Ahmad Arshad – Remembrance Solace Of Hearts

AI: Summary ©
The speakers discuss the importance of seeking refuge with Allah from thanial guard and the Beneficent, parent, and child. They stress the importance of recognizing the root cause of disobediences and changing behavior. The speakers also touch on the use of words like "hams" and "hamons" to describe a person or situation, and the struggles of achieving spiritual control and avoiding sin. They stress the importance of finding a path to a state of being and preparing oneself to become true.
AI: Summary ©
I seek refuge with Allah from the accursed
Satan, in the name of Allah, the Beneficent,
the Merciful.
Remember me, I remember you, and be grateful
to me, and do not disbelieve.
Glory be to your Lord, the Lord of
Glory, above what they ascribe.
And peace be upon the messengers.
And all praise is due to Allah, Lord
of the worlds.
O Allah, send blessings upon our Master Muhammad
and upon the family of our Master Muhammad,
peace and blessings be upon him.
I seek refuge with Allah from
the accursed Satan, in the name of
Allah, the Beneficent, the Merciful.
I seek refuge with Allah from the accursed
Satan, in the name of Allah, the Beneficent,
the Merciful.
I seek refuge with Allah from the accursed
Satan, in the name of Allah, the Beneficent,
I seek refuge with Allah from the accursed
Satan, in the name of Allah, the Beneficent,
the Merciful.
the Merciful.
Bismillah ar-Rahman ar-Rahim, Bismillah ar-Rahman
ar-Rahim, Bismillah ar-Rahman ar-Rahim, Bismillah
ar-Rahman ar-Rahim, Bismillah ar-Rahman ar
-Rahim, Bismillah ar-Rahman ar-Rahim, Bismillah ar
-Rahman ar
-Rahim,
Bismillah ar-Rahman ar-Rahim, Bismillah ar-Rahman
ar-Rahim, Bismillah ar-Rahman ar-Rahim, Bismillah
ar-Rahman ar-Rahim, Bismillah ar-Rahman ar
-Rahim, Bismillah ar-Rahman Ya Qadi Al-Hajat,
Ya Qadi Al-Hajat, Ya Qadi Al-Hajat
Allahumma Ya Kafi Al-Muhimmat, Ya Kafi Al
-Muhimmat, Ya Kafi Al-Muhimmat, Ya
Kafi Al-Muhimmat Allahumma Ya Dafi Al-Baliyat,
Ya Dafi Al-Baliyat, Ya Dafi Al-Baliyat
Allahumma Ya Shafi Al-Amraad, Ya Shafi Al
-Amraad, Ya Shafi Al-Amraad Allahumma
Ya Rafi Al-Darajat, Ya Rafi Al-Darajat,
Ya Rafi Al-Darajat Allahumma
Ya Mujeeb Al-Dawat, Ya Mujeeb Al-Dawat,
Ya Mujeeb Al-Dawat Allahumma
Ya Musabbib Al-Asbaab, Ya Musabbib Al-Asbaab,
Ya Musabbib Al-Asbaab Allahumma
Ya Arhama Ar-Rahimeen, Ya Arhama Ar-Rahimeen,
Ya Arhama Ar-Rahimeen Ya
Arhama Ar-Rahimeen La
Hawla Wa La Quwwata Illa Billah La Hawla
Wa La Quwwata Illa Billah Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Bismillah
Ar-Rahman Ar-Raheem La Ilaha Illa Anta
Subhanaka Inni Kuntu Mina Zalimeen La
Ilaha Illa Anta Subhanaka Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Allahumma Salli
Ala Sayyidina Muhammadin Bismillah Ar
-Rahman Ar-Raheem Ya Hayyu Ya Qayyumu Bi
Rahmatika Astaghif Ya Hayyu Ya Qayyumu Bi Rahmatika
Astaghif Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Bismillah
Ar-Rahman Ar-Raheem Wallahu Dhu Fazlin Ala
Al-Mu'mineen Wallahu Dhu Fazlin Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Wa Barik Wa Sallim Allahumma Salli Bismillah
Ar-Rahman Ar-Raheem Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Wa Barik Wa Sallim Bismillah
Ar-Rahman Ar-Raheem Allah Wali Al-Ladhina
Amanoon Allahumma
Salli Ala Sayyidina Muhammadin Wa Ala Ali Sayyidina
Muhammadin Wa Barik Wa Sallim Allahumma Salli Bismillah
Ar-Rahman Ar-Raheem Wallahu Wali Al-Mu'mineen
Allahumma Salli Ala Sayyidina Muhammadin Wa Ala Ali
Sayyidina Muhammadin Wa Barik Wa Sallim Bismillah
