Abdur Rahman ibn Yusuf Mangera – The True Seeker
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AI: Transcript ©
Hope
goes hand in hand with deeds.
Otherwise,
it is just a wish.
Hope goes hand in hand with deeds.
Otherwise,
it is a wish.
Our life,
as every manual will tell you,
whether
it's you've just entered university or school, you'll
be told by the teachers
that you have to work hard to get
somewhere. This is generally
the pep talk that's given
in these
situations.
Companies will speak to their employers about hard
work,
vision,
trying to
direct oneself to a goal, achieving those goals
and objectives objectives of the company, they'll make
those very, very clear. Any employee that's not
fulfilling that objective, that's not fulfilling the hard
work, not full not in the right
direction,
not fulfilling the hard work, not
in the right direction,
then generally, those kind of employees will be
dismissed.
Somebody that is fulfilling the hard work,
the mission of the company,
the objective, they're working hard towards it. You
can see that they've got that direction in
mind clearly.
And likewise, some student at university or school
or college,
they're working towards that direction, then they'll get
something out of it. This is the same
thing in in this world. You can be
sitting around this I I've personally seen this
with experience. You wanna buy a
car
and you just
have the wish in your mind that this
is the particular type of car that I
want.
And you can sit back and just wish
and keep seeing them,
but you don't go out to look.
You're not gonna get something
Unless it's a miracle that something's gonna plop
right in front of you and say that
here, there's a car for you which is
exactly according to how you want. This is
how much is it. And, you know, you
buy it. That does happen sometimes,
but generally it doesn't. You have to put
the hard work in. Go to the websites,
Autotrader, Gumtree, wherever else, you know, people look.
Go around and then go and check a
few out that look good. They may not
be what you want. You may waste your
time, you think. But it's all part of
the learning process. It's all part of gaining
the ultimate goal. It's all part of the
labor that needs to be put in.
So with all of these things in the
world, the lay the the the whole duniya
and the akhira is all based on labour.
Yes. You do gain certain things without putting
too much laboring. It's a matter of tawfiq
sometimes.
But
the majority
overwhelming majority of situations, you have to put
the hard work in. Whether it's duniya or
otherwise.
That means if you have a hope for
something,
hope is a bit stronger than wish.
Wish, just the word itself,
seems to be
a term that
refers to this kind of
idea
and desire in the back of your mind
which you hope to fulfill one day if
it comes about. But you just the word
itself, it's something I wish for.
I mean, just when you say that, it's
something I wish for,
indicates itself that
it's something you don't expect to get very
soon.
Or you're not putting your effort behind it.
Somebody says, I wish I had a house
in
Knightsbridge,
Kensington, wherever, you know.
Makkah Mukarama, Madinah Munawara. I wish I had.
Just the way I'm saying it, you can
tell that it's not something I'm working towards.
It's just a nice idea, it's a hope.
It's just a nice idea.
But if I
say, I've got all hope. I'm gonna get
a, I'm I'm gonna be
getting a house in Makkamukaraba.
Or Madina Munawar, I'm gonna be moving there.
I'm I'm hoping to do that. Now how
does that sound compared to I wish I
could be there? You can tell straight away
just the word that I'm using,
there's something here that I hope to get
there which means that I'm trying something. I've
got it in mind. It's an objective, a
real objective, not just a desire, not just
a wish.
There's a big difference between the 2.
Now
I wish I could get a good degree.
Well, you know, I'm I'm hoping to get
a good degree.
There's a difference in in what you say.
Because with the hope,
when somebody when I just said that, you're
expecting that I'm working towards it. I'm putting
some labor behind it. It's not just the
desire that I think I'm just gonna get
there. Somebody is gonna give me an honorary
degree. They do give honorary PhDs sometimes, don't
they? Right? For somebody who has accomplished something.
But that's even come from action unless you
paid them. Or, you know,
some of these wealthy,
wealthy princes get honorary degrees because, you know,
they're able to spend their money. That's a
different issue.
With Allah Subhanahu Wa Ta'ala, you have to
please Him.
So now when we've discovered the difference between
just mere wish
and serious hope,
then we have to understand
where the deen falls into
this. Is the deen something that we should
just wish for? Is jannahul firdos just something
we should wish for?
Or Or is it something we must put
our entire hopes in
that is
adjoined by labor, intense
work, action,
deeds.
