nice sentiment and becomes a definition you can act on.
أَمَانَة
amānahroot أ‑م‑ن · safety, security
Qur'an 4:58 · 33:72
English says "trust" and loses the family. From the same three letters come īmān (faith), amn (security), āmīn (trustworthy — the Prophet's ﷺ title before prophethood) and amānah. So an amānah is not merely a borrowed item; it is something placed with you because you are safe to place it with. Every trust in your hands is a statement about your character before it is a statement about the object.
نِعْمَة
niʿmahroot ن‑ع‑م · softness, ease
Qur'an 16:18 · 102:8
The root means soft — the same root as nāʿim, tender to the touch. A niʿmah is anything that makes life soft for you. That reframes the audit: the question is not "what did you own?" but "what made your life easier, and what did you do with the ease?" Health, an unbroken night's sleep, a working knee, a mother's presence — all of it is niʿmah.
مُسْتَخْلَفِين
mustakhlafīnroot خ‑ل‑ف · to come after
Qur'an 57:7
Same root as khalīfah — the one who comes after somebody. The passive form here is the point: you did not appoint yourself; you were made a successor. Everything in your hands had a holder before you and will have one after you. This is the Qur'an's own vocabulary for "temporary stewardship," and it is the word that dismantles "mera haq" — my entitlement.
شُكْر
shukrroot ش‑ك‑ر · to show, to make visible
Qur'an 14:7
Arabic distinguishes ḥamd (praise) from shukr. Shukr is praise in response to a favour received, and the root carries the sense of making something visible — Arabs called a beast shakūr when a little fodder showed plainly on its coat. So shukr is not a feeling. It is gratitude that shows on the outside — in how the money moves, how the time is spent, how the health is used. Its opposite, kufr, literally means to cover something over.
حِسَاب
ḥisābroot ح‑س‑ب · to count, to reckon
"amānat ka ḥisāb hota hai" · 0:49
The ordinary Arabic word for an account — the same word a shopkeeper uses. That is deliberate. The Day of Judgement is called Yawm al-Ḥisāb, the Day of Reckoning, in the plain commercial sense: the ledger is opened and the balance is read. From the same root comes ḥasīb — the Reckoner, one of the names of Allah — and ḥasbunā-llāh, "Allah is sufficient for us," because He is the one who settles every account.
Entitlement → Gratitude
"Awakening tab shurūʿ hoti hai jab insān entitlement se gratitude ki taraf move kartā hai — jahān woh 'mera haq' kam aur 'Allah ka karam' zyāda dekhnā shurūʿ kartā hai." (2:07)
His diagnosis of modern anxiety
"Jo nahin milā us par focus karte hain; jo mil chukā hai us par ghaur nahin karte." We concentrate on what did not arrive and never examine what already did. We look at the next opportunity and stop seeing the current blessing. We look at the next destination and never appreciate the journey.
Against that he sets a very short list of what is already in the room: two eyes, two ears, breath, a heart, family, rizq, guidance — and above all of it, the Kalām of Allah. Every item on that list was given, none of it was earned, and not one of them is guaranteed tomorrow.
And then the consequence, which is the real payoff of the whole talk: the day a person understands that what he holds is an amānah, arrogance starts to fall, fear starts to fall, greed starts to fall — because a trustee has nothing to boast about, nothing to lose that was ever his, and no reason to hoard. He learns to protect rather than to collect.
Where salah fits
If time is the trust most quietly spent, salah is the only appointment that reclaims it — five times, every day, for life.
Five audits a day, before the final one
The talk says every naʿmah will be asked about. Salah is the mechanism Allah gave us to answer while there is still time to change the answer. It is the one act that takes the two trusts we lose most casually — time and the body — and spends them, deliberately, on the One who lent them.
It is also the first thing on the ledger: "The first of his deeds a servant will be accountable for on the Day of Resurrection is his prayer. If it is sound, he has succeeded; if it is corrupt, he has failed." (Tirmidhī 413, ḥasan). Everything else in the audit is weighed after that line is read.
And it is the answer to innā lillāhi wa innā ilayhi rājiʿūn: in sujūd, the claim stops being theoretical. The highest part of the body goes to the ground, and for that moment the ownership question is settled correctly. Five times a day you rehearse the return you were talking about.
What to actually do with this — six moves
1
Rename one thing today. Pick the possession you are proudest of and say the sentence out loud with the correct word: "this is not mine, it is an amānah with me." Notice how differently you handle it for the rest of the day.
