Ahmad Arshad – 04 25 2024 Remembrance Solace Of Hearts
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We begin today's
with the beautiful name of Allah
And we send salutations
on
Allah and
our
And we ask Allah
to put Baraka in this companionship, in this
gathering,
and make this a source of our
our rectification
and our redemption and the day of judgment.
Remain focused on your heart and make sure
your hearts are focused
on Allah We will begin, like, every time
with These
are certain Suras and Aya's that are
picked from the corpus of Quran and Hadith,
and
they found a lot of barakah in reciting
them. So
we'll focus on their meaning and recite them
hoping for the same barakah in our lives.
We're kind and merciful.
We ask that you send the reward of
this as a gift from us
to all the Ambia Garam and Musaleen
especially our beloved husband
Allah, through his, we send the reward of
this as a gift from us to all
the
to all the
Yeah.
Yeah. Yeah.
One of the things that
becomes a great hindrance
for
the journey that a seeker is taking.
And in general, for any I mean, any
Muslim who believes in Allah
is a spiritual
disease that is called
as we know, it's translates to love
of the duniya.
Now what is this duniya? The ulama and
have actually
discussed about this, debated about this.
And one of the definitions is duniya is
anything that distracts you from the remembrance of
Allah
Meaning, of course, it can be materialistic
in nature,
but any distraction
that
takes you away from the remembrance of Allah
can be categorized as duniya.
And hubba duniya would would mean that you
are attached
to that
distraction. It manifests itself in 2 ways,
The one is
called and the other is called
you can think of
actual physical possessions,
accumulations,
anything material that we are attached to, that
we love, that we collect.
And, you know, we are great collectors. We
like to collect things. We like to hold
on to things. We like to be attached
to things.
And in nature, human beings are territorial.
I mean, look at what is happening in
the duniya right now in the world.
It is
fighting over resources,
fighting over territories,
and
so many lives are lost to it because
this is very
something that is deep within our psyche as
a human person to be territorial.
And so when a person does not keep
their own impulses, their own instincts in check,
not only do they harm themselves, of course,
on the spiritual journey, but they end up
harming others around them.
Because it will be all about mine mine
mine,
and any time
time comes to give, give, give, this person
will be reluctant
and they will fight over it and they
will die over it as well.
And so
this is something that we really have to
keep in check. Let's talk a little bit
about
The Quranic ayahs are very explicit about this.
Right?
That this competition over
abundance, I should have more than you, you
used to have more than him, he should
have more. You know, this materialistic
competition,
people will keep on
engaging in
it till they
reach their kabar.
And Nabi has mentioned
that the desires or whims of a person,
nobody can fill them
till their stomachs are filled
with the dirt.
Otherwise,
there's no end to it.
There's an end to a need of a
person. I can only eat that many rotis.
I can only
take this much physical space.
Right? Those are the needs. I need to
have this much space. I need to have
at least a couple of clothes that I
can wear. I need this much water. I
just need this much shorty. I need a
roof over my head.
Maybe I need
a some device or some vehicle to take
me from one place to another. Those are,
you know, you can consider those
a need of a person.
Anything beyond
the need, then it we start to tread
over the territory of what is known as
desires and whips.
Because now our own
sense of a beauty and our own sense
of
what success is in this life
get attached to the needs.
And that's that is highly subjective.
Your sense of success might be different from
my sense of success. But when it is
revolving around these materialistic possessions, right, it starts
to cause
possessions,
right,
it starts to cause harm. It starts to
rot away our soul,
especially if it enters the heart.
Meaning, there's one thing to collect things,
then there's a second thing to be attached
to them.
Now the Sharia does not necessarily I mean,
Sharia does want us to have a simple
life,
but it does not necessarily hold a person
to account if Allah has blessed them. You
know, we know the examples of Hazrat Uzman
Ikhani, Hazrat Abzir Rahman ibn Auf. They were
in every sense of their the word, you
know, they were billionaires.