The prophet was guaranteed.
But still last 10 days of Ramadan he
would try even more to get the higher
status.
So that's who we're learning from. When it
comes to our deen,
things appear to be a wish.
You ask any Muslim, do you wanna go
to Jannatul Firdaus? Of course.
It's a wish. Is there at that status,
it's there.
But is it a serious hope?
That's what is in Arabic it's called raja.
Raja is the opposite of fear.
Raja is when you have a hope for
something.
And just like you just compare it to
fear in the opposing way.
What does fear mean? Fear doesn't mean
fear means there's something. You fear something.
Now on the positive sense of it, you
hope something.
Fear is not just the opposite of wish.
Wish is too too light for that. Fear
is serious.
You fear something. So likewise, you hope for
something as much as you fear something.
Just compose,
just contradict the 2 in that sense and
you'll see just compare the 2 in that
sense and you'll see.
So that's why he says,
That Raja
proper hope goes hand in hand with deeds.
So it has to be joined with the
labor and the hard work.
Otherwise, it is just a wish.
It's just a wish.
That's why I've explained before as well that
our situation when it comes to Jannah Tulkirdos,
Jannah in general, is just like that person
who's in another country who just wishes to
come to England
or to America, wherever they wanna go to.
I just wanna get to England. That's it.
They're not thinking about where in England
because
the big hurdle is just I wanna get
to England.
But the successful one will be the one
who knows, who's done his research, and who's
working towards making sure when he gets here,
he gets to a particular place
that he wants.
So we have to be more discriminating and
you have to put the hard work based
on that.
The way that ulama have some ulama have
described
this concept of raja,
which means hope, is
the heart becoming associated with an objective
that could be acquired in the future. So
it's an acquirable objective. It's something that can
be acquired. Can't be just something that cannot
be acquired. Right? That's purely a wish that
but this is
for the heart to become connected,
associated,
right,
with
an objective
that is possible to acquire in the past,
in the future,
while at the same time working towards it.
So that second
condition is extremely important
while working towards it, while putting the labor
behind it.
So it's a desire
that is
that has action with it
so that a person can gain what he
desires. It's as simple as that. That that's
what is required. Whereas on the other hand,
the wish, the umniya,
in Arabic, umniya,
is just a desire.
Just a wish, a desire
that
you'll get a palace,
you'll get a, you know, a big building,
you'll get,
the hoor of jannah. You know, all of
these ideas, when you hear about them, I'll
I wish I'll get that as well.
And you've got a thread of connection only.
The thread of connection is you hear the
hadith, whoever says la ilaha illallah will enter
paradise.
So that's
your only thread that you've got connecting it.
SubhanAllah.
The only thread that's connecting it is I
know that I'm saying La Illahi Illallah, so
I'm gonna get to Jannah one day.
Now we don't wanna see the hurdles in
the path. We're not even focused on the
hurdles in the past. We know we're gonna
get jannah one day. That's it. So now
what's the point of that? Because if if
all our connection with Jannah is with a
thread,
then that thread could easily be broken.
Because there are so many perils on the
way.
So many perils on the way, so many
dangers on the way.
Because
if that's all we're connected with, that means
there must be sins in our life.
Not much worship in our life,
not even a focus.
So then we expect that we could even
lose that threat, Nawdubillah.
And then having to go through
all of the punishment in the hellfire,
then that's another difficulty.
So one has to get serious with this.
Anybody who wants those palaces in Jannah,
the hoor in Jannah, the bounties of Jannah,
the great things in paradise and the closest
to Allah
is going to have to roll their sleeves
up. They're going to have to work hard.
That's why
Ibn al Ujjaim, in one of the beginning
of his book, Qalal Ash Baha'u'll Nada'i, he
has this statement which I really love a
lot. He says,
This knowledge
is not gonna come
just by tamanni and taraji, just by hoping
and desiring and wishing.
You sit back, I'm gonna know this. I'm
gonna become an usuri scholar.
Person who understand
legal theory.
All of these are words in Arabic for
wish and desire. Tamani, tarajji,
later, la'allah,
lay lateani, fa'altudalik.
You know, la'allah, you know, la'allah is another
one. All of this just about hope.
But anybody who seriously wants this is gonna
have to roll up his sleeves and put
the elbow grease in. That's what he says.
