Ahmad Arshad – 10 03 2024 Remembrance Solace Of Hearts
AI: Summary ©
The importance of seeking the right experience for one's life, using the right kind of experiences for one's life, and maximizing benefits for the two billion Muslims living in extreme mode is emphasized. The use of resources and resources to achieve goals is also emphasized. The importance of being aware of one's love for someone and the "right way" of achieving success is emphasized. The speakers stress the need for individuals to become experts in technology and STEM to lead the modern age, and emphasize the importance of treating parents with "identity," being aware of one's love for someone, and being a source of pride.
AI: Summary ©
Assalamu alaikum warahmatullahi wabarakatuhu, alhamdulillahi wakafatuhu,
wasalamu ala ibadihi lazeen astaghfa amma ba'ad,
a'udhu billahi minash shaytanir rajim, bismillahirrahmanirrahim, adhkuruni,
adhkurkum, wajhkuruli, wa la takfuruni, subhana rabbika rabbal
izzati amma yasifoon, wasalamu ala al mursaleen, walhamdulillahi
rabbil alameen, wallahumma salli ala sayyidina Muhammadin wa
ala aali sayyidina Muhammadin wabarakatuhu.
Allah rabbul Izzat ke paak wa piyari laam
ke saad, hum is majlis ka aghaas karte
hain.
Allah rabbul Izzat ki taraf mutawajih ho jaye,
shukr ke saad, aur is zauk shauk ke
saad, ki Allah rabbul Izzat humare dil ki
haalat ko badal de, Allah ta'ala ismil
baithne ko humare li zariyat najat wa nadir.
Ameen Ya Rabbul Alameen.
Bismillahirrahmanirrahim.
Astaghfirullah rabbi min kulli dhanbi wa tubu ilayh.
Allahumma salli ala sayyidina Muhammadin wa ala aali
sayyidina Muhammadin wabarak wa sallim.
Bismillahirrahmanirrahim.
Alhamdulillahi rabbil alameen, ar-Rahman ar-Raheem, Maliki
yawm al-deen.
Iyyaka na'budu wa iyyaka nasta'een.
Ihdina al-sirata al-mustaqeem.
Sirata al-lazeena an'amta alayhim, ghayri al
-maghdubi alayhim, wala al-zalteen.
Ameen.
Alhamdulillahi rabbil alameen, ar-Rahman ar-Raheem, Ihdina
al-sirata al-mustaqeem.
Allahumma salli ala sayyidina Muhammadin wa ala aali
sayyidina Muhammadin wabarak wa sallim.
Bismillahirrahmanirrahim.
Alam nashrah laka sadarak wa wad'ana anka
wizrak allazi anqadha zahrak wa rafa'na laka
zikrak fa innama alusri yusran innama alusri yusra
fa idha faraghta fansab wa ila rabbika farghab
Alam nashrah laka
sadarak wa wad'ana anka wizrak allazi anqadha
zahrak Bismillahirrahmanirrahim.
Qul huwa Allahu ahad.
Allahu assamad.
Lam yalad wa lam yulad.
Wa lam yakullahu kufuwan ahad.
Qul huwa Allahu ahad.
Bismillahirrahmanirrahim.
Alhamdulillahi rabbil alameen, ar-Rahman ar-Raheem, Maliki
yawm al-deen.
Iyyaka na'budu wa iyyaka nasta'een.
Ihdina al-sirata al-mustaqeem.
Sirata al-lazeena an'amta alayhim ghayri al
-maghdubi alayhim wala al-zaleem.
Amin.
Allahumma salli ala Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa barik wa sallim.
Bismillahirrahmanirrahim.
Allahumma ya qadiyal hajat.
Allahumma ya kafiyal muhimmat.
Allahumma ya dafi'al baliyat.
Ya dafi'al baliyat.
Ya dafi'al baliyat.
Allahumma ya shafiyal amrad.
Allahumma ya rafi'al darajat.
Ya rafi'al darajat.
Ya rafi'al darajat.
Ya la fi'illah.