Right? But billionaires
who were
defined by their generosity, by their sense of
giving, meaning they were just like a post
person.
Allah is giving them, and they're just
spending, spending, spending in the path of Allah.
So they were like that
career, you know, that that career that that
just gives
and postman that just delivers the post.
So it had not penetrated their souls, their
heart,
like the
around them.
And this is something that really,
differentiates,
you know, the Sahabaqarah, Bismhanu Allahhej Ma'een,
that
Allah had given them such tazkiyah, such purification
that they were not moved by this. They
were not moved by
whatever came to them. They would just hasten
to give it away.
And so we know the example of Hazrat
Abu Bakr Siddiq who was a pretty wealthy
person, but he would just give everything in
the path of Allah and send spend it
on Nabi salallahu alaihi wa sallam. When he
passed away, he pretty much had nothing. When
Rasoolallahu alaihi wasallam passed away, he had nothing.
Right? Meaning very little things, you know, the
the cup that he drank in and busy
the bistre that he slept on. Same thing
with his Ali
who who was known for his Zohid that
Umar Farooq was like that.
Was
simple living, you know, he's reading the Quran
when he was martyred.
So the question is when you have so
much power,
so much influence, you're literally the amir of
the mumineen,
how is it that you protect yourself from,
you know, from
this lust of power and money? Because there's
a lot of wealth that's coming in.
And Ephraim has been taken over, the the
Persian empire as well as the Byzantine empire,
the Roman empire. You know, both of these
empires
now are in the possession of the Muslims.
So all of this wealth is coming in,
but, you know, despite all of that, they
had a very simple living very simple living.
This is what we call.
This is what we actually call training.
This is what we call of
the that
the itself is not drawn to these
things. And there's a hadith of Nabi Sallallahu
Alaihi Salam when he was passing by
a dead lamb
or, you know, like,
or sheep.
And the precepts looked at it and, you
know, just like nobody is attracted to this,
you know, Allah
has not looked at this dunya with love
just like we don't look at the the
dead lamb with love, not even once.
So we should we should ponder over that.
Now what what is it that we are
really reflecting on is our
attachments.
So when we're talking about,
what are the things that we are attached
to?
And,
you know, this is this is something that
will always keep us anchored
because the nature of the nafs is
that anything that is
to it that it desires, or malhub to
it that it is inclined towards,
you know, it is always going to
try to make sure that it is not
funny, that it does not get destroyed. It
will always be involved in it.
So for example, if it's the dunya,
now it will very much difficult to focus
on the akhra because your matluob, your maruhub
is the duniya,
and you want permanence in it. So isn't
that what we're trying? We want all of
our luxuries and comforts to be permanent. That's
what we plan for in our lives.
Because that is what is matlub and malroob
to the nafs.
Now if akhira becomes matlub and malroob to
the nafs, now you want that permanence, then
you are
completely focused on that. This is what
is known as
as opposed
to is just having this sense and sensibilities
and what they call the business sense. Oh,
you know, I'm going to do this to
get this profit,
and I want these profits to be permanent,
and I want this
cash flow and income flow and all of
that.
This is
that you have this
intellect of your economics and your finances
and how to make things better
because that is what is
and desirous,
and your nafs is inclined towards,
and you want permanence in that.
Nobody wants to retire because it might they
they talk to enter. It might affect my
lifestyle.
My lifestyle is like this, and certain things
are going to affect my lifestyles.
Is what basically
is intellect of the akhirah.
This is what the sahaba kram
has. So they
did not really worry about what was coming
and going.
To them,
it was what of it is getting invested
in akhirah?
What of in anything that Allah has given
me,
how is that going to affect me and
benefit me in the Akhirah?
And so, you know, famous examples of how
they would spend so much in the path
of Allah buying a well, you know, getting
like hundreds of camels full of provisions and
doing sadaqah.
Somebody gets distracted from the, you
know, just looking at their trees that are
full of full of fruit and it distracts
them from from their own salah. They would
just give that in sadaqa. I mean, there's
so many examples like that.