Ar-Rahman Ar-Raheem Allahumma
Salli Ala
Sayyidina Muhammadin Wa Ala Ali Sayyidina Muhammadin Wa
Barik Wa Sallim Allahumma Salli Muhammadur
Rasulullah Bismillah Ar-Rahman Ar-Raheem Alhamdulillahi Wa
Kafa Wa Salamuna Ala Ibadihi Al-Lazeena Astafa
Amma Ba'd Wa A'udhu Billahi Minash Shaitanir
Rajeem Bismillah Ar-Rahman Ar-Raheem Wa Al
-Lazeena Jahudu Feena Lanah Liyannahum Subulana Subhana Rabbika
Rabbil Izzati Amma Yasifoon Wa Salamuna Ala Al
-Mursaleen Wa Alhamdulillahi Rabbil Alameen Allahumma Salli Ala
Sayyidina Muhammadin Wa Ala Ali Sayyidina Muhammadin Wa
Barik Wa Sallim One of the things that
we understand in the science of Tasawwuf, Islamic
spirituality, Tazkiyah, Ihsan, whatever word we want to
use for it, is that the key part
of this science is the inner awakening.
Because we understand that Ghaflah or heedlessness is
the root cause of all of our disobediences.
So as long as we are in that
state, that condition, you can call it a
condition of sickness, we are always going to
be vulnerable to sins and disobedience.
Why?
Because Allah Subhanahu Wa Ta'ala is not
going to be active in our consciousness.
Allah Ta'ala is our creator, our master,
is the sole authority for us.
And when Allah Subhanahu Wa Ta'ala is
not active in our consciousness, then this dunya
becomes active.
And so it becomes easy to fall into
behaviors and actions that take us away from
Allah Subhanahu Wa Ta'ala.
And this is human nature, and we have
discussed this before, that our nature is that
when a person realizes that somebody of authority
is watching them, then they are going to
act very differently.
Every single day we experience this.
Our behavior in front of our parents is
very different than when we are alone.
Why is that?
Because our parents have authority over us.
And that makes us change ourselves.
Our behavior in front of our bosses and
managers is very different from when they are
not present.
Our behavior in front of our masha'ikh
as well as our teachers is very different
than when they are not in front of
us.
And usually I give this example, because almost
every day we experience this.
People usually drive their cars, and they are
not careful sometimes with the speed limit.
And imagine a person going 60 when they
are supposed to be going at 25.
Even if they are driving safely, if they
are over speeding, if they become aware of
the presence of a traffic cop or a
cop in general, without even thinking they are
going to apply brakes.
And it's very ajeeb, because everybody does that.
So this is something that is like a
muscle memory, that somebody of authority who can
cause us harm by giving us tickets or
taking away points, all of that becomes ha
'adhir really quickly, without even thinking.
And so we will apply those brakes, we
will slow down.
And so this is what Allah Ta'ala
has put within each and every one of
us.
And so this concept is also very key
in our shariah.
As Allah Ta'ala says that Allah Ta
'ala knows the khyanat of your eyes, your
sight, your gaze, and whatever is hidden in
your hearts, in the Qur'an, Allah Ta
'ala knows.
We can be peeking left and right, Allah
Ta'ala knows that.
We can be feeling certain things in our
hearts, certain emotions, certain connections, ta'alooqat within
our hearts, Allah Ta'ala knows that.
So it doesn't matter how we pretend in
front of each other.
We are great actors, we have a lifetime
of experience of pretending in front of each
other.
What really matters is that Allah Ta'ala
sees that.