2
Answer the four questions in advance. Tirmidhī 2417 asks about life, knowledge, wealth (earned and spent) and body. Write your own honest answer to each one, today, while the answers can still be edited.
3
Count five favours before you name one complaint. The ayah says you can never finish counting — so start. Five, out loud, every morning. This is the direct treatment for the anxiety he describes.
4
Audit the two "cheated" blessings. Health and free time (Bukhārī 6412). Where did last week's free hours actually go? That number is the trust, spent.
5
Give from the trust while you hold it. 57:7 does not say give from what is yours; it says give from what you were made a trustee over. Set one recurring ṣadaqah, however small, so the giving is not dependent on your mood.
6
Fix the salah first. It is the first line of the ledger and the only one that carries the rest. Start with the one prayer you most often lose, and protect it for thirty days.
"Jo insān amānat ko amānat samajh kar jītā hai, woh duniyā mein rehte hue bhi Allah ke qareeb chalā jātā hai." — the last line of the talk.
The Full Transcript — Urdu with English
Machine-transcribed from the clip and then corrected by hand; English is a working translation, not a literal one. Tap any timestamp to jump the video to that line.
1 · Nothing is ours
اگر ہم سچ کہیں تو ہم میں سے کسی کے پاس بھی کچھ اپنا نہیں۔ یہ جسم بھی عارضی ہے، یہ سانس بھی عارضی ہے، یہ گھر بھی عارضی ہے، اور پیسہ بھی عارضی ہے، اور یہ پوزیشن بھی عارضی ہے۔ اور ایک دن سب واپس چلا جانا ہے۔
If we speak the truth, not one of us owns anything. This body is temporary. This breath is temporary. This house is temporary. The money is temporary. This position is temporary. And one day all of it goes back.
2 · Intoxicated by ownership
آج انسان اونرشپ کے نشے میں جی رہا ہے — میری کمپنی، میرا گھر، میری کار، میرا اکاؤنٹ، میری اچیومنٹس۔ لیکن قرآن ہمیں یاد دلاتا ہے کہ اونرشپ صرف اللہ ربّ العالمین کی ہے۔
Today a person lives intoxicated by ownership — my company, my house, my car, my account, my achievements. But the Qur'an reminds us that ownership belongs to Allah, Lord of the worlds, alone.
3 · A world-view, not a funeral phrase
اللہ ربّ العالمین فرماتے ہیں: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ — کہ ہم اللہ کے ہیں اور اُسی کی طرف لوٹ کر جانا ہے۔ یہ آیت صرف کسی کی وفات پر پڑھنے کے لیے نہیں — یہ پوری زندگی کا ورلڈ ویو ہے۔
Allah says: Innā lillāhi wa innā ilayhi rājiʿūn — we belong to Allah and to Him we return. This ayah is not only to be recited when someone dies. It is a world-view for the whole of life. See the ayah in full →
4 · Every trust is audited
ہم اللہ کے ہیں، بچے اللہ کی امانت ہیں، دولت اللہ کی امانت ہے، صحت اللہ کی امانت ہے، وقت اللہ کی امانت ہے۔ اور امانت کا حساب ہوتا ہے۔ اسی لیے قرآن میں سب سے زیادہ ذکر اونرشپ کا نہیں، اکاؤنٹیبلٹی کا ہے۔
We belong to Allah. Children are His trust. Wealth is His trust. Health is His trust. Time is His trust. And a trust is audited. That is why what the Qur'an mentions most is not ownership — it is accountability. On the word amānah →
5 · Four prophets, four trusts
یوسف علیہ السلام کو حُسن ملا — امانت تھی۔ سلیمان علیہ السلام کو بادشاہی ملی — امانت تھی۔ داؤد علیہ السلام کو اتھارٹی ملی — امانت تھی۔ اور رسول اللہ ﷺ کو ملی اُمّت — وہ بھی امانت تھی۔ اور آج جو ہمارے پاس ہے وہ بھی امانت ہے۔
Yusuf ؑ was given beauty — it was a trust. Sulaymān ؑ was given a kingdom — a trust. Dāwūd ؑ was given authority — a trust. The Messenger ﷺ was given an ummah — that too was a trust. And whatever we hold today is a trust as well. The four trusts →
6 · Health traded for wealth
آج بہت سے لوگ دولت جمع کرتے ہیں اور صحت کھو دیتے ہیں — اور پھر صحت کو واپس لانے کے لیے وہی دولت خرچ کرتے ہیں۔ لوگ گھر بناتے ہیں لیکن گھر والوں کے لیے وقت نہیں ہوتا۔ بزنس گرو ہوتا ہے لیکن دل چھوٹا ہو جاتا ہے۔
Today many people gather wealth and lose their health — and then spend that same wealth trying to buy the health back. People build houses but have no time for the people inside them. The business grows, and the heart shrinks. The two blessings people are cheated in →
7 · You will be asked about every blessing
ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ — پھر اُس دن ہر نعمت کے بارے میں پوچھا جائے گا۔ اور نعمت صرف پیسہ نہیں — وقت بھی، صحت بھی، ریلیشن شپس بھی، اوپرچونٹیز بھی، نالج بھی۔
"Then, that Day, you will surely be asked about every blessing." And a blessing is not only money — time as well, health as well, relationships, opportunities, knowledge. See the ayah in full →
8 · What is already in your hands
آج کا انسان کمپلین کرتا ہے جو اُس کے پاس نہیں ہے۔ قرآن انسان کو یاد دلاتا ہے جو اُس کے پاس ہے — دو آنکھیں، دو کان، سانس، دل، فیملی، رزق، ہدایت — اور سب سے بڑھ کر اللہ ربّ العالمین کا کلام۔
Today a person complains about what he does not have. The Qur'an reminds him of what he does have — two eyes, two ears, breath, a heart, family, provision, guidance — and above all of it, the Speech of Allah.