Ma'ruf al Karkhi. He has a beautiful statement.
I really love this statement. Ma'ruf al Karkhi
was one of those great individuals of the
past from the early period. Ma'ruf al Karkhi,
Ibrahim 'Imna Adham, Junaid Al Baghdadi. These are
those accepted early,
ascetics,
Sufi scholars of the early period,
they've just gone down. You'll find them in
every Sufi book, in every Sufi discourse and
literature because they were, you can say,
the people who really put an effort behind
this.
So Ma'ruf Al Karhi radiAllahu anhu says that
is a sin from among the sins.
It's a violation. It's a sin. I mean
what kind of vain hopes do you have?
This is another one.
And to
hope for the intercession of Rasulullah salallahu alaihi
wa sallam
without having any
cause for it,
without gaining some kind of excuse for it,
like following the sunnah or something, salawatulna Prophet
sallallahu alayhi wa sallam on Fridays or whatever
it is that we're using to gain that
intercession
without that kind of sabab, then that is
which
means it is
a source of deception.
It's a source of deception because a person
is deceived, they think they're going to gain
intercession.
They pray for it in their duas but
they don't do anything for it.
And he says, and then to hope and
desire
for the mercy of the one who you
are not obeying.
To hope for mercy to come from the
one you're not obeying
is pure ignorance and stupidity.
Like how can you expect Allah to give
you something when you don't obey Him? Give
Him an excuse to give your rahman mercy.
And Allah is there open to give mercy.
Anybody who thinks
that
hope is valid
while
being
persistent on a sin or a bad deed,
and they still have hope,
then he should also have
full yaqeen and conviction
that he will make a big profit while
having no capital in the beginning.
The person who thinks they can gain
a profit
without having the seed capital to start with,
I'm gonna make a profit and you got
nothing to start with.
Right?
If that's just a desire
and then you're going to go and get
something to start, that's different. But a person
who has nothing and expects to make big
profits
is anybody who has Yaqeen in that, then
he is allowed to have Yaqeen in the
fact that he can continue his sins and
he can still gain hope from
Allah Don't get this wrong. One is that
we've committed many, many sins and we still
have hope that Allah will forgive us. That's
a possibility.
But to have hope that Allah will forgive
us and continue to commit sins.
That's
the same as that person who has nothing
but expects to make a big profit. Believes
he can make a profit.
It is also like the person who thinks
that he can make fire out of water,
who thinks it's correct and valid and possible
to make fire out of water.
Whoever's
hope
whoever's desire
is to really and this is on an
education understanding. Whoever whoever really desires to
really understand his science that he's pursuing,
the knowledge that he's pursuing,
and that he wants
the treasures of comprehension and understanding of that
to be opened up for him. So he
understands every
facet of that science he's studying, whether it
be a business studies or whether it be
the uloom ul hadith or whatever it may
be. This is a generic idea of pursuing
something.
Then it is necessary for him to sit
down and study,
consult,
read,
move pages,
and
go and sit with those who know the
experts.
Go and sit with the experts.
Rub shoulders with them, those who really know
who are the critical scholars of the subject.
While at the same time,
one has to have the taqwa.
One has to embellish themselves with the taqwa
and the good deeds.
Then they'll be able to gain the understanding.
This is speaking about
the uloomul akhira, the sacred sciences.
Allah says in the Quran,
Watakullah
wa yur'alimukumullah.
Watakullah
Fear Allah and He will teach you.
He will become your teacher.
Fear Allah, He will teach you and Allah
is well aware of everything.
And, subhanAllah,
I've seen people
who are in the path. They're not islands,
but they've tried hard.
And
they will be able to
come up with
they haven't done any formal studies
in terms of ilm. They haven't done an
'alim course of any sort.
They may not even have ijazah in hadith
and tafsir and the sciences,
But they know enough to take people to
Allah subhanahu wa ta'ala.
Now is he better off?
Who's
particular?
He's cautious, has taqwa,
and taking hundreds of people to Jannah?
Is that person better or somebody who studied
for 10 years studying the sciences, half is
of the Qur'an,
but can't even help himself with it?
Can't even help himself with it?
Which one is better?
So he said
fear
Allah and he will teach you.