And so Allah Ta'ala wants us to
know that Allah Ta'ala sees this.
And Allah Ta'ala inquires in the Qur
'an, أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَىٰ Do they
not know?
This is like with ta'ajjub.
Do they really?
Do they think that or do they not
know that Allah Ta'ala is watching them?
So this awakening of our spirituality, of our
qalb, of our ruh, of our consciousness, to
the fact that Allah Ta'ala is watching
us all the time, this is really one
of the key elements of the saghaf.
This is what we can call khuduriya qalb.
Other people will call it fana'iyyat as
well.
You can have different terminologies.
And terminologies don't matter.
The terminology itself is baseless.
If we know what it means, but if
we don't experience it, then it's of no
benefit.
And so it is essential that we are
able to actualize this.
There is no tasawwuf without it.
Tasawwuf is not so we feel good about
our zikr.
Tasawwuf is not that we feel good about
ourselves.
In terms of, oh, I did so many
asba'ak and so many asba'ak.
None of that eventually matters.
If we have been unable to experience a
very small thing, khuduriya qalb, presence of heart.
Or in other words, Allah Subhanahu Wa Ta
'ala is watching us.
This whole ka'fiyat is also known as
ihsan.
The Nabi Akram Sallallahu Alaihi Wasallam had mentioned
that ihsan is what?
What is ihsan?
An ta'budallaha ka'annaka tara.
That you worship Allah Subhanahu Wa Ta'ala
as if you are in a state of
mushahidah.
As if you see Allah Ta'ala.
Now that is certainly a very high state.
To be in a state of mushahidah, of
istajaliyat, emanations.
But what is achievable is the second part.
And the second part is, fa illam takuntara
innahu yaraak.
That know that Allah Ta'ala is watching.
If you don't feel you are in a
state of mushahidah, you should be in a
state of muraqabah.
This is really a literal meaning of muraqabah.
Nigeban.
To be vigilant.
So muraqabah, what we say, do muraqabah, do
muraqabah.
This is really what muraqabah is, being vigilant
that Allah Ta'ala is watching us.
And now if that watching is with the
azmat, the haybat, the khashiyat, the khawf of
Allah Subhanahu Wa Ta'ala.
Then certainly we will stop our certain behaviors.
And those behaviors could be ikhlaqi, those could
be related to hayat, those could be related
to our thinking, our wanting, our desires, our
passions.
Our self-image, any of that.
All of that will change.
So this is what we call change of
behaviors.
And so sahaba karam rizwanullahi ajma'een, they
were constantly in this kayfiyah of ihsan.
Now the daraja or the intensity changed.
So we know from hadith mubarakah that sahaba
karam rizwanullahi ajma'een themselves said that we
feel munafiq.
Why?
We feel munafiq that Ya Rasulullah Sallallahu Alaihi
Wasallam, when we are in your presence, we
are in a higher state of iman.
We feel like Jannat and Jahannam is in
front of us.
And when we go into our own homes,
it's not like we forget Allah Subhanahu Wa
Ta'ala.
That daraja, we are also focused on our
household, our business, our families, which is also
essential.
But the Nabi Sallallahu Alaihi Wasallam explained that
what you feel in my presence, if you
felt all the time that angels would come
down and they will shake your hands, but
gahi gahi.
Sometimes, sometimes.
So this is the urooj o noozool that
the people of the Salaf talk about.
That sometimes you are in a state of
urooj and when you are in a state
of urooj, you experience what Hazrat Hanzala R
.A. was talking about.
That Jannat and Jahannam is literally in front
of you.
That you are in the presence of the
Arsh.
You feel that intensity of mashahidah.
And then other times, it's not that you
are forgetful, that presence is still there, but
the intensity goes down.
I'm working, I'm with my family.
Somewhere there you still know that Allah Subhanahu
Wa Ta'ala is watching you, but it
may not be to that level of intensity.
So inshallah, this is something that we should
be looking forward.
The hadith by Hazrat Anas bin Malik R
.A. That one time he was walking with
Rasulullah S.A.W. And they came across
an Ansari sahabi, Hazrat Haritha R.A. And
Rasulullah S.A.W. inquired of him.