Many, many examples.
When we think about it, it just doesn't
make any sense, and there's a diff there's
a reason it doesn't make any sense.
Because our sense is focused on dunya v,
worldly benefits,
profit and loss. How can this person just
give up? Can't can't he just do?
Can't he just do?
Do some? You know, keep your keep your
stuff with
you. So that is your worldly senses, like,
taking over.
Right?
They were overwhelmed by their uhruvi senses, like
focused on their. It's like, no. No. No.
No. I I need to make sure
that my is permanent
and that I'm investing in that.
So if a person feels that this
is very excessive in them, what can you
do? The Quran tells you
to get the ability to start spending in
the path of Allah.
As a matter of fact, if you look
at the Quran, like every few ayahs, you
know, there's
in fact, Risa Bilal Allah, spending in the
path of Allah, spending in the it's always
recommended.
Zakat is
one of the fundamentals of tadeen and sadaqat,
you know, it gets rid of any nooksan
and harm in bala that might come.
So we must get into that habit. Now,
it doesn't mean that you go and, like,
spend everything that you have, although some people
might do that.
But at least, you know, with your own
hands. And if you have children, you know,
ask them, you know, train them as well.
You know, take this and put this in
the sadaqah box every day.
Okay. So you're taking $1, put it in
the sadaqah box at the end of the
month, you know, go and, you know, give
it to,
you know, what whatever you think is benefiting
or servicing the makhluk the most. Right? You
can give it in, you know, to,
the Gaza donations. You can give it to
your local masjid. You can go give it
to local madrasa.
You know, there are shelters.
You know, there are people in need.
So you just do that, but give it
with your own hand. There's a difference.
When you give it with your own hand,
there's more than just money That is the
there's a there's a transaction that is happening
on a very metaphysical level. It's not just
giving off, you know, and the taking. No.
You're you're giving yourself.
There's there's that. You know, your ruh, your
kaldish involved. And the one who's taking their
duas, the smile on their face. And
and this is something that I actually did
my 2nd master's thesis on. There is, you
know, there is psychology. There's neuroscience behind it.
There's a dopamine effect like the trifecta, what
they call hormones,
all the feel good hormones.
You can look it up. It's called the
psychology of giving. And, you know, like, when
I read this, I was
you know, you're just like, you know, this
is what we have been told, like, for
1400 years, and
and this is you know, Muslims are known
by this. Muslims are known about you know,
that they will
you know, if you are being raised near
a Muslim family, they'll adopt you.
They'll adopt you. They'll make sure you're fed
more than their old children. I mean, this
is very part and parcel of being a
Muslim.
Generosity, that is actually
being a
the ability to give,
that is really what what defines of you
know, it's like a sign and symptom of
how how beautiful your imam is.
Right?
And so in fact,
like, getting into that habit.
Right? Now obviously, things that we are more
attached to, let's see what happens if we
depart ourselves.
Usually, it's like,
I don't have use for this, so let
me just give it away. No. I mean,
that's giving away the bad stuff.
Try giving away sometimes the good stuff.
That is really
helping the nafs disconnect.
Right? Because it's going to cry. It's like,
no. No. Not that. You really like this.
That's why I'm giving it away.
That's why I'm giving it away. Right? So
that's how we disconnect will happen. 2nd,
in your own households,
reduce
how much we talk about especially
to the children.
If it is always about, you know, you
have to become a doctor, you have to
become this, you have to become this, you
have to you know, this is what success
is. This
you know, then that also becomes part of
our psyche.
Okay? First of all, we should really do
you have to become a good Muslim.
Yes. Everybody has halal risk and all of
that.
You have to become a good Muslim. You
have to become a good speaker to Allah.
You have to become a true.
Salah, you cannot you cannot be lax in
your salah in your reading of the Quran.
You have to fast even, you know, nafili
fasting if you have to do. So, really,
the core of our discussion at home
should be focused on on our akhirah.
