Abdur Rahman ibn Yusuf Mangera – Remembrance to Reflection [Hikam 261]
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AI: Transcript ©
hamdulillahi rabbil Alameen wa Salatu was Salam ALA. So using
more saline,
wider early, he was so happy with Arca Sedona to Sleeman kathira.
You know you're within about
the last time
the discussion moved from liquor to vicar.
And how Allah subhanahu wa taala his essence is not
Allah subhanaw taala its essence is not
the
the destination for our reflection, because he is to
beyond us. However, everything other than Allah subhanho wa Taala
is open to Abraham is open to lessons is open to reflection. And
that's essentially why he made the world and Allah subhanho wa Taala
constantly says in the Quran, for people to look for people to
observe, for people to reflect. And
if a person just does that, he'll be much closer to his fitrah will
be just more closer to what Allah subhanaw taala wants us to be. We
get so engaged in the artificial world that dominates us makes us
think in a particular way.
Makes about makes us think about certain things in a particular way
about things in particular in a particular way, which is conducive
to
materialism, which is conducive to just fulfilling all enough's as
opposed to understanding where we're going.
One way is to look, with a view to look at how things come and go in
this world and thus reflect on how we're also going to come and go.
And then the question that arises is that if everything is
perishing, and we've seen other human beings perish,
and our forefathers are not alive, they've also left, then we're also
going to perish. So once we've understood we perish, then the
next question that arises is, where do people go? If they go to
know where then why did they come into the world in the first place,
who set up the system in the first place?
So this kind of thought process, we've never had to think that way.
For those people who've been born, since they've never had to think
this way. You've been told what to believe. And then as we grew up,
as we matured, as we started thinking for ourselves,
we personalize that belief to a certain degree. But I don't think
that most people who are born Muslims get to really think about
it.
People who convert, they probably think about this much more,
because they've had to, they've had to make a massive paradigm
shift. So
they have probably thought more about this.
Whereas we've been told what to believe. So in that sense, we're
at an advantage in one sense, at least we got the basis.
Those who are not convert, but then the disadvantage is that we
don't really think and really understand it. So what the
previous one said was, meditation is the voyage of the heart in the
domains of alternatives, that if you want to reflect your
reflection should be on everything but Allah subhanaw taala
alternatives, anything that they are anything other than Allah
subhanaw taala.
And then in the next one, he say something very important, he says
unfixable to Siraj will.
Either the habit fella in particular,
that meditation is the lamp of the heart.
And meditation by meditation here at Flickr, it means to think
fucka, you forgive root of kill with your finger with your
imagination to think not in a fanciful way, but with what's
around you, and what's happened and trying to find correlation,
strength and purpose, not just correlation, that science, you
know, just to understand empiricism. That's just science.
But to find out why things occur, that's philosophizing.
Right? So in that sense, we have to infuse that with our belief in
Allah subhanaw taala. How does it all come together?
That is the way the heart will remain a lumen. So that's what he
says as meditation, which each image could be reflection
meditation, thinking deeply, is the lamp of the heart. When you
say meditation, meditation generally gives us this
understanding in the world of this monk who is sitting down and you
know, doing some kind of Morocco, you know that. But it's more than
that. We're only doing Morocco, by the way we do because we don't
have Ficker all the time. So we're forced to do it in a particular
way. So that that big that's a training for us to be thinking
like that all the time, because the whole point of woof Calbee
which is the fifth point is that
The objective is to have Calbee.
But because we're not in tune with Allah subhanho wa Taala most of
the time, which we should be,
we're having to do it sometimes.
Whereas really a believer should be constantly connected to Allah
subhanho wa taala. And the veil should only come down once in a
while when we do a sin.
Because you can only do a sin when you don't think of Allah subhanaw
taala watching when that consciousness is not strong
enough.
So if that constant, if that thought that consciousness is
strong enough, we will never commit a sin. So if we could be
thinking about Allah subhanaw taala all the time, then there's
no way you would, you know, it'd be very difficult to commit a sin,
then you'd have to really just phase out for a while. Right now,
it's the other way around, where most of the time we don't think of
Allah subhanaw taala we force ourselves to think about it. And
that is a challenge. The most difficult, I mean, you know, you
you get this, this is the problem that most Marines have, is that I
do everything else, it's just a maraca stuff in America is gonna
be tough, because it's a burden on the heart, it's a burden on the
knifes
with everything else, you can do it and you feel good about it, you
may have got reward for it, but you didn't really get closest with
it. Because we didn't concentrate the finger was not there.