He will give you the knowledge,
which means if somebody is also in the
path of knowledge
trying to study something,
has taqwa as well, then imagine what he's
gonna get. He's gonna get what he's gonna
get from his hard work and also gonna
get extra what Allah
wants to give
him. Special from
Allah Anybody who then does this, who who
who fulfills this objective,
then he is a true seeker.
And what he hopes, he will reach.
He will reach his hopes.
Otherwise,
it is totally invalid, and this person is
a absolute ignorant individual when it comes to
this. Some of the muhaqqiqeen. Muhaqqiqeen means the
people who've really understood the science
and who have the ability to make critical
statements about it.
They say that and this is obviously from
experiences and this is absolutely true.
I know when I'm producing a book or
I'm doing a study on something, sometimes I'm
in a hurry.
I just wanna get the book done. But
something this is the problem with
knowledge. This is one of the things. You're
doing something and you wanna publish the book.
You've been doing it for many many years.
You wanna now get it out. And suddenly,
you keep opening up new ideas.
They need to be explored.
Do you understand? This is
especially a PhD will give you this kind
of problem.
It's a good problem but it's a problem
in a sense.
You know, different ideas popping, questions appear in
your mind.
What about this idea? What about exploring this
trend, this
caveat, this issue?
You know? And that all requires
moving lots and lots of pages to to
to understand.
If you just do it superficially,
you will miss something.
You'll open yourself to criticism.
That's why you have to be thorough in
all your research on even that one point
and it could take days sometimes
just to get to something.
Imam Sayyuti wrote something very interesting.
Imam Sayyuti passed away 911
Hijri
which means
89
years
before the first Islamic millennium.
Around
898,
just before 890,
12 years before the end of the millennium,
the discussion in his time was of the
end of the world happening.
There
were expectations for an ap
apocalypse,
right, that the world is gonna end at
the end of the Islamic millennium
based on certain narrations that were fabricated extremely
weak or fabricated.
So there were scholars at the time
discussing this or
maybe have mentioned it somehow and then people
were you know, like we had the millennium
problem here. Right? So there was a hype
about it.
So he wrote a response to this which
he called
uncovering
the
the reality or,
uncovering the proofs that this Ummah will pass
the millennium. The Islamic millennium he's talking about.
And he gives certain reasons. Now remember there's
only a 100 at the time he wrote
it, there was only a 102 years left
for the millennium to end.
So he quotes numerous hadiths,
and he mentions that
based on these narrations which tell us
that Dajjal
1st, Isa
has to come, then Dajjal has to come,
And he will kill Dajjal and then Isa,
alayhis salaam, will stay for 40 years.
And then after that, he says that then
there's gonna be this period, as mentioned in
the hadith, between
the rising of the sun from the west
And then there's gonna have to be this
many years before this happens and this happens.
And he said because the Dajjal and Isal
so basically he counts that there has to
be a period of 200 years.
There has to be a period of 200
years from when the signs begin.
Right?
Minimum for the day of judgment to occur.
So now he's proving that to show
that
because the Dajjal has not yet appeared,
nor has Isa appeared.
You know, people like to call America and
others Dajjal. Well, Isai Islam has an appeared
year for sure. Right?
So that means
we still got 200 years to live even
if that happens tomorrow.
So there's no way he's saying that the
Islamic millennium will end the world.
So he was just trying to dispel the
notion that the Islamic Millennium is going to
end the world.
Do you understand? By using the calculation.
Then he says something very interesting
based on some other narrations.
And, again, these are weak narrations as well.
Not as weak as the first ones, but
they're still weak.
He said, but it will end before the
1500s.
Before 1500.
1,500.
1 and a half 1000000.
He bases that on the idea that
the
the world's age is gonna be 7
7000 years.
There's some narrations to that effect, not entirely
Sahih narrations,
but they indicate that this world is
basically of 7 days, and each day according
to Allah's alfusalah, 1000 years,
which means
this world is only going to remain for
7000 years.
And then there's narrations which indicate that the
Prophet
came at the end of 6th millennium,
which means there's 1 millennium left.
Just over 1 millennium left.
So he's calculated based on that that it's
not gonna happen at the 1st millennium,
but it is gonna happen by the 1500.
Now today, we're at 14:36.
So now if I calculate
if we calculate
what he calculated at his time when there
was a 102 years left,
we have how many years left?
If we're in
14/36,
how many years do we have left to
1500?
64. 64.
We've got less than his time and no
Dajjal has yet appeared.
