Abdur Rahman ibn Yusuf Mangera – Essentials of Islamic Spirituality- What Is Pure Sufism According to Pure Sufis
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Inshallah today we're going
to we're going to be starting
another book. This is originally it's called Sharia, Sharia and
tasawwuf.
It was originally translated and published as the path of path to
perfection. But now it's called the essentials of Islamic
spirituality, right? The Essentials of Islamic spirit. So
it just goes over the absolute basics of what spirituality is in
Islam, because there's sometimes a lot of confusion about it, a lot
of misunderstanding about it. So that's what this is about.
The author, or actually the compiler, is Sheik masih hulla
Khan, Rahima Allah. He was a student of Hakim, Mama shabali,
talmir, Rahima, Allah. I managed to meet him about four or five
months before he passed away in 1992
and he had affected many, many people, influenced many, many
people. So he has students in multiple countries of the world,
including America, UK and in South Africa, and, of course, in India
and other places.
And what he's done in this book is he's essentially compiled together
a lot of the teachings about what spirituality is supposed to be,
the true orthodox spirituality.
So this is his
This is his introduction, just to the book of what he's going to do.
He says the greater part of the subject matter of this book has
been extracted from the various works of Hakim Ummah, the reformer
of the community, mujer Milla, one who held together both the Sharia
and the spiritual path. Jami o Sharia. Wat tariqa, my guide,
murshid, Mawlana thawi, may Allah be pleased with him. Among the
works from which I have extracted this material, he says, is a few
books at the kashuf and mohimatid tasawwuf, which is a book on
uncovering the important issues of the SOF, bawadir and nawadir,
unforeseen legal questions. Costume Sabil, seeking the path.
Hayat al muslime, in the life of the Muslims, Ada Abu Shaikh Well,
murid, the etiquette of the guide and the aspirant. The Deen,
preaching the religion Shariat and Tariqah Shari and the path. Part
of what appears in this book. I have heard personally from him
while sitting in his company. All this is, in reality, the abundance
and blessings of the Shaykh, he says. And then he goes on, and he
says,
regarding hakimuma Natan, who whose works he's taken all of this
from, he says that Sayed Sulaiman nadwi, he was one of the major
authors and thinkers of India of the last 100 years or so.
Sayed Suleiman Nadu quite an amazing but he's got a famous Sira
book. Some of you may have come across it. It's a very famous Sira
book.
He says that, by virtue of his meaning, by virtue of modern
ashwadee tandri teachings, because this Sayed Suleiman nadwi,
towards the end of his life, he went and joined up with Mona tambi
and became a student of his in the sense of the spiritual side. He
was a philosopher, he was a thinker. He was a writer, an
author, a good scholar. But at the end for the spiritual side of
things, he went and linked up with Mona tamri and became a student of
his in that sense, at an older age. So then he says, regarding
his teacher, he says, by virtue of his teachings, spiritual training,
writings, lectures and preaching, true beliefs and AKA, it was
spread correct rulings and masa, it were transmitted programs for
religious instructions were initiated. Customs and innovations
were bad. Customs, essentially and in reprehensible. Innovations were
eradicated. The Sunnah of the Prophet sallallahu, alayhisam was
revived. The negligent were aroused. The sleeping ones
awakened. Those who had forgotten started remembering. Those without
relationships with Allah were connected to Allah, Most High.
Hearts kindled with the love of Allah's Messenger, and hearts lit
up with the remembrance of Allah, Most High. So these are all the
functions. This is what essentially happened. Because what
we have to understand is that the Indian subcontinent,
if we take just India alone, there's 200 million Muslims, over
200 million Muslims there, India alone. That doesn't include
Pakistan, right? Pakistan is another 200 million or something.
And then Bangladesh. How many in Bangladesh?
No, no, not how many percent of the company country, but how much
100.