The concentration wasn't there for maraca, you can't deceive
yourself. So you know, if you have to sit, you're gonna have to sit
properly. So then we leave it off, we leave it off, you lever up
everything else we'll just do because it's something we can do
while distracted, but you can't do more aka while distracted and
still feel like we were successful in our Morocco. So if we can
overcome that challenge in sha Allah, if we can overcome that
challenge of being able to think mostly about Allah subhanho wa
Taala than anything else, then I think that is the success story
here. So he says, meditation is the lamp of the heart. So when it
goes away, the heart has no illumination. And this is an
expert who is like, Okay, who are you to say that? Well, you know,
he's had the experience and he's speaking on behalf of many people,
and the experiences and that's what's accepted. This aphorism
means that bereft of meditation, the heart resembles a dark room in
which there's no light giving lamp, one does not know what lurks
in that dark room as nothing is visible. Similarly, without
meditation, the reality and true nature of an object will not be
threatened.
So then we'll just see the what others want to make us see will
only see what shaytaan wants us to see of an outside objects, and in
fact, will only see those objects.
When man meditates the inner nature and Reality of Things will
be revealed to him he will see with open eyes meaning his
spiritual eyes the realities of truth, falsehood, the perishable
nature of this world and the everlasting nature of the
hereafter. The glory, splendor, power and Wrath of Allah as well
as his being the true benefactor will become vivid realities. Man
will also become aware of his own hidden defects, the scheme and
deception of his ego and
the world
being the abode of futility and deception.
If the seven refrains from meditation, his heart will become
like a dark room, he will then be unable to differentiate
the various things that are outlined above. Then he moves on,
and he talks about different types of Flickr.
He says that Flickr to Flickr attorney fee Karatu does the thing
with iman or Flickr to show who didn't wear iron and ovarian, for
hula, or bourbon at bar with near the r bar, be sure who the will is
the bizarre
meditation is of two kinds, two kinds of meditation, the
meditation of belief and faith and the meditation of contemplation
and vision. The first is for the depths of reflective thought.
Those people who know how to think who have advanced in this regard
and the second is for the depths of contemplation and intellectual
vision.
We need some commentary here.
So he says the Select servants of Allah are of two kinds.
Now, this will have to be listened to carefully because this is of
the more advanced level of
this discussion. The Select servants of Allah are of two
kinds, the travelers to Allah, who is the Salic siliceous, Luke who
means to take on a path Muslim, Muslim is a path.
And they also use it in an abstract sense must look as a way
of thinking, a school of thought, a perspective, an ideology.
So that's a Muslim, and siliq means to take the path and Salic
means the one who takes the path, the traveler.
So, what is the selection the Select servants of Allah are of
two kinds of traveler to Allah. And number two, that is
static, who is the mage Dube? Now
my job is he'll explain what that means but many of you have heard
of him exurbs. MITSUBA is somebody who is
who is in the state of vision more than he is in this worlds
and sometimes they do strange things.
But
I let the book explain stuff.
You've heard the word myth often, right? That's never been defined
generally it's just he's a mature but he was a Mizzou, for example,
right now in ribu, which is
this amazing small place in the up in India. I've actually visited a
place and you won't feel that kind of calmness anyway, because for
about 40 to 50 years, it's constantly had liquor,
and probably nothing much more than that going on there. It's
like just the hunt.
It's just a retreat. It's been since Mala Mala abdur-rahim
rivalry and then mana Abdulkadir rivalry. And then after that,
there's right now there's moved to America, young mufti, Abdullah
Yun, was in Sahara and poor, initially as one of the
high level teachers of logic and philosophy and things like that.
And then he moved out and went to this handgun became the main shake
of the Hong Kong. And I met him at that time when he was okay. But
now they say that he is just constantly in thicker, like he
doesn't know what's going on anywhere else. So when is somebody
who's in decline? And who still, you know, he's, it takes time it
does they could they have liquor, Majelis, etc. But he is constantly
in Allah. That's all he's doing.
And he's just not aware of what's going on around him. Apparently,
we know when we don't know what's going on in their mind. But this
section will actually give us some understanding of what's going on
here. Right? So you have people like that some of these people
will just wander the streets, they'll just be totally, you know,
and there are certain things about them. The one who a lot. It's not
a state that you want to aspire to, by the way, it's not a state
you want to aspire to. It's a state that's placed on you. It's
not one you want to try to get into. It's not one of those
objectives. That's what you have to remember, is just that if it
happens, then this is just telling us what's going on. Do you
understand?