Or at least no Isa alayhis salam has
appeared, no Mahdi has appeared yet.
And even if he does appear tomorrow, according
to his calculation, it should be 200 years.
Alright?
So
what he
cleared there for the 1st millennium, but predicted
for the 1.5 millennium,
it doesn't appear to happen now, as well.
What this goes to show is that all
of these predictions
are mere predictions.
All of these predictions are just mere predictions.
Allah has literally kept this idea to himself.
Yes. Once Dajjal comes, that's supposed to be
a major sign. Then you need to calculate
because
that is the ending has begun. The end
proceedings have begun. That's the major sign. That's
why it's there.
Minor signs are there to keep us on
our feet.
Major sign is there.
So what I'm trying to say from this
is that
for
me to figure this out I didn't have
much time but
I've heard of this booklet of his for
many many years.
Never had a chance to go and read
it. It's just about finding time to read
something, you know, that's not directly in part
with your study that you're doing at the
time. So then I searched for it. I
found some manuscript. 1 wasn't very clear. Found
another one, alhamdulillah, it was very clear. I
sat and read it. I said, okay, what
is all of this about? And this is
basically the conclusion of it.
So you have to put effort when you
want something.
And we do this for the Dunia.
When we wanna buy something, we will spend
literally hours, sometimes days reading reviews,
looking for
comparative products.
Maybe, you know, before at least, you would
definitely go on,
to the different stores and look for it.
Now you do the research a lot online.
Sometimes it takes days, sometimes it takes weeks
to decide on something.
You wanna buy a ticket
for a holiday or to go somewhere?
You'll literally sit and check a few different
sites.
You wanna buy insurance?
You will have to go on comparison websites.
That one website will give you a comparison
of a 100 companies, but we still check
4 different comparison websites just in case.
So we put a lot of effort behind
all of these things.
When it comes to our deen, we just
expect that it's gonna come along. Just like,
you know, the insurance we have to buy
for our car, it's just gonna come along
only to be told tomorrow. You know, you
just pick up anything. I mean, if you
just pick up anything, any insurance, tomorrow somebody's
gonna tell you, man, you paid too much.
Did you check this comparison website?
We bought a product and you bought it
for this much. Did you check you could
get it cheaper here? And you think, Oh
no, why didn't I do that? That's our
deal with jannah. That's the deal with jannah.
That's why some of the muhaktiqeen,
they say that
whoever gives his full self to the knowledge,
he will take its
full benefits.
Whoever
does not give a bit.
Whoever does not give his fullest
to anything
they're pursuing,
they won't even get a bit of it.
They won't get the full, but they won't
get a bit of it.
A narration says
that aloom comes with ta'aloom, with study.
Halm, forbearance,
clemency
comes with trying to act forbearance,
which is a really hopeful thing. If a
person does nothing, they have a lot of
forbearance,
then they should try to act
forgiving and forbearing, and it will then become
a second nature for them.
It's very important, that understanding there.
Anybody who seeks goodness, it will be given
to him. Anybody who seek anybody who tries
to avoid evil, he will be protected from
it.
But the point is,
who tries to avoid evil? Not somebody who
just wants to avoid evil, but doesn't try
to avoid it.
Anybody then who wants to gain the highest
stations of jannah.
Anybody who wants to understand
how to be close to Allah Subhanahu Wa
Ta'ala and who wants to ascend to these
special stations of wilayah, and the door of
wilayah is open to to all.
Then they need to go and sit
with those who have the Sir and the
Hal.
People who have the secret of this path.
People who have gained this path. People who've
trodden this path. People who are on the
path. To sit with them
with their heads bowed,
sacrificing oneself
and
doing what it requires
to gain this.
If a person reckons that he can't find
anything like that,
then he should still have a firm desire
to find something like that and constantly ask
Allah Subhanahu Wa Ta'ala because constantly asking Allah
Subhanahu Wa Ta'ala with real desire is an
act in itself and Allah will open it
up. It's not just a wish. You're seriously
it's not a du'a that you're just doing
just like that as a rote du'a. You're
really asking Allah
Because he says that the secret of Allah
is He says
The secret of Allah
is in a true
in truly pursuing something.
When you have a true pursuit of something,
that is the way Allah
gives in anything. When you truly pursue something,
Allah
will give it. That's the nature of that's
the law of Allah
on the earth.