This is the basis of rabita.
The inquiry was, how was your day?
What is your state?
You know what we say to each other,
kaifal haal.
But kaifal haal doesn't mean I went to
school, I went to job, I did this,
I did this.
Haal is internal.
Kaifal haal, you know, what is your state?
What condition are you in?
And Hazrat Haritha R.A. mentioned that, Asbahtu
mu'minal haqqa.
That my morning was in a state that
I was in a complete state of iman.
I was a complete mu'min.
It's a big claim to make.
And Nabi S.A.W. asked him, what
is the dalil?
What is the evidence of this claim that
you are calling yourself mu'minal haqqa?
And you know, the way he described this
was just amazing.
The ahwaal that he talks about, subhanAllah.
We just pray that Allah gives us even
a drop of those ahwaal.
He mentions, Ya Rasulullah S.A.W. My
soul has become averse to the dunya.
What is this aversion to dunya?
This is what we call zuhr.
Dunya mein hoon, dunya ka talabgaar nahin hoon.
Bazaar se guzraa hoon, kharidaar nahin.
That my soul, my soul has become averse
to the dunya.
And it has fled from it.
Bhaagti, ab koi cheez achi nahin lagti.
Ab koi cheez achi nahin lagti.
Then he says that, I have made my
nights sleepless.
Obviously not using smartphones and internet.
It is, you are in that ta'alluk,
you are in that connection with Allah.
Whether it is standing in qiyam, or falling
in sujoo, the reading of the Quran.
But you know, that ta'alluk in which
nobody is disturbing you.
There is nobody with you.
Not a single soul is there.
And it is just you and your mahboob,
your maqsood, your masjood, your matloob.
And you are engaging with your Rabb.
So my nights are sleepless.
And I have made my day full of
thirst.
Full of thirst meaning I fast.
So this becomes marghoob to them.
Fasting is marghoob.
And fasting is really, if you think about
it.
Insha'Allah in a month, in a week
or so.
May Allah take us to Ramadan, to this
blessed month.
Again insha'Allah.
Fasting is all about negation of the nafs.
The needs of the nafs.
It is the need of the nafs to
eat, to drink, to be intimate with your
spouses.
These are needs to sleep.
And so fasting in the month of Ramadan
negates each and every one of those aspects.
Control your eating, drinking, intimacy, sleeping, all of
that.
And so he is saying that even my
days are full of thirst.
That even my day, my nafs is in
my control.
And then he goes further.
He describes this maqam of ihsan.
He says that it is as if I
am gazing upon the people of Jannah.
He says it is as if I am
in front of the throne of my Lord.
In front of Arsh of Allah subhanahu wa
ta'ala.
That no eyes have seen it.
But this is the experience.
You feel like you are in the presence.
This is your words.
And Allah does give that.
And he says it is as if I
am gazing upon the people of Jannah.
Visiting each other.
And as if I am gazing upon people
of fire.
Trying to help each other in the fire.
And Rasulullah s.a.w. mentioned that you
have gained a vision.
I mean this is your insight.
Basira.
That your eyes have opened.
You are in a state of awakening.
Your inner eye.
Your batin.
It has opened up.
You have gained a vision.
Now stick with it.
Hold on to it.
Don't let it go.
Don't just make it a hal.
Make it a maqam for you.
Make it a maqam for you.
And then Rasulullah s.a.w. turns to
Hazrat Anas s.a.w. This is a
servant whose heart is enlightened with iman.
This is what I am saying.
Noor-e-iman.
Halawat of iman.
Noor-e-iman.
Again, all of these things we really need
to understand.
These are not abstract academic terms.
All of these terminologies have ahwal, kaifiyat behind
them.
So when we say iman roshan ho gaya.
It is not like a bulb.
It is something that you feel inside.
Elevated inside.
The noor-e-iman, the sweetness of faith.
It is something that you experience inside.
Alhamdulillah.
Again, it is something that we have to
ponder upon.
How do we experience this state?
How do we make our ma'mulat, make our
endeavors, so we are able to come into
this state?