Allahumma ya muji'bal da'wat.
Ya muji'bal da'wat.
Ya muji'bal da'wat.
Allahumma ya musabibal asbab.
Ya musabibal asbab.
Ya musabibal asbab.
Allahumma Ya Arhamar Rahimeen, Ya Arhamar Rahimeen, Ya
Arhamar Rahimeen, Bi Rahmatika
Ya Arhamar Rahimeen, Ameen.
Bi hurmati Muhammad al-Mustafa wa bi siri
Surat al-Fatiha.
Ameen.
Ameen.
Ameen.
Ameen.
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Ameen.
As salamu alaikum wa rahmatullahi wa barakatuhu, wa
rahmatullahi wa barakatuhu, wa rahmatullahi wa barakatuhu.
Subhana rabbika rabbal izzati amma yasifoon, wa salaamun
ala al mursaleen, wa alhamdulillahi rabbil alameen.
Allahumma salli ala Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa barakuhu sallim.
For the last few weeks we have been
discussing the necessary ingredients to become a Muqarrib
of Allah subhanahu wa ta'ala, somebody who
is close to him, somebody who is near
to him.
And we looked at these general concepts that
if a person brings those concepts into their
life it becomes easier, meaning this journey becomes
much easier to become close to the divine,
become somebody who is pleasing to Allah subhanahu
wa ta'ala.
And just a brief recap, we looked at
seeking out actively the company of the righteous
people.
And in general that is something that should
be necessary for each and every one of
us because we all want to be inspired,
we all want motivation in our life.
And alhamdulillah the awliya of Allah subhanahu wa
ta'ala, the ulama of this deen, they
are such motivation and they inspire us to
become a better version of ourselves.
But we also looked at approaching these situations
and these circumstances and this company in a
state or in a hal of adab, in
a state of qadar, in a state of
muhabbah, that is necessary, that we should have
a mannerism, an attitude of adab.
And in general this is something that we
should have in our life.
Then we also looked at it from the
perspective of seekers of ilm, of knowledge, that
it should not just be to obey the
thirst of our mind, but it should really
be seeking knowledge that is really beneficial to
us, meaning it gives us sharasadr, it becomes
a light, becomes a source of nur for
us and brings us into a state of
enlightenment.
And such a knowledge will drive usually a
person to do a'mal saliha, a person will
become mutaharrik, meaning doing a'mal saliha will become
easy for such a person, and such a
person will seek out ways, seek out actions
that they can collect and they can bring
in their lives, so inshallah their every day
of their life is better than the day
that they have spent.
Such a person is also one that Allah
subhanahu wa ta'ala blesses with a state
of hikmah, which is this wisdom, and obviously
this wisdom people will say will come with
experience, but I will say that this wisdom
comes with the right kind of experience, because
we learn not from our experience but we
learn from reflecting on our experiences, and so
all the experiences that we have with our
masha'ikh, with our ulema in the righteous
company, all of that helps us alhamdulillah to
learn proper decision making in our life, how
to make good decisions, how to make proper
decisions, like how to act in every situation.
Once we have seen that, and once we
have seen that from our own righteous people,
then it becomes easy not to make mistakes,
that I don't have to second guess, I
don't have to, I have no idea how
to behave in a certain situation.
So this is the hikmah that we find
in our Salaf Salihin, Allah subhanahu wa ta
'ala had filled them with this notion, and
alhamdulillah they were able to achieve so much
in their life, they were not reactionary, they
always used to think things through, alhamdulillah, just
because their heart was at peace, their heart
was in connection with Allah subhanahu wa ta
'ala, then this divine wisdom, the wisdom from
Allah subhanahu wa ta'ala, flowed through them
as well.
Today insha'Allah we will try to finish
this topic.
Now when a person has experienced this, when
a person has been in the company of
the virtuous people, and when a person seeks
out knowledge that is beneficial, does amal on
it, becomes also themselves a source of wisdom,
hikmah, then there are certain kafiyat and ahwal
that you will find, and one of them,
we have spoken about this before, is what
we call zuhid fi dunya.