If it is solely I'm not saying don't
talk about the dunya. If somebody says, you
know, dad, I have homework to do. He's
like, no. No. No. Don't talk about this.
No. Not like that.
Yes. You can you can definitely talk, but
it should not Your your whole conversation
and discussions in life
should not just be centered around. This sometimes
bothers me. Right? Because I hear that that
people will only talk, oh, this is going
in my college and this professor.
And I think about this because that's all
what has consumed them.
You know, this professor, this homework, this class,
you know, I have to take MCATs. I
have to get into college. I have to
get into this.
And, you know, you you like to think
that it is just temporary and you hope
it's just temporary.
Because if it's not temporary, it will consume
a person because that's all they will keep
on thinking. It is not their fault. I
mean, the whole society is kinda built like
that. You have to be just thinking about
your career all the time and development.
And what the end is that what it
really means to be a human and what
it really means to be submitted to is
greatly, greatly affected because it's really now passive.
I mean, it's there somewhere. We don't even
know where it is because we don't even
have the time to think about it.
Right?
So this is
the aspect of things.
And
one of the things that I'm a shy
of all, so let's ask each other,
you know, because
being, you know, this, you know, there this
everybody will tell you we live in a
society that is hyperindividualistic
in nature.
Right? And they will say it as as
this is some kind of, like, a
a good thing.
Right? On paper, it might be, oh, yeah.
Individual, individual, individual.
We're not built like that. Human beings
are not built like that. You know? Socrates
or Aristotle. Right? It's like we are social
animals.
So what that means is we really need
to connect. So if you want to get
rid of that or
aspect of things,
trying to give our brothers
gift. The hadu, the habu, Nabi Sallam said.
Give each other hadiyah. Again, it doesn't need
to be that you buy like a Mustang.
You know? You know? It doesn't need to
be like that.
Right? If you're going somewhere, if there's, you
know, a candy or a chocolate, you know,
that they might enjoy, a donut,
a coffee,
you know, that they might like, or
anything anything will go. But get into the
habit. Don't think, you know, I know this
person too well. You know, he's just, nah.
I don't wanna give it to him. You
know? Why should I no. Just give it
to you know? This is and, you know,
this is how
used to act.
Anytime something would be given to him, he
would give it to others around them. And,
you know, this is this really it it,
again, it
affects you in a sense of that you
become a giver, saqih.
And so you're giving dunya,
and so the attachment to the dunya won't
be there then, which is what what we're
trying to avoid. Now please don't take this
the wrong way in the sense of, you
know, we have to, like,
put in our resignation letters and, you know,
we have no. No. None of that. It's
just don't allow that to affect us emotionally,
spiritually, and psychologically.
Okay? And this is what happens. Something happened
in the job and, oh my god, you
know, we're so stressed. What is going to
happen? How am I going to live?
That is not how a woman should be
acting.
Okay?
Yeah. It comes and goes.
That these are days
changes changes. You know? Sometimes,
you know, there's
that,
you know, there's you know, you have a
lot and sometimes you won't. That is just
what dunya is. You can't you can't change
dunya.
You can't say to the examiner, Allah change
my test.
Right? I mean, you can make dua make
it easy for me.
Right? But, you know, it's in your
and sometimes a lot of it becomes
a burden because
you'll be asked about all of that. Sometimes
being little becomes a burden because, you know,
then our worst character comes out because,
you know, it's it's we can't handle it.
All of that means that our nafs is
very much affected by dunya,
and the true seeker cannot be like that.
It's their object
that they seek is somebody else altogether,
which is,
which is.
Right? And this is what we see in
the life of.
Not something
abstract. No. This is how they lived.
They actualized this life.
Their life was not materialistic in nature. You
know, we all know that Masjid Nabhi, now
you go, it's it's a masterpiece of art.
But
when Nabi saw some, it was just
made from mud with some, you know
Yeah. They pumped, you know, the the the
leaves on top. That's it. There was no
carpet.