The one who logically deduces the cause from the effect is a
traveler.
He's looking at the apparent
correlations between things causations, apparent causation or
real causation. He meditates on the effects and arrives at the
knowledge of the cause. That's what we generally do. That's what
we're trying to do, looking around us and trying to get back to Allah
subhanaw taala with everything, his heart initially wanders in the
objects of Creation, everything around you from the car, the tree
to the mountains. From these meditations, he reaches the way to
the divine attributes. So you see the divine attributes in action,
whenever you see any of these things.
And then what happens, for example, he sees people
transgressing without Allah Most a punishing them. And from this, the
traveler appreciates Allah's attribute of patience, that is
supposed to remind us of Allah's patience, his health, his
forbearance, his clemency, where he refrains from punishing despite
having the power
that's supposed to calm us down as well, and not make us of those who
are constantly aggressively trying to avenge people.
And then, moreover, from the beauty excellence and perfection
of objects, he infers that Allah is all wise.
By means of prolonged meditation on the names and attributes of
Allah, the heart finally discovers the way leading to Allah Himself.
So right now the meditation that we're doing is on the name of
Allah itself, just so that our heart becomes accustomed to the
name of Allah. We're not yet meditating on Allah Himself. This
difference, we're just meditating on the east Mala, which is a means
to Allah going from the name to the named, right. But here he's
talking about also doing thicker around us. And the higher levels
of the high levels of deduction on the path the lessons, they also
that's what we'll get to we'll do Ficker on different things that
we'll be telling you to do figuring different things. But
first, you have to get the heart accustomed to Allah himself first,
before you can start doing Ficker. So you can't jump into vicar it's
going to be very difficult to think like that because we won't
see behind. You can keep trying.
By means of prolonged meditation, the names and attributes of Allah
the heart finally discovers the way leading to
Allah Himself. Thus by meditating on the effects he ultimately
reaches the cause Allah Most High.
On the other hand, the one who acknowledges effects after
meditation meditating on the cause, the Mizzou does it
opposite. The Masood thinks in the opposite way. The one who
acknowledges effects after meditating on the cause, not cause
to effect. But sorry, yeah, he goes from cause to effect. Yeah,
after meditating on the cause, they go to Effect, we go from the
effects to the cause. But he goes from the effect to the cause, and
I do some liquor, that's what you, you just become totally drowned in
the cause. And then from that, you go to the effect, initially, his
heart becomes imbued with the spiritual purpose, perception.
Figuratively speaking of the being, he becomes meaning of Allah
subhanaw taala of the that of Allah, he becomes, he starts to
perceive the death of Allah subhanaw taala
will only understand this, theoretically, it's not something
you experience, so it's going to be difficult to understand it
on a very realistic sense, only as much as the theory will allow us.
He then dwells in the names and attributes of Allah. So he gets to
the that of Allah first because of the immense amount of liquor that
they're doing generally. And then he starts to think of the names of
Allah subhanho wa taala. Finally, he enters into meditating on
creation. So it's the other way around. Right? Thus, the traveler,
when the Salic is taken from the bottom to the top, so as to speak
from the effects to the cause.
And the ecstatic, the Matobo is brought down from the top to the
bottom.
However, this is the state of those whose perfection Allah Most
High desires.
Allah gives that to just certain individual who feels it but it's
very seldom it, there are very few people like that.
However, this is a since some of these attracted ones remain in the
state of Java attraction.
Because Java means to be pulled Java by means to pull. So it's a
state of attraction. It's like a spontaneous, involuntary pull
towards something that's what Jared means a magnet is does job
right. So it soaks up it pulls towards you. So that's, that's
where mage Madhu comes from the ecstatic who's been pulled to
Allah subhanaw taala. So this is the state of those whose
perfection Allah Most High desires in some of these attracted ones
remain in the state of attraction, while some travelers remain
suspended without attaining accomplishment. So what you could
have is you could have some people who will not go from that state of
Georgia and come out of it, they'll stay there, they won't
come out of it, they won't come to the other level, they just stay
within that realm. Whereas you've got many Silex who's who like us,
we'll go from this way that we will never get to the top. We'll
just stay here for some reason. We'll just stay, never get to
that. But just stay on the Siefert. The shape, Rahim Allah
then says that there are two kinds of meditation. The first form is
known as belief and faith, while the second is contemplation and
vision. Now, that doesn't really explain much. But let's let's
carry on in the first kind of meditation, the traveler, the
travelers,
reach the knowledge of Allah by their meditative study of his
creative objects. Right, which we explain you get to Allah by
thinking about the objects around you. They utilize their physical
senses, eyes, etc, in the observation of creatures to
conclude the greatness of the Creator.