And then we stay with that state.
And once you are in that state, it
doesn't mean that you stop engaging with the
dunya or the people.
But now you are engaging with them while
you are in this state.
This is what the people of the subwoof
will call baqa.
Baqayat.
So fanayat is to get into that state.
Baqayat is that you take that state and
now you engage with the dunya while you
are in that state.
So this is something that is very much
attainable, achievable.
It is not something you are not, our
deen is not for a specific DNA ethnicity.
So thinking that maybe these ahlal were for
some very special people, of some special tribe.
This is for anyone.
Anyone can become a Muslim today.
They can make the mujahidah and inshallah they
can attain this.
This deen is for everyone.
And it is not just for the men.
I would actually argue that it is probably
easier for women to attain it.
Because Allah has already given them jazb.
They have shauq and zauq sometimes that men
don't have.
So attaining this nisbat, that state, those ahlal,
is usually easy for the women as well.
But sometimes they struggle with what?
I will be very blunt.
Sometimes they struggle with their tongue.
They struggle with their speech.
And Nabi ﷺ had mentioned that there will
be an abundance of women in jahangm because
of lack of control of the tongue of
a person.
So this is something again, because this is
not men versus women comparing.
It is just we have to look at
ourselves.
I am sure men are like that too.
But overall, if we try to generalize, a
lot of times you do find that this
lack of control is there and it affects
their spirituality.
So inshallah, Allah mentions in the Quran وَلَا
تَكُم مِّنَ الْغَافِلِينَ Do not become amongst those
people who are without this state, who are
in the state of heedlessness.
Don't become.
And so much so, Allah says, it is
very ajeeb today, I would say in the
last 25 to 30 years I have seen
this, especially in America, in the US, when
we are talking about American Islam, that every
single person wants to become a leader, an
Islamic leader.
And so Allah subhanahu wa ta'ala, His
infinite wisdom, أَحْكَمُ الْحَاكِمِينَ Allah says in the
Quran, وَلَا تُطِعِ That do not follow those
people, do not follow those leaders.
مَنْ أَقْفَلْنَا قَلْبَهُ وَنْ ذِكْرِ اللَّهِ That we
have made their hearts غَافِلْ of dhikr of
Allah ta'ala.
And dhikr, honestly, if you want to translate,
it doesn't mean, you know, sometimes people will
mistake this, oh my dhikr is that my
لطائفة انحرقت or I feel this.
Dhikr is that you are in that state,
so you can stay away from guna.
Like nowadays, sometimes we don't sin because we
just don't have the opportunity to sin.
It's not that we want to stay away
from the sin.
And you know, this is also from tawfiq
from Allah subhanahu wa ta'ala that alhamdulillah,
ya Allah, you have not tested us with
this.
You know, we don't sin, just the opportunity
is not there.
Imagine if the opportunity was there, can we
truly say that we would become from, you
know, we would be amongst those who would
stop ourselves from sinning, meaning being in a
state of dhikr that stops us from committing
a sin because of the presence of Allah
subhanahu wa ta'ala.
Can we make that assumption?
You know, our teachers tell us about that
waqia, about, you know, there was a king
and he was, you know, he came and
he was, you know, spending time with his
wife and the wife was not in the
mood, you know, she was in a bad
mood and so the king wanted, you know,
wanted to talk to her and, you know,
she was just sort of like pushing him
away and it became, you know, to such
an extent that the wife basically said to
the king, you know, get away from me,
jahannami, right?
You know, get away from me, a person
of jahannam, from hellfire.
Now, you know, he became angry, again, lost
control of himself and replied that if I
am a jahannami, if I am a person
from jahannam, then I give you three talaq,
that I divorce you.
Now, it's ajeeb, you know, now they spend
the night separate, they wake up and now
both of them are embarrassed, they're concerned, right?
Because both of them understood that they made
a mistake.
So now, because it was a mashroot talaq,
meaning there was a short conditional talaq, the
king doesn't know that, you know, if the
talaq has taken place because he loved his
wife.
The wife doesn't know.