There was no carpet. They they used to
do
on the zameen, on dirt.
For for tens of years, they they did
that. Nabi Sasan did not have a pulpit
for the longest.
Right? He used to just stand on a
deep palm tree. That's where the is.
Sajid, I mean, you're like I mean, he's
like the, you know, SubhanAllah, Imam Al Ambia
and he's like Habibullah.
But why this?
Because they they showed and not that they
were trying to prove a point but that's
how they left.
Because it was it came. Allah had done
such a tazkiyah of them.
The dunya just didn't fuck them.
They did not want it.
They wanted it to give,
to be suki, and, you know, our mothers
were were like that. You know, all of
our mothers were like that. They were known
that for days, you know, for no 3
days in a row, they would have, like,
you know, food in their
in their house. No 3 days in a
row. Maybe their 1st and second day, maybe
they'll have it, and 3rd day won't have
it, or 1st day, then second, they don't.
Because anything they will be given, you know,
some of them would be given a stipend
for the year,
the same day, all the stipend has been
given away.
This this is how our mothers lived.
It's it's a it's a different living. We
have to reflect on that. And quickly, let's
get to the second point, which is
That's even a more of a color because
dunya, you can actually see and you can
be like, no. No. I want to stay
away from it. Basically means
prestige,
love of prestige,
love of status,
love of
acknowledgment,
love of recognition,
love of being known.
Right?
And
it should be very obvious why that can
be a killer because that's what wants.
Wants to be know.
Recognize me. Know
me,
praise me me, right? Me, myself, and I.
And so
also becomes a killer when we are talking
about this
And again, people will want to run after
this. They will do you know, and, you
know, obviously, in a capitalistic society,
that's the basis of, like, all of the
markets and, you know, even,
you know, we all know when, you know,
your big,
foundations give, you know, they want their names
on things.
I made this school. It has to be,
you know, Fallah School School of, you
know, Tandon School of Engineering because they gave
a $100,000,000.
I won my name
on all of these buildings that are being
constructed. Right? This hospital, you know, ward, it
has to be named after me. The street
has to be they are looking for permanence
through this. Why? Because aduniya sijinul mumin wajannatul
kafir.
A person who rejects, for them, this is
jannat.
They want their mark. This is their legacy.
They want, you know, I want to leave
my legacy.
For us, we want to send our legacy.
Right? It's very different.
They're like, you know, what are you leave
What what do you mean? I'm what I'm
looking for is what am I funding? That
is going to be my legacy forever.
Right?
And so
it's it's it's almost a disease. It has
become that
that, you know, that people want this kind
of thing because, you know, sincerity can never
be experienced. Ikhlas can never be experienced.
Ikhlas is like emptying your heart.
And how do you empty your heart when
it's filled with yourself?
With so many things, when it's
and with
yourself. Is you're filled
with your own self,
and you define your sense of self through
these things.
You know? One of the things that we
always, you know and, you know, I'm not
taking a dig at the doctors, but anytime
they will introduce themselves, you know, what's your
name? Oh, my my name is doctor Falan
Infala.
Well, I didn't really ask you, you know,
what you did.
Right? Why is why is it that you
have to
specify? Why can't you just my name is
Ahmed Arshad. That's that's it.
It's it's really, it's like, what is the
how do we define ourselves? What do we
look at it? You know? How do we
look at ourselves?
And now this identity has become part of
this rather than just being
that you are in dire need of Allah.
That's all you are,
So rather than defining ourselves through that,
we take, no, I just wanted this too.
I'm a king. I'm a president. I'm a
fullah. Fullah.
And people will use whatever they can use.
That's the tragedy. They will use dunya. They'll
always they will also use siddeen
to be known. They want to be known.
And this is now
Allah Janta. You know, 25 years ago, we
had no concept of this. But now this
is such a
it's such a thing now. You know? There's
a thing in in our deen of, like,
celebrity,
like, imams.