The aim of this meditation is the spiritual perception, most shahada
of the pure Being of Allah most time.
That is what we want, at the end of it to have my Shahada of Allah
subhanaw taala. That doesn't mean a physical wish vision, it means a
spiritual vision of Allah subhanaw taala. It's motivating forces is
only the belief because progression is not in this sense,
essentially, from the Creator to the creation. So if I'm to
understand this, this means that it's only the belief that this can
happen, or that this exists, that we go that way, because otherwise
we're going to a higher realm, it's very difficult.
But in this case, the progression as to speak is from the creation
to the Creator. Thus, the gaze of the travelers heart in this state
is more focused, concentrated on creation than ultimately on the
Creator.
On the other hand, will probably understand it better when you hear
the opposing situation. On the other hand, the knowledge
possessed by the aesthetic dictates to him the reality of the
existence of creation on account
of the existence of the Creator.
Because there's a creator and he's understood the Creator, He will
understood not he'll understand now that there has to be creation.
So he goes the other way, the focus of his heart is initially on
the Creator, later reaching creation. For this reason the
traveler is one, the trouble of the Salic is the one who sends an
intellect are intact, because he's constantly thinking, He's not
drowned in that vision. Whereas the aesthetic acts generally in
conflict with customer intelligence, you'll see the
medulla acting strange. He won't be acting in perceptible ways in
normal ways that you're used to, he'd be doing strange thing
because his senses are not his senses they've been overcome by
his is still rock in Allah subhana wa Tada.
One day, when in my first Hajj, I was with a Singaporean brother.
And he understands that area quite well. And we still, you know,
there's a number of Indonesian Malaysian people that you walk
through. So he, you know, he has some affinity to them. And then
he's telling me, he says, you know, he brought this up, he says
that you've got some of these strange people write, they look
very strange. And they like to kind of out of the ordinary if you
try to go and bothering and some people might have a bit of
mischief, and they go and start to bother them. And
if they make dua for you, that you've had it. So don't bother
people like that. People who act a bit strange sometimes don't bother
people like that you don't know what their state is, unless the
person is absolutely, totally crazy. And you know that he's got
no Dean whatsoever, but somebody who's had the dean, and then he
becomes a bit, you can say, just inward looking, as opposed to it
doesn't do things in a rational way. Start saying few things. And
be careful. You don't want to bother these people as well. Why
should you bother anybody? Anyway? Unfortunately, Now YouTube is all
taken up by doing pranks. That's what gives you the that's what
gives you hits nowadays. That's what makes you celebrities to go
and do a few pranks bother. People just do crazy things in different
places. And that's what gets you so you touch one of these people
and you see what happened. You know, that's why the hadith of
Muslim now comes into perspective. Where the Prophet sallallahu
sallam said that Rupa Bara not through the middle Abu Dhabi,
Oksana Allah Allah he'll Oboro which means that there are a
number of
individuals that are totally disheveled in their appearance,
they their hair is all over the place, they close, a soiled, and
they look like nothing
about from the bar, but they're so close to Allah because I'm
assuming they're in this state.
If they swore an oath by Allah subhanaw taala, that something
will happen, it will definitely happen Allah will fulfill that
oath for them. So Allah, He is going to rain tonight.
Allah He you're gonna, you know, you will see what happens. And
that's it. Right? So one has to be very, very careful with this kind
of thing is a good job. We don't see many of these people around,
you know, because it's not it's a state that Allah places some
people in, of course, this world, they will be treated as strange,
weird, whatever, doesn't want to use our chef, his father became
like this for years, years, years years, he would he was just there
doing thicker in his house.
And I mean, he'd call a speak to us once in a while or something is
totally like that, to such a degree that the the people of the
village they forced him to divorce his wife
because he was just somewhere else. So then she made use of subs
mother was divorced. And then you know, she went to South Africa,
married again, and had a number of children there. And from this, the
first part of the Father, Malaysians Amala dreams or two.