And a person
should then spend his time in the dhikr
of Allah
He should try to avoid unnecessary talk and
futile activities.
And he should constantly have a good hope
in Allah
And he should constantly have a good
great scholars of the deen and so on,
people who are connected to Allah
should always give them the benefit of the
doubt.
Unfortunately, today the atmosphere is of criticizing different
ulama.
Right?
We should give them the hope
because if a person is connected to Allah
then we need to give them the benefit
of the doubt. Something is glaring is a
different issue.
But all these rumors that go about and
just
criticisms of small small things just because maybe,
you know, even if it's an aalim of
another group,
somebody that you don't necessarily follow,
still avoid it as much as possible
because that is respect with Allah
We're not telling us to become naive.
We're not saying that. We're just saying that
if there's no reason I mean, if there's
no harm in the naivety here, then
that's the way it should be. Protect ourselves.
Because
we're trying to show Allah
we have respect for you and your knowledge
and the people of your knowledge.
So now Allah
says in Quran,
This is a wonderful verse. Allah Subhanahu Wa
Ta'ala says that if Allah Subhanahu Wa Ta'ala
knows that what is in your heart is
good,
you have good
in your heart, then He will give you
good
better than what has been taken from you.
So this
verse actually underscores having good hopes and good
desires even in the worst of situations because
if Allah sees the goodness in your heart,
then He will give you better.
Now when it comes to the path that
we are speaking about, closeness to Allah,
love for Allah and wilayah,
a person has to have sahid talab,
a true pursuit about it. But there are
also 3 conditions that have to be met
for a person to get this. And this
is very important for us. Number 1,
whatever we learn, we try to act on
it as much as possible. It's impossible to
do it 100%,
but whatever we learn, bit we learn, we
have to act on it as much as
possible.
Just try our best.
Number 2,
to try to connect ourselves to Allah
as much
persistence as we have in that.
To want Allah
And that is talking about
not just when we're in a majlis, but
but in our daily needs, we need to
just try to connect him as well. This
is what we call wukuf Kalbi.
Right? This is the whole idea of this.
Wukuf Kalbi. Just to try to
resort to Allah
as much as possible, how much we can.
The greater the Himna a person has for
this, the greater their achievement in this regard.
And number 3,
anything we do,
we have to see whether it goes back
to the sunnah or not.
Because
this path is fraught with Bida'at.
The biggest
stumbling block of a serious seeker,
a serious seeker.
Right?
This is the challenge of this path. This
will be the Bida'at.
Because Bida'at
is the stumbling block of this path.
So to keep everything associated with the sunnah,
Keep everything associated with the sunnah in this
regard.
That's how the openings will come.
A person will avoid
slipping and mistakes
and the wrong ideas.
That's why Junaid al Baghdad, I rahimahullah, he
said
something very No, this is one of the
biggest names in Tassa'uf
accepted by all. Even detractors of today's Tassa'uf,
they will accept Junaid al Baghdadi because he
was an ascetic.
Right.
Before
Sufism was formalised in the form it is
today. So these are just pure ascetics from
the early period.
He said,
so the concept of tasauf was there already.
Right? The concept of it just to purify
the hearts. He says,
walmiraawaljidalinnaa
akhaznaahuaniljuwassahharwalmulazmatil
a'amal
oka maqal or however he said it. What
he said is we did not take the
suwuf
just from hearsay.
Somebody said this, somebody said that, so we
followed that path. That's not how we took
it.
Basically, we did not take the soof just
on theory,
just on what people were saying. We just
did not revel in the stories of the
pious. You know, in some you have this
attitude of just talking about the Karamat of
the Uliya. You don't try anything yourself, but
you just revel at the stories of the
qaraamat of the Uliya.
Do you understand? There's no personal effort in
there. It's just that I'm associated to these
olimar. That's enough for me.
I go about doing whatever wrong I'm doing.
He says, no, that's not what I did.
I did not take it through argumentation and
quarrelling.
Inna ma akhadna who We took it
through staying hungry,
fasting.
We took it through staying awake at night
and doing our tahajjud,
night vigils.
Wamulaazamatil
a'mal and holding fast to our actions and
deeds. That's how we took it. And the
Prophet
said, mala amiladima alim.