So now they're asking every aalim, every scholar,
nobody knows, how do you ascertain that if
I'm going to jahannam or jannah?
So they went to, and, you know, books
say it was Imam Shafi'i, dahmatullah ta
'ala, wallahu aalim.
So they went to him and he said,
okay, I want to ask you certain questions
in khalwa, in privacy, and if you give
me a true answer, then I will inshallah
give you a fatwa.
He said, okay.
So he said, was there any single time
in your life that you had complete control,
ability to commit a sin but because of
fear of Allah subhanahu wa ta'ala you
stopped yourself?
Because of fear of Allah ta'ala.
He started thinking about this and then said,
yes, one time it happened that I was
in my court and I went back to
my private quarters and there was a young
girl, she was cleaning the room and I
looked at her and my nafs, you know,
it had certain feelings within it.
And so I locked the door and I
approached the young girl and the young girl
looked at me and she knew what my
intentions were and she said, Ya Malik, O
King, Ittaq Allah, that fear Allah subhanahu wa
ta'ala.
O King, fear Allah subhanahu wa ta'ala.
When I heard those words, there was like
a fire inside my heart and I unlocked
the door and said, leave.
That raqia, I can tell and I can
say that it was because of fear of
Allah subhanahu wa ta'ala.
And she said, fear Allah.
And that fear became ghalib on me and
I stopped.
That's what I did.
And so the imam, the alim said, that
if you, what you say is true, then
I give you fatwa that your nikah is
valid and you can go and spend time
with your wife.
So MashaAllah, he's very happy, he goes back
to his queen.
Now the other ulama, when they found out,
how can this alim, how can he give
this fatwa?
So they approached him, it's like, Sheikh, Allah
ta'ala knows.
He said, I didn't give this fatwa, it's
Allah subhanahu wa ta'ala who gave this
fatwa.
Allah gave this fatwa.
It's like, what do you mean?
Allah ta'ala says in the Quran, وَأَمَّا
مَنْ خَافَ مَقَامَ رَبِّهِ وَأَمَّا مَنْ خَافَ مَقَامَ
رَبِّهِ People who fear standing in front of
Allah subhanahu wa ta'ala وَنَحَنْ نَفْسًا أَنِ
الْحَوَى This is really what Allah ta'ala
says.
To really stop your nafs from hawwa, from
desires, from passions.
Why?
Because of the fear of standing in front
of Allah subhanahu wa ta'ala.
فَإِنَّ الْجَنَّةَ هِيَ الْمَعْوَى Allah ta'ala is
saying, my jannat-e ma'wa is for
them.
For such people, very simple.
The khawf of standing in front of Allah
stops you from the desires of your nafs,
whatever those desires are.
Three things.
Fear of Allah, khashiyat and khawf of Allah
stops behaviours of disobedience that we might have.
And then Allah ta'ala says very clearly
that for such people I have فَإِنَّ In
Arabic, what is فَإِنَّ There is no doubt.
There is no doubt about this.
فَإِنَّ الْجَنَّةَ هِيَ الْمَعْوَى Allah ta'ala is
saying, my jannat-e ma'wa is for
them.
Allah ta'ala is the one giving the
fatwa.
So we have to develop that.
خَاف The khawf and khashiyat of standing.
This is what dhikr is.
If that dhikr is not increasing in our
khawf and khashiyat so we are able to
وَنَهَى النَّفْسَ عَنِ الْهَوَى If we are not
able to stop our nafs from its behaviours,
its desires, its passions.
What is dhikr?
What is tasawwuf?
What is this science?
What are we doing?
So it's very simple.
It's not that difficult.
And this is what Allah ta'ala is
looking for.
And this is what we should be looking
for.
We need to get that khawf and khashiyat
and muhabbat and ishq all in the hawwal
of the qalb that stops us from these
behaviours.
Allahu Akbar And you know, this is something
if you go back you will find that
all the mashayikh they did taqraar of this.
Hazrat Dawood Ta'i, rahmatullah a very famous
sage, a very famous sheikh of this ummah
His uncle used to come to him when
he was young.
So this inculcation the development he was 6
or 7 years old maybe younger He said,
you know, Dawood, repeat after me.