And they their life was quite interesting as well in the sense
that they couldn't have children. First, the parents could not have
children, some pious gay, pious person came along. And
when they discussed with him that this is our state, he gave them a
rink. And that's it. He gave them a ring and then after that, the
older brother on the Rahim rocky no lives passed away now he was
born. So kind of very interesting. And
I was a manga user is actually very introverted as well. He
probably has more of an effective is farther on there. He is not a
dupe for sure. He is not but he's definitely very introverted. He's
not into public discourse and you know, sitting around meeting too
many people and that's, that's, that's his state.
It's a It's just I mean, this just helps us to understand when we
when you hear the stories of the pious you'll hear about
individuals like this, the number the number of them so there's a
doctor there's a doctor from Indian doctor from Dubai or
something like that. He went to visit this move the other day
young, a few weeks
ago. And he said that he was given access to him as a doctor. So he
was very lucky, you know, to do certain checkups or whatever,
medically, you know. Otherwise, it's very difficult to.
I think what he said is that,
and what's what's very interesting is that when certain individuals
come, they come out of it. So what he said was that I forget the name
of the other pious person who came to visit him. And when he came to
visit him, he actually spoke to him to a certain degree. But other
than that, that's it. He's just in his world and after that.
So again, it's not something to hope for. But if Allah puts you in
a different story, it's not something that you're hopeful
it should be understood. He finally says that the knowledge
derived from both these types of meditation is inspired. It is the
best hour from Allah Most High at the end of the day, everything
comes from Allah, whichever way a person is coming.
Now, the other thing that you have to remember here is that how do
you know what to do in these situations?
So whether you're in a state of job, or whether you're in a state
of saloon, how do you know what to do? What's next?
What do you think the answer to that is?
Well, you need to shave that. That's, that's why you need to
shake in this path, because the path is something unknown to us.
And if you start tracking yourself,
you know that the higher levels of this path and you start seeing the
experiences
this is where you could get misguided if you don't have a
shake, or if you don't have
a would you call it you could give him you know, it's not necessary,
but it could be because there's so many other mitigating factors or
influential factors. There are many people who've never probably
never had a sheep, but they're so close to the Quran, or whatever.
And they've just kept it very straight, but they've never had
that fitna around them.
And likewise, the mud loop.
She has to deal with the movie in a particular way.
Okay, let's just quickly do one one more here, because that wasn't
a very high level. But did the most did you want Did you
understand the two types of people here? And before they said before
I'd read this when I was a long time ago, I'd never bother looking
at it just had McDormand Zoo. And now
after, you know, after I read this, that's when I got an
understanding that it's somebody who's on the path the other way
around. It's coming top down, and we're trying to go bottom up. He
says, this is on abstinence. Now he says Mark, Paula, I'm alone,
Boris. I mean, Corbin Zahedan, wala Keturah Milan Barraza mean
Calvin Robin.
No deed arising from a renouncing Hardy small.
No deed arising from an acetic heart or renouncing heart or
renouncing of the World Heart is small, and no deed arising from an
avaricious heart is fruitful.
Just thinking over that just tells us our states and the difference
in the Sahaba when the dunya is not in your heart, than any deed
you do is going to be just so much wholesome, more wholesome and
rich.
And if it's a greedy heart, then that greed of the heart will
adulterate that deed. So even though it seems like we're doing
it for Allah, but we'll have too many other motives.
You know, like a good businessman, person who sees opportunities who
can make money at every, his base is constantly under thought.
A friend of mine, one of my classmates, actually, he's been on
my case for a few weeks.
Because he wants me to join the a MC, is it AMC, AMC, what's it
called? Oh, ACM. That ACM, right. I've been hearing about for over a
year. I've heard lots of people have made money. But I've just had
some bad experiences with shares and stuff like that. So I've just
decided I don't have the time for this. Now, he's one who takes
opportunities. He's seen people make money. So he's getting into
it a bit, a bit late, but he's getting into it. Now. He's on my
case.
And I'm thinking I don't have time to speak to you and I don't have
time to speak to you now. Right? I, I'll send you somebody, I'll
send you
somebody who can give you a demonstration and everything like
that, because there's a whole scheme that the way it works.