Only when you have kind of gone through
this process, will you realize this zuhid fi
dunya.
Zuhid is really understanding the reality of this
dunya, that is what zuhid is.
You know, the natural state of our being
is that we are attached, we are attracted,
we are connected to this dunya.
Dunya is anything that we see around us.
Dunya is, you know, all the things that
we accumulate in our lives.
Dunya is our state of, you know, status
and ranks and things like that.
You know, what we call jah and what
we call bah.
So it could be physical, but it could
also be something that we just seek.
You know, I want to have a specific
title next to me, and I want people
to recognize me with that title.
So people will have all of these desires
and passions, all of this is dunya.
Some mashayikh will say ghairullah, but only once
you have gone through the process, you realize
the reality of the dunya, in a sense
that it is so temporal, and you can
just go, you know, what we call in
our life, in our own tongue, it's so
beqar, right, that it's so useless, like running
after it, that, you know, if we were
taking our last breath, and if you look
back, you know, if you look back and
reflect on the life that we have led
and things that we ran after, we'd probably
laugh.
We'd probably laugh at ourselves, like, what did
we do?
How did we spend our life?
Hmm?
What were those things that we were running
after?
So, zuhd fi dunya is that disconnect from
the dunya.
Now, just like before, I want to be
extremely, extremely clear that zuhd fi dunya does
not mean that you are in a state
of faqr, that you're in a state of
need, you know, with other people, of ihtiyaj,
with other people.
No, no, no.
Zuhd fi dunya is that the heart is
not attached to the lazat of the dunya.
You don't define yourselves based on how many
lazat, how many enjoyments, how many pleasures you
have in your life, but in terms of
your actual connection and ta'allaf with Allah
subhanahu wa ta'ala.
Okay, so you have to be very clear,
because as I've mentioned before, alhamdulillah, if you
look at the life of Rasulullah ﷺ, it's
not that Rasul-e-Akram ﷺ did not
have a source of income.
He did, you know, especially in Medina Munawwara.
But if you look at his life, he
was so disconnected from it that whatever would
come, he would just give it sadaqas.
He would just spend on the community, he
would spend on the ummah.
He never used it to really, what we
would call, improve his own lifestyle, right?
He never used it to define himself in
terms of, oh, look at how much I
have, right?
An example of somebody who did use it,
you know, Qarun, in the Qur'an itself,
tells the story of Qarun, somebody whose wealth
that wealth that Allah subhanahu wa ta'ala
gave him just became a source of his
own misguidance, right?
So, sahabah kiram, rizwanullah, hajmein, we find many
examples of people who Allah subhanahu wa ta
'ala blessed with the dunya, but they used
it in the right way.
Greatest example of Usman-e-Ghani, the reason
that he was called Ghani, was that he
had this istighna that Allah subhanahu wa ta
'ala gave him so much, but he just
kind of used it as a source of
benefiting the community, benefiting the Ummah, and to
get close to Allah subhanahu wa ta'ala.
I mean, that's basically what he was.
He would use and he would find ways
of benefiting.
Abu Bakr Siddiq was also quite affluent, and
we mentioned last time, that especially when the
boycott of Rasul-e-Ikram sallallahu alayhi wa
sallam and his family was happening in Shari
'ah B Talib, one of the few people
who really just spent whatever they had was
Abu Bakr Siddiq, because he was a merchant,
he was a trader, and so whatever Allah
subhanahu wa ta'ala had blessed him, he
just used that, because he was from a
different family, so he was not boycotted.
Hazrat Umar-e-Farooq who was not boycotted,
so they were just spent.
So, we also have to become those people
that utilize whatever khair Allah subhanahu wa ta
'ala gives us, in terms of what we
call dunya, whether it is physical possession or
whether it is titles and a positionality, what
we call our vantage, you know, that Allah
subhanahu wa ta'ala puts you in a
position of power or authority, we use all
of that to benefit the Ummah.
We have to use it for the benefit
of the Ummah.
This is what Zuhud is.