Right? First time I read this, I was
like, what is this?
What does this even mean?
How can it this mean? Because it seems
like very oxymoronic.
Right?
Because imam and sheikh and whatnot, they're supposed
I mean, by definition, it's
you are you have you have humility, humbleness,
you don't want to be known, but you're
still, like, you know, serving the
so it's like an oxymoron when when you
connect both both of them together. But it's
a thing now.
It's really
seeking the same thing
but using your dean for that.
And I think I've shared this before that
one time I was traveling.
I won't mention where, but in a state.
But
and I went there and, you know,
there were some fresh graduates from Darulum who
came and, you know, people were very happy
as they are because now you have local
imams. And
and
so one of them was asked to kind
of come and, you know, just,
you know, address the the congregation and whatnot.
And so the the way that he was
expressed, you know, it was like, oh, you
know,
we we invite Molana, Filan, and Filan to
please come and and please address the congregation.
And this person came, and the first thing
he says was
It's not Molana. You I'm. You know? It's
like,
I mean,
that shows that shows, again, like, what you're
you're using, you're utilizing
whatever title that you might have.
And
that's how you want to be known. That's
how you're defining yourself.
And you're using your dean
for that,
you know, to to make your nafs, you
know, what, even more known.
You know,
I mean, this great, great Sahabi.
Son-in-law of Rasulullah
and, you know, Ahlibayt of Rasulullah
One of the greatest lahideen.
Such a great person, masha'Allah, you know, and,
you know, the first child to accept Islam,
not somebody who came later on. He was
like 7, 8 years old.
He accepts
Islam.
One time
when he was the amir al meaning when
he was the caliph,
some
stranger came into the salah into where where
they used to eat, and
the stranger saw that this, you know, this
person across the the room is, like, staring
at me.
And so, you know, when he was done
and he went to to go pay and,
the person told him that, you know, that
person who was sitting there, he has paid
for you.
And he asked who he was. He was
like,
al Mu'minin who has paid for you.
Then he sought him out and, you know,
he really is like, who are you? You
know?
And he says,
that I am one of the I'm one
of the men of the Mu'mini. I'm one
of the Mu'mini. That's it.
He didn't say I'm Mirul Mu'mini, and he
didn't say I'm son-in-law of this. He didn't
say
You know, Ali rajata was known as Bab
ul Iyaim, the door of knowledge. He had
so much Irhmashar.
He didn't say I am the
father of Hassan and Hussain, you know, the
Shabaab, the,
you know, the the king of the Shabaab
of Jannah. You
know, that's
the
lord.
Just
one of the men.
See, we don't say that nowadays
because, again, we want that
recognition. You know? People who might be sheikh
or something, or somebody comes in, like, calls
them Abhay. Who are you calling Abhay?
That happens.
Ahmed.
Ahmed.
Why?
Why are we why why why do we
get upset over this? We get upset because
that's that it affects our nerves
because it is used to the job.
It is used to the recognition. And if
we don't recognize, people don't you know, we
we get upset.
Or give a ban. Oh, how many people
are coming? You know? No. Maybe 10 or
20 no. I I want 1,000.
Because the rate goes up. You know? It's
like how much? Sadieb, it's it's our
never acted like that. Never acted like that.
They despised, you know, this recognition.
Despised it. You know, recently I was,
in Chicago and, you know, one of my
close friends, you know, sheikh
sheikh
Hussein was, you know,
so I got to meet him. Beautiful
person and and a beautiful, you know,
you know,
and, you know, this is one of the
things. I've known him for,
what, like, 28, 29 years now.
And, you know, all this very down to
it.
Belongs to very well off families. One of
the
greatest doctors alive today in pathology, and,
you know, there's a cult like following
of him
in pathology, you know, because people don't graduate
without
using his bathoma book.
And
so simple.
Always simple. You know, he was the,
you know, he was the what do you
call that? The the speaker, you know, the
the speaker for Darussalam.
