Abdal Hakim Murad – The Divine Closeness
AI: Summary ©
The importance of the month ofFinancial on personal and professional life is discussed, including the journey of progress and finding one's values in a changing world. The qualities of a shot, including hotshot, are also discussed, along with the woman’s intentions and personality. The importance of acceptance and embracing one's intentions is emphasized, as it can transform one's life and create wealth.
AI: Summary ©
Bismillah Alhamdulillah wa Salatu was Salam ala Rasulillah early he
was Sufi woman who Allah.
So we've plunged into the very different but somehow familiar
waters of the month of Ramadan
embarking upon this great annual journey. And we do feel it's a
journey because we know that we progress inwardly. At any rate,
we know that the a bada intensifies as the month moves on,
reflecting not just the
intensified holiness of the last 10 days, and of Laylat al Qadr.
But also the hearts increasing softness and sensitivity and sense
of attentiveness, to the value to the nourishment, that a Betta is
offering us.
And in this season, we learn the necessity of a certain brokenness.
This is difficult for people with a modern education quickly to come
to terms with we are told to stride around to feel good about
ourselves to proclaim our own value. It's an individualistic age
in the sense that it almost defies the individual
Ramadan confiscates from us, our usual pleasures are usual treats,
our grazing habits, really all of our bad habits, and puts us into
this different and challenging space.
This space is a space of expectancy.
It's as if the angels are watching, wondering whether we're
going to live up to the invitation that the month represents, will we
just
mess around? Will we just fake it? Will we just somehow bluff our way
through the month? And then a day or two after the aid it's as
though the benefits have gone completely? Or will we actually
make use of it?
Ramadan is
a divine gift, offering us an outward form, which way we are
invented, invited, with our intentionality to fill with
meaning. Allah subhanaw taala gives us the prayer. He gives us
the fast, he gives us the kettle FITARA He gives us the tearaway
all of these are frameworks in which we can operationalize
religion.
But what is the key virtue, the state of the heart the disposition
of the soul that is not only encouraged by this month, but
which is indispensable in it? How should we be in this state of
confiscation of exile from our usual treats?
One of the terms that the automat most frequently deploy in this
time is the idea of a certain humility, of a lowering of the
head of an awareness of vulnerability and an openness
therefore, to accept that Allah subhanaw taala alone is great.
And this is the virtue that is often associated with the
qualities of solat and Sabra
and it is the virtue of Cushaw the Arabic word for it. The Quran says
was the I know be Sabri was salah, we're in the Halacha dira tone
Illa Allah Akashi aim, seek help in prayer and in Sabah, patient
forbearance. And this is difficult except for people who have for
sure.
Now we know from the hadith of Timothy that fasting is closely
related to sober
and sober indeed is the key virtue you might say of Ramadan.
Both patients in abstaining from our usual indulgences and patients
in maintaining additional acts of devotion.
So, we are asked, first of all, to find help in prayer and in sober
and then we are told that it is difficult except for the people of
color shot. In other words, we seek help from the principle of
course, sure.
To the extent that the heart is humbled, and inwardly reflects the
outward humbling of the body.
It can open up open up to the reality of Ramadan open up to the
reality of the Divine Name AlkaViva are either Salah chi
baddie Annie for India Corrib Well, My servants ask
concerning me, I am near, know that I am near.
And the whole journey of faith really is the realisation of the
Divine closeness. It's not a traveling to the Divine Presence
so much as an unveiling of the Divine Presence, which is
something that has no geographical or temporal localization, because
it's too near to us for that closer than the jugular vein.
So this quality of hotshot turns out to be the cardinal virtue that
will enable Ramadan for us, which will operationalize it and turn it
from being just an outward practice, surrounded by charming
features of inherited cultures, and turn it into a contemplative
exercise of the very first importance.
What is the quality of this whole shot?
One of the great Halima defined it as to the Lolita globe, the
alemayehu, Yobe, the humbling of the heart, to the Knower of the
unseen.
That is to say, the one who in the prayer in the tearaway in the
intentions in the Iftar, in all the practices of Ramadan, in
particular, is aware that Allah Subhan, Allah to Allah sees all
those things that those crowds don't see.