Finally, I said, Look, I've just given up a number of things. I've
just given up Cambridge, I've given up my email, but I've given
up a number of things because I felt that they were distracting me
in what I want to do in life, which is I want to be writing and
teaching. And now I know that this thing if you want to make
money through this thing, you have to put effort in it, you have to
contact people. What another person told me is that who's
interleaved Jamaats? He says that I've seen some of the blinky
brothers who have gotten into this. And
the problem is that every time you sit down, you know, intimately
it's a social kind of, you know, movement, isn't it? So, that's a
big potential, because you can recruit people through through
that, you know, Can you can you get into it? Can you pay this much
can you get your electricity change to this company, and so on
and so forth. Because they just become consumed by that fact.
Because when you're doing that, the problem with AMC, or whatever
it's called, is that it's very difficult then for you to
differentiate between business and normal life. Because you'll be
visiting friends social visit, and you'll start talking about it.
Nothing wrong with it, really. But if that's constantly on your mind,
I think it's very detrimental for the path. Yes, if you've got no
money, and that's a way to make money for you, and you can manage
your time, then that's fine. Alhamdulillah. But if you're
already doing many things, and that's gonna take up your extra
time, because he actually requires you calling people and speaking to
him. That's the way you're gonna make customers. It's not gonna
happen just like that. You put your money and you're not going to
get anything out of it unless you start recruiting people. So I
explained to her, I said, Look, I've just given up everything. And
I know if I get into this, I'd have to do it properly, because I
like to do things properly if I get into them, and then it will
waste a lot of my time that I've just tried to free up. So then he
says, okay, okay, fine, you know, I'm glad I had that discussion
with him. Otherwise, it was very awkward that every time he called
me, I try to avoid what he's saying. Because I don't want to
get into it. But I think I finally did my istikhara in a sense, you
know, Allah markedly altered and said, Look, I don't want to get
into this. Allah gives you a low and provide money from other
muses, no need to do this. But that's what business, a certain
business sense dusty, especially if you're very good businessman,
that's all you'll be thinking about. Is very difficult not to
think about it, because you see opportunities everywhere.
I went with a brother, one brother who's into properties. And as
we're driving, that's all he seen this property, or that property is
gone. Now. This one and this one, it's been developed by Sony, he's
made six apartments in them, this is how much he's going to make. He
can give you an assessment of every property that you pass,
because that's what they're into.
So if you seek ALLAH subhanaw taala he becomes your main
business, then that's what you will be seeing around you.
But that doesn't mean you can't do anything else. It means that you
know, obviously, that is the main purpose in your life. That's what
you've seen, but then you know you are taking right now something
else is the main purpose of our life, we have to take time out for
Allah.
So then he says, As long as love for the world and love for fame
dominates sincerity, inaction will not develop simple as that.
Worldly motives and lustful desires will appear in every place
and in every deed of such a person.
You will start seeing money everywhere. You'll start seeing
fame everywhere you start seeing making a name for yourself
everywhere. That's what it is. That's the problem with this.
Acceptance of deeds in the divine code occurs only when those deeds
are devoid of such calamities.
Yeah, Allah. On the contrary, the servants, servants upon whom
Allah's Grace settles, and whose egos are purified from love of the
world, all the actions whether pertaining to the religion or the
world, are then based on sincerity. So it's not to say that
the person will become zero in the world No, the person could be
wealthy in this world as well, but their heart is still with Allah
subhanaw taala. The aim of such a person is solely Allah because the
word has been expelled from his heart. Hence, a deed rendered by
an abstinent one is not insignificant, even if in
quantity, it appears slight.
Although although his deed may be constitutively literal, it is
imbued with a true spirit and is accepted by Allah Most High.
Consequently, it is very significant. On the other hand,
the actions of a man whose heart is greedily set on the world, and
who is forgetful of Allah Most High are insignificant, even if in
appearance, they are considered considerable and great. This is
because the aim of these deeds is not proper. Such a heart is
contaminated with falsehood. Therefore, his deeds are not free
of the calamities of show and base motives of ego and the devil, even
if he considers himself to be free of such ailments. Considering
ourselves to be free of it is not good enough.
It's actually to be free of it. And this is what they say is
generally going to have what you can learn from a shake.
Because you allow yourself to be criticized, you've allowed
yourself we've allowed ourselves to say, you tell us what to do.
But the sheiks only gonna be able to say if you talk to him and tell
him to communicate with him.