Repeat after me.
Allah is with me.
Allah is watching.
Allahu Ma'ji Allahu Ma'ji Allahu Haziri
Allahu Naziri Allah is with me.
Allah is Hazir.
Allah is Nazir.
Just keep repeating that.
So Dawood Ta'i, rahmatullah he used to,
you know, every night before going, Allahu Haziri
Allahu Naziri Allahu Ma'ji Allahu Ma'ji
Allah is watching me.
He says that by the time I hit
my puberty Alhamdulillah, this Kayfiyah was very ghalib
in me.
So they were Sahib-e-Nisbat Even before
they knew they were Sahib-e-Nisbat Because
they were true Sahib-e-Nisbat They had
the Kayfiyah You didn't need a stamp of
approval from some mashayikh You didn't need to
be a khalif of somebody They had the
Kayfiyah They had the Kayfiyah Allahu Haziri Allahu
Naziri Allah Hazir Hai Allah Nazir Hai Allah
Mere Saat Hai Allah Mujadik Hai So that's
something that, you know, we need to sort
of ask ourselves, do we have that or
not?
And it's like the literal definition of Taqwa
and Ihsan, literally God Consciousness It is without
Haqiqah, unfortunately It has become more of form
and Takallufat and not necessarily the Haqiqah the
reality of what we are supposed to be
doing A lot of terminologies, and you know
the terminologies are very secretive and very you
know, it's this is the Haqiqah of the
Quran It feels like there is some hidden
knowledge, there is no hidden knowledge These Kayfiyah
I mean the Quran wants to see these
Kayfiyah within us It's just how do we
get there The whole Saluk and Tariq is
basically finding a path that leads us to
these Kayfiyah I can be in a state
of Zikr I can remember Allah, that's it
The Quran says don't be amongst the heedless
I am heedless, how do I become somebody
who is not heedless That's your path, that's
your Saluk It's very simple And so over
and over again you will find that the
Sahaba were very much in this Kayfiyah, now
you can argue that they were there because
of just being the Sahaba of Nabi SAW
And there is truth in that Just the
powerful you are in the company of the
powerhouse And so on But they also had
a lot of Mujahideen They also had a
lot of Ibadat And all of that helped
to stay in that state Okay so We
need to sort of prepare ourselves Think of
this as preparation for Ramadan Then you know
Telling ourselves again what the Sawwuf is all
about And what do I need to do
to get there In a state of Ya
Dasht In a state where Ghaflat doesn't bother
me And it's very easy to do our
own Muhasabah, am I sinning am I not,
what am I thinking about all the day
What am I desiring, what are my passions
Very simple, I mean you meaning me and
I, you and I we know what they
are And if they are not aligned or
in line with what Allah SWT wants all
of that Tasawwuf has gone down the drain.
There is no Tasawwuf there then, because there
is no Zikr There is no Ya Dasht
Even though we might understand the science, the
form The Haqiqat is not there So InshaAllah
InshaAllah we make Dua to Allah SWT that
Allah allows us to become people who are
true Sufis, in the sense that we are
able to remember Allah SWT without effort InshaAllah
and such a remembrance that Allah SWT protects
us and keeps us away from any sin
whether it is a big sin or a
small sin, Allah SWT protects us from that
InshaAllah May Allah SWT make it easy InshaAllah
for a few minutes, we will close our
eyes and bow our heads in humility and
humbleness Let go of all the thoughts of
the Dunya and everyone in this Dunya and
open up your heart to the Anwarat and
Tajalliyat and Fuyuzat of Allah Allah SWT make
intention that this light this Noor is descending
upon us entering into our Qalb, two fingers
below our left chest and our Qalb is
absorbing those Tajalliyat and all the filth and
darkness of the Dunya is exiting and feel,
it's a Wajdani Kaif you have to feel
that your Qalb is saying Allah, Allah, Allah
and that we are listening to it InshaAllah
May
Allah SWT make it easy
InshaAllah
InshaAllah
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aalihi wa sahbihi ajma'een, bi rahmatika ya
rahmatullahi wa barakatuh.