That one leaves the mosque, perhaps in a sense of self
satisfaction at having performed 20 Records rather than leaving
like some others. But that self satisfaction is a sign that we
haven't actually performed a single record.
We need to leave in the state of is still far, but in the state of
hopefulness. And that comes about through this whole shot through
this brokenness to this humility. That is also something sweet and
beautiful because it is the precondition for the experience of
the nearness of the One in whom is all perfection, and all healing.
So to operationalize this, we enter examine ourselves through
the process of Maha Sabha. This is a month when we should really be
watching ourselves,
ignoring what other people are thinking or doing when they're
watching us. They're not the judge. But watching ourselves, and
particularly scrutinizing the states of the heart, examining the
state of the heart at the beginning of the prayer, do I
really mean it when I say Allahu Akbar and examining the state of
the heart? When the prayer is over? What is the quality of the
tulips? If we're saying a lot to the end of the winter of the
tearaway what is the emotional experience of that?
So this whole show
is about undistracted pneus.
It's about not looking around what they call into fat looking this
way, and that
it is the end will help the upholding of the heart
Lilla heater Isla de Han Minh much more.
So one of the scholars used to say
it is the heart standing before Allah Bay near de la HIDTA. Allah
before God in the presence of God, becoming much more with a unified
concern.
In other words, a class what is a class mean purity because it means
the minimizing of the number of intentions and every action we
have. The Mona Lisa has dozens of intentions, most of which she
probably doesn't even discern. The believer should have one
intention, which is to please the one who alone is a meaningful
judge.
So this crucial
is measurable. When we consider the extent to which our concerns
are focused, do we have this attention? Are we thinking only
about or only about the quality of the soldier award only about a
meticulous adherence to the perfect form of the chosen once
Allahu alayhi wa sallam rather than surrendering to any kind of
innovated personal preference.
So this attentiveness is very important. Ottoman LT fat, not
looking around to see what others are doing.
So, in this month, when we consider this whole short and this
kind of natural humility because an intelligent human being is
aware of the shortness of his or her life is aware of the weakness
of his or her. Today Yan religiosity is aware that without
a consciousness of the divine help the divine healer
In the divine forgiveness, we really are not very much and we
don't really stand a chance when we face judgment in this world or
in the next world,
that this brokenness is something that is part of fitrah part of
naturalness. It is the proper state of human beings. Arrogance
is the Pharaonic refusal to bow down to the Roth which is an Adam
Alayhis Salam.
But who short should be our natural state?
We look in the Quran we find women a tea and the guitar, an adult
Akashi item that either endzone now i Li had a desert or I bet
and have a lot of signs it is that you see the Earth in a state of
Cushaw Kashi item. And when we send down upon it, the rain
it thrills and grows, beautiful plants come from it.
So in a sense, we have to be like the earth, in Ramadan, in a state
of potential fertile receptivity.
Grace comes from the Creator. We can't make the rain fall, we may
have extraordinary moments that transform our lives. If we are
giving this month something of its right, there are so many gifts, so
much so much richness that can be bespoke bestowed at this time. But
we have to deep, empty, broken, receptive, which is the meaning of
Islam itself, receptivity, submission, acceptance.
So we ask Allah subhanaw taala as we venture into this very holy
time, that we make full use of it, that we don't waste a second,
whether we're doing something or not doing something, whether we're
praying, reading Quran, or not eating or not drinking, that it'd
be a time where the distractions of the modern world settle, become
less interesting. And we have this hemorrhage more this unified
contemplative concern, so that we will remember only the one in the
multiplicity and are not distracted by anything at all. But
focus only on him a wide alcohol, the one that overwhelming so we
ask Allah subhanaw taala to accept our fasting to accept our prayers
to accept our intentions, to accept our goodness insha Allah to
his family, neighbors, most congregations and to make this a
real time of inward prosperity for ourselves, our communities, and
for the whole Ummah in sha Allah to Allah Allah will see Mr. Khan
was salam o aleikum wa rahmatullah wa barakato.