A few 100 and 80 million as well. You know, that's amazing. And then
if you link Sri Lanka and Myanmar, that's
there's about 2 billion Muslims in the world. Let's say, right 101.8
to 2 billion. If you take 500 million, conservative number,
India, Pakistan, Bangladesh, let's just say
over 5 million already. That's a quarter of the Muslim ummah.
Quarter of the Muslim ummah is the Indian subcontinent. More than
that, in fact, sorry, yeah. Quarter. And if you take just
Indian Muslims with who are 15 or so percent of the population of
India right now, over 200 million Muslims. That is 10% of the Muslim
ummah,
10% of the Muslim ummah, just in India alone. 10% are in Pakistan,
and nearly 10 seven, 8% are in Bangladesh.
That's 20, that's, that's, that's a huge amount. That's a quarter of
the whole Muslim Ummah right
now, interestingly, I ran in. I'm going off on a tangent here, but I
ran into, I was in Canada, one of the cities. So I had three
different encounters, interesting encounters. One of them I'll
mention here, one guy comes to me after Salat, or after, after Juma,
a prayer. I led the jam is a large, very large masjid, quite a
large masjid. And he said, Are you? Ajam?
Right now, that means, are you? Are you? I'm not sure if he said
it in a derogatory way, but Ajam means a non Arab.
And Ajam actually means somebody who can't speak properly. The
Arabs used to call or call the non Arabs Ajam. So I said yes, but I
should have said no, because I know Arabic. So if you know
Arabic, you can't be an Ajam. But I just went along with him, and he
said, You need to be teaching everybody Arabic. You need to talk
about the importance of Arabic. I said, Okay, fine, great. I
completely agree with you. We need to talk. And then he carried on,
and
he said, you can't understand Islam. You can't transfer the
knowledge of Islam without Arabic. You can't understand Islam without
Arabic.
And I said, Look, I have to disagree with you that there's the
majority of the Muslim world. Majority of Muslim world are non
Arabs,
right? I completely understand the value of era I know Arabic. But
for somebody to go and say, Everybody must know Arabic, look,
that is an aspiration, and it is a benefit, and it is something that
we can hope for, but to say that you can't transfer the deen
without Arabic, that's where I have an issue,
because that means that the majority of the Muslim world that
do not who are non Arabic speakers.
Do you know that there's more Muslims in India alone, or
Pakistan alone and Bangladesh alone, in any of these three
countries, than the Arabian Peninsula, than the narrow
countries, just Middle East I'm talking about, I don't mean North
Africa. Then, if you add that, that becomes a lot more. But I'm
just saying Middle East, there's more India, there's more in
Muslims in India compared to Middle East, right?
So how can you say that, that you that those who don't speak Arabic
don't have proper Islam
because you can't access it. That's a big charge,
right? That's, that's, that's quite a big accusation. And then I
told you, look, I think we're just going to have to agree to
disagree, because I don't want to argue. And then I was told later
that any new speaker comes, this is what he this is what he does to
everybody, right? I said, you should have warned me before. I
would have not wasted 510 minutes. Or he just said, Fine. I did come
across another person like that, this time in Pakistan. So there's
an Arab Sheik there who's been there for the last 1520, years.
And he started telling me that you can't transfer this Deen without
Arabic, or the culture of this Deen without Arabic. And he was a
Tablighi, right? He's a Tablighi brother. He's from Iraq
originally, and he's been there the last 20 years, or something.
So he tells me that you can't transfer the religion of Islam
properly without Arabic. I understand what he's trying to
say, but he was actually saying an absolute sense that without
Arabic, you can't actually transfer the nuance and the
spirit, spirit of Islam. And I said, Look, I have to disagree
with you, because I have to we know it as an outsider, that you
can transfer it. So I said to him, I said, What about South Africans?
Because he said to me, he's been to South Africa. He knows about
them and he respects them. He said, No, they're an exception.
Said, Okay, fine. Once you start one exception, then there can be
multiple exceptions. Why stop at one exception? I thought you were
talking about absolutist statements.