It is of utmost importance to clean cleanser hearts of all
things besides Allah Most High the heart should be purified and
adorned with lofty attributes, so that the righteous deeds rendered
are full of life and soul. Then even if the
deed is ostensibly small in reality will be great, it is
essential to understand the righteous deed should not be
abandoned. So this doesn't mean you abandon your righteous deeds
we don't think you have a class right on account of the existence
of these spiritual calamities in one after all, rendering the deeds
is better than abandoning them. Moreover, righteous deeds if
practice constantly will ultimately produce sincerity,
because you eventually start thinking it's not worth it. You
feel the pride you know, you feel the pain you've heard, you know,
you've seen everything or you haven't seen anything forget that.
That's just focused on the on the deed itself, so it has to be
learned. But this what this underscores for us is that
sincerity is so important is actually more important in a sense
than just doing lots of deeds. But then you can't generally get to
sincerity without doing a lot of deeds so
it's the perspective that has to be corrected Allah home and the
saloon cars around the world together and generally when you
come along me or
love me or nanny I'm and then I learned this
I mean, there's a lot more now remember the Mahua lungs and he
was in the water so you know Mohammed or Burdick are sending
hamdulillah Hillary in our little hub among me
Oh ALLAH excepto Darius or likes at our gathering? Oh Allah. Oh
Allah
Oh you make we try to make this a gathering of the how Allah make a
truly so in your site. Oh Allah make it truly so in your site. Oh
Allah accepted. Oh Allah accepted. Oh Allah accept a small meager
amount of remembrance and the discussion that we have about you.
Oh Allah. Oh Allah grant us all sincerity in our hearts constant
all sincerity in our hearts. Remove the attraction of the dunya
from our hearts. Oh Allah remove the attraction of the world and
the dunya from our hearts. Oh Allah, Allah, we ask that you
purify our hearts, you make them how you want them to be. Oh Allah,
we ask that you turn our hearts the way you want them to be. Oh
Allah, you remove all of the diseases that we have, Oh Allah,
all the bad habits that we have. Oh Allah, everything that we have
a desire for that is contrary to your desire, Oh Allah, we ask that
you remove it from us, that you make it hated now heart you make
it despicable in our heart, and you allow us to stay away from it
to Allah make it easy for us to stay away from these things, our
love, facilitate our love facilitate our aversion of these
things of Allah Oh Allah this is the struggle that we have. We're
constantly looking at other than you we're constantly engrossed in
the world of alternative so Allah Allah Allah we ask that You grant
us just focus on you. And period we all have a challenge we all
have a different challenge whatever that may be. Oh Allah we
ask that you allow us to overcome our challenges overcome our
challenges Allah Allah grab us by the for like an interesting two
gentlemen. Put us onto the right path for us into the path of
Ficker and contemplation. Meditation, remembrance Oh Allah,
Oh Allah we ask that you make us of those who constantly and
frequently remember you have Allah and who's who's dominant status of
remembrance to you Oh ALLAH right now we have to struggle to
remember you. We find it difficult to do and sit down for our Morocco
but time becomes so long and we feel that it takes so long. Oh
Allah and when we're doing useless activities, we can spend hours
doing them and it seems so easy. Oh Allah, Allah, Allah, Oh Allah,
this is the struggle of this world. This is what you're going
to
test us for. This is how you're testing us and this is what you're
going to judge us by our Allah, we ask that you
deal with us with Your mercy as your mercy has dominated your
anger. Oh Allah, we ask that you deal with us with Your mercy.
Allah that you're merciful to us, you're compassionate to us. Oh
Allah remove
both our physical ailments and our spiritual ailments and those who
are who have requested us to make those who have hopes in us to make
dua to Allah grant them, grant them their permissible desires and
needs and make that easy for them. Oh Allah, Oh Allah, grant us ease
in this dunya and success in this world and the hereafter grant us
genetic fifth dose, make the Prophet sallallahu alayhi wa
sallam happy and happy with us in the hereafter and allow us to
drink from his hands. Allow us to drink from his hand. So Allah this
is the month of robiola will many people will be speaking about the
Prophet sallallahu alayhi wa sallam, give us the Tofik to
really imbibe his character and become closer to Him with all of
these discussions and beyond and lectures that will take place. Our
loving this a yearly progression for us. And every month of the
year, we're constantly thinking of our messenger sallallahu alayhi wa
salam, O Allah grant us his company in the hereafter and make
the best days of our existence.
is the day that we stand in front of you so hi and I'll be
corroborated at the Ohio seafood masala and whatnot and mostly you
know we'll handle reliable