9 · Entitlement to gratitude
اور پھر بھی انسان کبھی کبھی ایسے جیتا ہے جیسے سب اُس کا حق ہو۔ اور اویکننگ تب شروع ہوتی ہے جب انسان اینٹائٹلمنٹ سے گریٹی ٹیوڈ کی طرف موو کرتا ہے — جہاں وہ "میرا حق" کم اور "اللہ کا کرم" زیادہ دیکھنا شروع کرتا ہے۔
And still a person sometimes lives as though all of it were his by right. The awakening begins when he moves from entitlement to gratitude — where "my right" grows smaller and "Allah's kindness" grows larger. On this shift →
10 · You could never count them
وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا — اگر تم اللہ کی نعمتوں کو گننا چاہو تو گن نہیں سکو گے۔ آج اینگزائٹی کا ایک ریزن یہ بھی ہے: جو نہیں ملا اُس پر فوکس کرتے ہیں، جو مل چکا ہے اُس پر غور نہیں کرتے۔
"And if you should count the favour of Allah, you could never enumerate it." One reason for today's anxiety is exactly this: we focus on what did not come, and never reflect on what already did. See the ayah in full →
11 · Next, next, next
ہم نیکسٹ اوپرچونٹی دیکھتے ہیں، اللہ ربّ العالمین کی کرنٹ بلیسنگز کو نہیں دیکھتے۔ ہم نیکسٹ ڈیسٹینیشن دیکھتے ہیں لیکن جرنی کو ایپریشیئیٹ نہیں کرتے۔
We look at the next opportunity and do not look at the blessings Allah has given right now. We look at the next destination and never appreciate the journey.
12 · Caretakers, managers, trustees
یہ زندگی پرمننٹ اونرشپ نہیں — ٹیمپریری اسٹیورڈشپ ہے۔ ہم اونرز نہیں، ہم کیئر ٹیکرز ہیں، ہم مینیجرز ہیں، ہم ٹرسٹیز ہیں۔
This life is not permanent ownership. It is temporary stewardship. We are not owners — we are caretakers, we are managers, we are trustees. The Qur'an's own word for this →
13 · What falls away
اور جس دن انسان یہ سمجھ لیتا ہے کہ اُس کے پاس جو کچھ ہے وہ اللہ ربّ العالمین کی امانت ہے — اُس دن ایروگنس کم ہونا شروع ہو جاتی ہے، فیئر کم ہونا شروع ہو جاتا ہے، گریڈ کم ہونا شروع ہو جاتی ہے۔ کیونکہ پھر انسان کلیکٹ کرنے سے زیادہ پروٹیکٹ کرنا سیکھتا ہے۔
And the day a person understands that whatever he holds is Allah's trust — that day arrogance begins to fall, fear begins to fall, greed begins to fall. Because then he learns to protect rather than to collect.
14 · The soul moves to a new level
اور وہیں سے روح کا سفر ایک نئے لیول پر پہنچتا ہے۔ کیونکہ جو انسان امانت کو امانت سمجھ کر جیتا ہے، وہ دنیا میں رہتے ہوئے بھی اللہ ربّ العالمین کے قریب چلا جاتا ہے۔
And from there the journey of the soul reaches a new level. Because the person who lives treating a trust as a trust draws near to Allah — even while he is still living in this world.