I also came across another scholar who said that the Hanafi method
cannot be transferred without knowing Arabic and without
teaching in Arabic.
Most of the Madras in India, Pakistan, Bangladesh, and
subsidiaries in other in the West do not teach fully in Arabic.
The book is in Arabic. They fully understand the Arabic. Completely
comprehend it, but they teach it in explain it in English or in
Urdu or in Bangla or something like that. He's saying, if you do
that, you can't fully transfer the language. You can't fully transfer
the fiqh and the Madhab. They're looking at it from an insider's
perspective. This is the issue. Insiders usually can't understand
an outsider's perspective, and this is the issue. So these are
extreme views, right? Which are very dangerous views, actually, to
be honest, because then it's like they look it will it will make you
look down upon it. Could make you look down upon everybody else that
they don't know what they're talking about. This is the deen of
Allah. If he wanted that, if he wanted it, that this Deen could
only transfer through Arabic, then the whole Muslim Ummah would have
known Arabic. It would have been obligatory.
But there's no fault to learn Arabic. You understand there's
it's not far to learn to understand Arabic. It is
definitely recommended. And I would suggest everybody at least
try to understand something. But that's
that's why there were big debates in Egypt and other places earlier
on, is, Can Are you allowed to translate the Quran into another
language?
Because the question was that if you translate the Quran, then
you're taking it away from its Quran, because Quran has to be in
Arabic. And that's true. Quran is only in Arabic, but they said it's
prohibited otherwise to translate it, because then you're diluting
the meaning, restricting the meaning, or something like that.
Now, if you don't translate it, the bill the millions of people,
that's probably a billion Muslims who don't speak Arabic, minimum,
right out of the Ummah, at least half don't speak Arabic,
Indonesians, Malaysians, Indian Pakistanis and so on and so forth.
Many African countries, what does that mean? They they're not going
to be able to read the Quran and understand it without learning
full Arabic, without a translation. So these debates,
they carry on. But I thought that was interesting. And so he
mentions how mashaAllah, there was a lot of ignorance and a lot of
bad practices, customs, innovations. And he did a lot of
work. He did a lot of work, and he prepared quite a few people to go
out and spread the guidance and thing. And mashallah, he had a
profound effect. He had a profound effect, I think one of the last of
his students passed away recently. You know, in the last 10 years, 10
to 15 years, the last of his, of his specially selected students,
there may still be somebody who has met him, but he passed away
quite a while ago. I've met his student, wala masula. I met quite
a few other ones as well. But anyway, then he says that branch
of knowledge, or tasawwuf, which had become barren once again, once
again, became adorned with the treasures of the the masters of
the subject, like Shibli, Junaid, bistami, Jilani, Suhrawardy, sir
Hindi, these are the big names of the spiritual scholars.
This attribute and rank of reformation, tajdi, in this
century, has been bestowed by Allah Most High, specifically on
the reformer of the age. He says, maulitan, we may Allah Most High,
perpetually shower his limitless treasures and mercies on his noble
spirit. And may Allah, must I always grant him his rank of
proximity, Ameen, and yet again, Ameen, the humble servant,
Muhammad masih hulla. May Allah bless him. May Allah shower His
mercy on him. Now what's interesting is that this book was
already translated by somebody in South Africa, and somebody showed
us, and we thought, this is a really good book to put out there.
So it's a partial translation of the full book in Arab, in Urdu.
Now it was already originally called Shariat wat tariqat. That
was the original name. And I said, when you translated this, I
thought, I can't call it that in English. You won't, people won't
resonate with that. So I wanted to change the name.
But I didn't have the courage to change the name, because it's
somebody else's book. How can I just go and change the name? So I
want you to change it to the path to perfection. So for, for very
particular about how to, you know, Name a book, because it's very
important. So I'm ruminating over this for, I don't know how many
days, and then suddenly, I hardly ever see dreams about something
like that. But this time, I see a dream with Maulana than me. And
this was in Dar lumberi. So I this was now I was in America when I
was republishing this book, but I see myself in my dream back into
where I had studied, back to where I studied in the seminary, darlum,
Barry, mashaAllah, I still remember it was the second floor
of that old residence building in the side passage, and from one of
the last rooms, Mawlana Tanvi is coming out, and he's coming down
the passage and and he said, what's the issue? So I said, You
know what your book, we're trying to publish it. And I.