Right? What's the the end speaker? Right? What
would you call that? Main speaker. Right?
And, you know, he comes in. He just
goes on the side, and he's just praying
there on his own and, you know, with
a small toffee and whatnot. And,
did nobody nobody knows. You know, because he's
not sitting there upfront on the stage, and
he just
this is tarbia. This is tarbia of his
parents. This is tarbia of all of his
teachers,
This is what it means that you don't
allow these things to really affect you, who
you are as a human being,
and who you are
as a servant of Allah as an abt
of Allah
That is what is required. So don't make
your dunya,
don't use your deen
to just, you know, feed your nafs. That's
that's what we're talking about here.
People will do it. You know, my voice.
Oh, my look
at. So beautiful.
Some people, you know, will dress in a
specific way, and then they'll use that.
If you're doing it for sunnah and sunnah
alone, yes.
But if you start to feel that, you
know, like, not once, twice, but every single
time it's really affecting
how you perceive yourself, then maybe you have
to, like, look at it a little bit.
Because if you wear a topi, then people
won't call you Molana.
It's
you know, we we have to keep ourselves
in check. That's basically what it is.
Because this
and
it's such a killer
that we won't even know when it, you
know, when it will
will, you know, take us away. And so,
you know, sometimes I'm I'm you know, this
is why sometimes will I remember,
you know, when they were giving us back,
they would they will say, oh, you know,
in the first, people who are above
20, you know, they come first and then
you know? And even then, you know, this
kind of separation
because now every you know, people who are
above 20, like, I'm 20. Everybody's looking at
me.
And the ones who are not, they're like,
oh, you know, I wish I was in
their place. And
take your eyes off of
what actually matters with.
And we're using it exactly for for that
purpose. It's very diff it's very difficult to
escape
unless you keep your nafs in check. You
know, when people praise you, it's like,
oh, Hazrat this and Hazrat that, and, you
know, it's very difficult
to keep yourself in check.
You know, when when I invited Sheikh Hussain
to the
our convocation, you know, I'm going to come
here as your Khalif.
This is what, you know, being kind of
just
for now, often enough really looks like.
So I'm just giving these examples
that anybody who has any maqam in the
eyes of Allah, not a maqam in our
own eyes, because everybody has a maqam in
their own eyes,
But everybody who is maqam in the eyes
of Allah,
there are certain kafi'at and ahuwal they have,
and there's certain
bad characteristics
that they don't have. And so one of
the things that they don't have is this
because this is the root cause of all
the evil that we see.
So whether it is
whether we use for this or whether we
use for that.
Now this recognition and praise and this and
that. It is going to
be the poison that will
make sure that we die a spiritual death.
Okay. So as seekers, we have to be
extremely careful for it. We make dua.
The Allah subhanahu wa ta'ala allows
us to escape this love of the duniya.
May Allah give us such a love of
himself
to
that it just trumps every other love that
is there. Right? It just trumps every other
love.
And our becomes a for Allah. Our love,
hope becomes love for Allah.
Our
inclination becomes inclinations for Allah.
We will do some zikr
for people who are online.
We will go
quite for a little while. Don't think that
it has ended because
usually in our modalities,
we do longer. So it's not going to
be a couple of minutes. It's probably going
to be 15, 20 minutes.
Remain focused on your own
can
can have mercy on us.
So please do.
Close your eyes. Bow your heads in humility
and humbleness. Let go of all the thoughts
of the and everyone in this.
Let go of these attachments. Let go of
all of these
all of these connections that we have and
really focus on our connection with Allah. Focus
on your 2 fingers below your left chest.
Negate everything and everyone. Affirm Allah, Talha's presence
and feel
with your intuition that this noor, this light
is descending upon us from our
it is entering our call. Our call is
immersing in it. It's getting rid of all
the filth, of all the darkness.
Right? And feel that your call is calling
out to Allah.
Feel that your call will be saying, Allah,
Allah, Allah. And they'll be listening to Inja.