Anybody who acts according to what they know,
any knowledge that they've gained and they act
upon it, awrathahullahuAAilmamalam
yalam. Allah
will give them as a legacy that knowledge
which they did not know.
So the road to get higher knowledge,
serious knowledge is by acting upon the bit
that we know and Allah will teach us
that which we did not know as well.
Abu Suleyman ad Da'rani,
he says,
if nufus, if the souls become accustomed to
abandoning sins,
then it will start to wander around in
the high realms.
And it will come back the nufus will
come back to its beholder
with various different types of knowledges and understanding
and sciences.
Sometimes they will say things which no Alim
has said. And this is what you'll find
in the books of the Uliya.
Which hadith did I get that from? Where
did I get the understanding? It's not about
halal and haram. It's just about
an understanding
of the connection between a person and Allah
and some great understanding.
Anybody who tries and desires and wants all
of these things as a mere wish
without
taking any of the asbaab and the means
to gain it,
then that is pure
stupidity
and pure ignorance and deception.
Hassan
used to say
O Servants of Allah.
Avoid these just mere wishes
Because
they're just the valleys
of
is an interesting Arabic word. It's not a
it's an unusual term. Anoka
is
the plural of Anwak.
Anwak means
the foolish man.
Uhmak, stupid person, foolish person.
So if you think you can get something
with just a wish, then you're just putting
yourself into the valley of the stupid people.
They're wandering around that valley looking for something.
They're not getting anything because they don't have
a serious desire to get it. SubhanAllah,
he had to say it like that.
May Allah Subhanahu Wa Ta'ala give us the
tawfiq. May
Allah give
us a true understanding
of this and make our tawad sahi.
Make our effort sahi.
And that's the most important thing. So finally,
Sheikh Abdul Lagan Gohi says in his commentary
to this, the hope that is genuine is
the hope that the sariq entertains when practicing
righteousness.
Along with this practice of virtue, he hopes
for the mercy of Allah Most High. The
farmer that has hope of reaping the fruits
of his labours on his farm will expend
full effort in ploughing and caring for his
field. So I'm gonna just expect crops there
without doing anything,
sitting in his farmhouse.
Similarly, the Salik who has hope of acquiring
Allah's mercy will diligently involve himself in practicing
virtuous deeds. His hope can then be said
to be justified and true. If one acts
in conflict with the sacred law and refrains
from righteous actions, his hope for divine mercy
and paradise would be vain and false. It
is false to describe such wishful thinking as
Raja.
Such a person is like one who does
not plow his land but expects
to reap a a crop. May Allah
not make us of those people.
The akhirah.
The desire to close for closeness to you,
the desire for Jannah. Oh Allah, make that
not just a wish for us. O Allah,
make that
a
serious hope that we work towards. That we
put all our effort behind. Oh Allah, keep
us on this path. Keep us on this
path.
Oh Allah, we fail so much. We get
sidetracked so much. Oh Allah,
We find other things
to be more attractive for us. O Allah.
Make your love
have the highest place in our hearts and
our minds so that we want to do
it.
Oh Allah. Oh Allah. Allow us to have
our priorities
in the right way. Oh Allah. Oh Allah.
Grant us the correct
priorities.
Oh Allah. Help us and assist us in
gaining closeness to you.
Oh Allah. Oh Allah. We ask that you
accept our Duas and grant us the Karimalla
Illa Illa Illa Allah on our deathbed.
And make our hearts constantly
engaged in your remembrance.
Make this path that we have taken the
easy path for us. Protect us from all
forms of Bida'at and
all forms
of perils that may come in our way.
O Allah,
we have only taken this path for you.
O Allah, we ask that you grant us
your taqwa and your close world. And then,
we have a very strong understanding
of
the world.
And then, we have a very strong understanding
of the commit and forgive our sins.
Those we've done with understanding, without understanding. Those
we've done purposely. Those we've done blatantly and
boldly.
Oh, Allah, we have been extremely sinful. Now
we have been extremely sinful.
Oh, Allah, we can only hope for your
mercy in this regard.
We can only hope for your mercy in
this regard.
Oh, Allah accept our duas. Protect us and
our children now projinge till day of judgement
judgement from all forms of evil that are
out there.
And we ask that you gain you give
us the best of our moments, the moment
that we stand in front of you.
And we ask you one final thing is
that you send your blessings upon Muhammad sallallahu
alaihi
wasallam.