Want to change the name of it. I mean, it's not his book, but it
reflects his teaching. It's his students book. He said, Yeah,
that's fine. It's not a problem. I said, Okay, Alhamdulillah. And
then when I woke up, I thought, last, we can do this now,
inshallah. So I felt comfortable in doing that. And then just last
year, we changed the name again to the essentials of Islamic
spirituality, right?
So just, just because the path to perfection doesn't really tell you
what it is, sounds a bit, you know, very
heavy, I think. So that's why we did that. So now he starts off
with a discussion. So we're going to read from this for a few, you
know, for a few sessions inshallah. So first, the first
chapter, he says, it's about, what is this? Sufism, the sow of
spirituality. What exactly is it? He says that the branch of the
Sharia as a whole that deals with internal acts or states of the
heart, Amal baltini
is called tasawwuf, so the outer Act and the branch of the Sharia
related to the external or physical acts. Amal vahiri is
called fiqh, fiqh and masal, Hanafi, Madhav, Shafi, all of that
is to do with the alter. End, how do I raise my hands in prayer? How
do I do my ruku? All of that this is more about. Okay. How do I get
rid of my hasad, jealousy, enmity, covetousness, greed and so on
that's related to. So otherwise, which subject is going to deal
with that? If it's not so is there another subject that deals with
that? You can call it other names, akhlaq, adab, spirituality,
purification. That's essentially what the soul is. A lot of people
have a problem with the name to solve sometime because it was just
criticized. Alhamdulillah, all of that is now stopping, and people
have realized now, so they just call it different otherwise, which
aspect of Sharia is going to deal with how our condition of the the
condition of our heart should be? So then he says
the subject matter dealt within TAS then is essentially
beautification of the character the havibul akhlaq, while its
motive is the attainment of divine pleasure, Ridwan, the method of
acquisition of this divine pleasure is total obedience to the
commands of the Sharia. You can't get divine Pleasure of Allah
without total obedience. He's very short to the point and really,
really hits the hits the nail on the head, as they say, in fact,
the saw is the spirit and rule and the state of perfection of the
religion, because without you can do anything outside. But if the
inside is the thought process is not pure and correct, then all of
the outside will have no sincerity, no iklas and no good
motive.
It's the role of the South is to rid man's heart of vile, unrefined
attributes such as lust, anger, malice, jealousy, love of the
world, love of fame, stinginess, greed, ostentation, vanity, deceit
and calamities of the tongue. Why do people say bad things where the
tongue is because the heart is messed up. The heart is pure, like
the the mouth would never speak a rude word unless, by mistake, it
would never insult somebody purposely. You'd never swear,
because the heart wouldn't allow it, right? So all of that is
saying, and then he says
and the like. At the same time, it also seeks to adorn the heart with
the lofty attributes of perseverance, strong SABR,
continuous grit to do more gratitude, shukr, fear of Allah,
hope, abstention from wrong acts and abstention from indulgence in
the world, for example, unity, trust, love, truthfulness, truth,
remorse, reflection, reckoning, contemplation and so on. That you
start contemplating Allah in this way, awareness of Allah, Most
High, is instilled in man. That's the purpose of it. This is the
true purpose of life and why we're in the world. The Sawa for
Tariqah, they also call it Tarika. Tarika just means the path,
because when you start focusing on this, you It's like you've gone on
the path of study of this. That's why they call it Tarika right.
Does not oppose religion in Sharia. On the contrary, it is
obligatory upon every Muslim to become a Sufi, meaning a good one,
not a messed up one. You do get messed up ones, just like you get
messed up
scholars in other fields, you get messed up Sufis
or one who follows the path of tasawwuf, for without the sauf, a
Muslim cannot truly be described as a perfect believer.
So the need for tasawwuf now that it is clear that the soaf is not
contrary to the religion because of the way he defined it, can
anybody say that's got any issue?
With
the religion the way it was defined, if that's the solve
that's pure. So then he's saying that it is, in fact, a branch of
the Sharia. The need of it becomes,
we need some TAS there. Definitely the need for it is wasting. He's
disturbing right now, if you had concern about others, you won't do
that in
one of the villages in India, small village, they just have one
main road down the down the middle, and all the houses on the
sides. So you know, one guy who went from England, and he took a
motorbike, took off the silencer, and about one o'clock at night, he
just drove through that place, and there is silent. There is no noise
down there, because the village, it just feels around. There's
absolute silence. And you go and go and do that, and that's not the
soul of
physics.
So
Hakim al Ummah may, may Allah have mercy on him. States in the
introduction of his book called hatika to Tariqah, which means the
reality of the path after rectification of beliefs and
external acts like you get your Salat proper outside, right?
It is compulsory followed upon every Muslim to rectify the inner
acts to make sure that the Salat is focused. Okay, I've got it
right now. I need to raise my hands like this. I need to place
my hands here. I need to do ruku like this. I need to read three
Subhanallah at least, you know, etcetera, etcetera. But what about
then the thought process in there to take you beyond just focusing
on all of that. To take you beyond focusing on a tick, tick box Hajj
to like a one that develops and connects with Allah, Subhanahu wa,
that internal aspect he's saying
it is numerous Quranic verses and untold number of Hadith explicitly
indicate the obligation of this. However, most people of
superficial understanding are heedless of it because of their
subservience to base desires. Who is not aware that the Quran and
Hadith are explicit regarding the significance of things like
abstinence, zuhan, contentment, Kana, modesty and tawadu,
sincerity, ikhlas, patience, SABR, gratitude, shukr, love of Allah.
That's all the SOF, all the these things are all essentially Sufism
and then submission and so on.
Contentment with the Divine Decree, trust, tawakkul,
submission, taslim and so on. While they emphasize the
attainment of these noble attributes. Who is not aware that
the Quran and Hadith condemn the opposites of these noble
qualities, like the love of the world, hubbu, dunya, hirs or
covetousness, arrogance, the kabur, Riya, or ostentation, Shah
and too much lust, radhab, anger, envy, hasad and so on, and warn
against them. Is there any doubt that the noble qualities have been
commanded
and the base traits? Is there any doubt that the noble qualities
have been commanded and the base traits have been forbidden? This
is the actual meaning of reforming the internal acts. This is the
primary purpose of the spiritual path, that is obligatory. And this
being obligatory is without doubt, an established fact. It's
obligatory that we get rid of hasad, we get rid of love of the
world, we get rid of enmity, we get rid of too much greed. That's
far. All of this thing as far then a collection of all of this is
what you call Sufism. And if anybody tells you Sufism is
anything beyond that, then that's wrong.
In another book of is called Tariq al kalandar, or Tariq a kalandar,
he says all the authentic principles of the sofa found in
the Quran and Hadith, the notion that the sofa is not in the Quran
is erroneous, wayward Sufis as well as superficial scholars
entertain this notion. Both groups have misunderstood the Quran
Hadith. The superficial scholars claim that the Soph is baseless,
since they believe that the Quran Hadith are devoid of it, while the
errant and extreme radi Sufis assert that the Quran Hadith
contain but external laws and only they know the internal laws
right. Only they can tell you what the internal laws are. The so if
they say is the knowledge of the internal and there is no need for
the Quran Hadith,
I've had people go to certain Sufis to learn, and they've
actually told them stop studying the deen
read this book or that book, or do this khidma Or that khidma, they
they've told them that because they want them to be narrow minded
in a particular so they can take benefit from them. These are some
degenerated people. It's not everybody is not like that, right?
In short, both groups, both extreme groups.
Consider the Quran Hadith to be devoid of the sawaf. Thus one
group has shunned the sawaf and the other group has shunned the
Quran Hadith altogether.
The sawaf and the Quran both external and internal. Acts and
duties are commanded in the Quran. Allah says in the Quran while
commanding prayer and zakat, establish the prayer and give
Zakat,
right? Abu Salat at zakat. Everybody agrees with that, that
it's an obligation. But he also says,
commands shukr.
He says, and be grateful Unto Allah,
Suratul, Baqarah, verse 172, in another verse, he says, fasting
has been decreed upon you. So we know that right. But then he also,
and then he says, upon mankind, where Allah, Nasi, hedjil, bait
upon mankind, is the pilgrimage of the house of Allah. In another
verse, he says, Allah loves them, meaning the believers, and they
love him. So Raba, where you going to get the love
from?
And those who have adopted belief are most ardent in their love for
Allah. Similarly, along with the verse, when they stand for prayer,
they stand half heartedly.
They're praying the prayer. They've got everything else,
right, but they're standing half half heartedly in a negligent way.
Allah protect us. This is our this is like our description. Then
another one is, they your own and NAS they show people. They do it
to show people meaning they pray. They perform prayer for
ostentation. The Quran just that it rep just as it reprimands and
condemns those who are heedless of prayer. In zakat also mentioned
the evil of arrogance and vanity and other such traits. The same
applies to the Hadith. Just as
detailed chapters on prayer, fasting, trade, commerce, marriage
and divorce are to be found in Hadith, so too are detailed
chapters on ostentation, arrogance and so on are found. No Muslim can
deny the fact that just as the external actions are divine
commands, so too are the internal actions. Establish the prayer and
give Zakat a positive commands from Allah. Just as adopt patience
and be grateful Unto Allah, they also commands from Allah. As the
verse, fasting has been described upon decreed upon you, establishes
the religious nature of fasting. The verse, those who have faith
are the most ardent in their love for Allah.
Establishes the religious nature of love for Allah. On closer
examination and reflection, one realizes that all the external
actions are designed for the reformation of the internal
actions, the purification of the heart and soul of man is the aim
and the basis of salvation, Najat in the Hereafter, while their
corruption is the course of destruction.
Allah, Most I declares, indeed, he who has purified the lower self
has triumphed,
and he who has corrupted it has lost. And he says, On the Day of
Judgment, neither wealth nor sons will benefit anyone save him who
comes to Allah with a reformed heart.
The first of these two verses asserts victory as being the
result of the purification of the heart and soul, while the second
verse denies the utility of wealth and sons in the absence of a
reformed heart. If you've got a reformed heart, your sons, meaning
your children and your money, is going to go much further.
You can do so much more with that
belief in the articles of faith, aka it on which hinges the
acceptance of all of our actions are conditions of the heart. Think
about it, believing when in one Allah, is that something you do
externally or internally,
like, if somebody has lost his faith, he's going to be in say,
might not want to show anybody, right? All of these things start
in the heart. I i believe in Allah. I don't have to say it with
the tongue. It's something I believe in. It has to come from
there. Otherwise, if I'm saying it
without it being in the heart, that's a lie, that's hypocrisy. I
have to believe in the heart. So he's saying that, how can you deny
the heart? How can you deny that the heart is everything,
essentially, your whole belief hinges on your heart. Then it's
expressed with your with with our tongue and limbs and action.
He says belief in the articles of faith, the akahid on which hinges
the acceptance of all of our actions are conditions of the
heart. It is clear that actions are designed for the perfection of
faith. It is therefore clear that the original purpose of our Sharia
is the Reformation and Islam of the heart, by virtue of which man
is then ushered into the Divine Court of acceptance and attains
the lofty spiritual ranks. This is precisely what the soul is
supposed to do and what the soul is
now, the next section is called statement of the Sufis. Now, this
is taking from the horse's mouth, as they say, what do they say is
the soul? Let's see if there's any.
Degenerate ideas in there, or what do they say? So we can understand
really what pure TAS is. In this regard, one of the most famous
Sufis called Bayazid al bistami,
may Allah have mercy on him. Said, do not be deceived if you see a
performer of supernatural feats flying through the air, somebody
who reckons he's a big Sufi and he's flying through the air, don't
become don't
don't get overwhelmed by that.
What you should check about whether he correct or not is not
the fact that he can fly through the air. Measure him by the
standard of the Sharia, how he adheres to the commands of the
Sharia,
if he's flying from here today and missing the Mars, and that's an
issue, right? Junaid Al Baghdadi, may Allah have mercy on him. Said,
all paths, besides the strict following of the messenger of
Allah, Allah, bless him, give him peace. Are close to mankind.
Mean, if you want to get to Allah, the only way is to strictly follow
Allah and His Messenger Salah. So otherwise, there are no other
paths.
Abu Hassan and Nuri may Allah have mercy on him. Said, Do not venture
near the one who lays claim to a condition that brings about
transgression of the limits of the Sharia. So if you see somebody who
claims something, does something and it's actually seems completely
opposite of the deen, then don't go even near this person, because
that person is a is a fake as a charlatan.
Khaja Nasiruddin, Chirag dihila, we may Allah mercy and said
obedience to the Messenger of Allah. Allah, bless him, give him
peace is imperative. Such obedience is essentially in Word,
action and intention, because love of Allah, Most High, is not
possible without obedience to the Messenger of Allah.
He denied the Messenger of Allah. You don't follow the Sunnah of the
rabbit salah. How are you going to get to Allah? He is our way to
Allah. SubhanaHu wa Inu Chishti, may Allah have mercy on him. Said,
He who adheres to the Sharia, obeys its commands and refrains
from transgression, progresses in spiritual rank and all progress
all all progress in this path depends upon adherence to the
Sharia.
If your Shaykh is telling you that do this dhikr
and not emphasizing namaz and prayer, and you're missing prayer
and you're doing lots of dhikr. Odd times of the day are even no
benefit
without because dhikr is nothing. The main dhikr is Salat. If we're
not doing the obligatory, then what's the point of everything
else?
Hakim himself says in taalimuddin, whoever acquires the wealth of
arrival, arrival here means whoever is able to get close to
Allah subhanho wa Taala and achieve that the attaining the
love of Allah has acquired it only by virtue of following the Sunnah.
We're following sunnah. There's no way you can get to Allah subhanho
wa taala,
Allah Sayyidina, Muhammad, So may Allah subhanho wa Taala give us
the Tawfiq to follow this path and to be on this path, these sessions
we have here, this is essentially what they are about. They are
trying to give us an understanding of Allah wa Ibn ATA. Allah does
mashallah is he gives us an understanding of how Allah wants
us to be with him. And he really opens up all of that for us. This
just gave us an understanding of the spirituality, of what exactly
it is, and may Allah, subhanho wa Taala allow us to be on this path
and benefit from this path. I mean, the point of a lecture is to
encourage people to act, to get further, an inspiration, an
encouragement, persuasion. The next step is to actually start
learning seriously, to read books, to take on a subject of Islam and
to understand all the subjects of Islam, at least at their basic
level, so that we can become more aware of what our deen wants from
us, and that's why we started reyan courses, so that you can
actually take organized lectures on demand whenever you have free
time, especially for example, the Islamic essentials course that we
have on there, the Islamic essential certificate, which you
take 20 short modules, and at the end of that, Inshallah, you will
have gotten the basics of most of the most important topics in
Islam, and you'll feel a lot more confident. You don't have to leave
lectures behind. You can continue to leave, you know, to listen to
lectures, but you need to have this more sustained study as well.
Jazak Allah, salaam, Warahmatullah, don't think that.