You know, Imam Abu Hanifa rahmatullah ta'ala,
somebody asked him that if there is some
inheritance and somebody makes a will that you
should give all of this to mutawakkilin, then
who should we give it to?
He said that you should give it to
the farmers.
So, if a will is that whatever I
have, give it to the mutawakkilin, people who
have tawakkul, who trust Allah, give it to
the farmers.
That makes sense because, you know, a farmer,
all they do is they toil and they
put the seeds in and after that it
is complete tawakkulin Allah ta'ala.
Whether those seeds grow or not grow, whether
there is an attack of insects and locusts
and whether it's going to rain, they'll find
water, they'll find fertilizers, God forbid there's some
fire.
All of that, this is just complete tawakkul
that from the seed all the way to
a crop that they're able to harvest.
It's tawakkul after tawakkul after tawakkul.
So, that is what mutawakkilin is.
And somebody then asked him that if somebody
wills that give all of my belongings, my
virasa, my inheritance to the most intelligent person,
most intelligent person, who should I give it
to?
And he said that you should give it
to the zahideen.
You should give it to the jamaat of
people of zohd, people who have understood the
reality of the dunya.
So, give it to them because they are
the most intelligent people.
So, the most intelligent people is not necessarily
a person with the best degrees and from
the best colleges, universities, or best jobs and
that sort of thing.
A person is who understands the haqiqah and
who utilizes these positionalities and this wealth that
Allah Ta'ala gives for the right purpose.
So, this is something we have to really
make very clear in our minds.
Especially nowadays, the time that we are living
in, it is necessary that the Muslims rethink
their approach to the dunya.
Not necessarily being attached to it.
Again, as I said, I've said it like
the end time now.
But really, how do we utilize it to
benefit the two billion Muslims that exist today
in extreme weakness, in a state of extreme
weakness, in a state of extreme fragmentation.
And, you know, they're not acting like one
body, even though pockets of Muslims may have
resources, but they're not using their resources for
the benefit of the ummah, for the benefit
of the deen.
They are using these resources for building tall
buildings and constructing tall buildings and, you know,
building casinos and concert halls and whatnot.
Just redesigning the Muslim society.
So, it's unfortunate, it's tragic that whatever Allah
Ta'ala has given, you don't use it
for the benefit of the whole of ummah,
to bring it together for the unity of
the ummah, for the strength of the ummah,
you know, that requires nowadays, you know, that
today, nowadays, it is absolutely required, I would
say, you know, like, it's almost like for
the kifaya, for the ummah, to be experts,
to be people who are experts in technology,
people who understand technology, people who are experts
in STEM, right, people who are experts and
lead this, right, all you need to do
is look at the history, like the history,
it's not the lack of Iman, you know,
Alhamdulillah, they were people of Iman, but like
Rasulullah, Rasulullah Sallallahu Alaihi Wasallam, and I was
talking to somebody, that Rasulullah Sallallahu Alaihi Wasallam,
nobody could be closer to Allah Subhanu Wa
Ta'ala than our Nabi Sallallahu Alaihi Wasallam.
Nobody is a greater wali than our Nabi
Sallallahu Alaihi Wasallam.
Nobody is a role model than our Nabi
Sallallahu Alaihi Wasallam.
With that connection, with that divine connection, you
find, of course, a lot of hadith that
talk about how he made duas, and how
he really, you know, went into sujood and
asked Allah Subhanu Wa Ta'ala, of course,
of course, there's this, there's that, meaning we
need to become people who have duas, people
of dua, we go into sajda, we ask
Allah Subhanu Wa Ta'ala, but on the
other hand, Rasulullah Sallallahu Alaihi Wasallam was one
of the greatest planners.
If you, if you look at the logistics
of how he arranged the Muslim community, if
you look at how he went out of
the way to meet with different tribes, to
have treaties with different tribes, and, and, you
know, the, I mean, the whole, you know,
the, I mean, there, it was very elaborate.
So you find that you need both of
them.
He actually sent sahaba, to learn languages, because,
as we know, that, you know, the Arab,
the ravaj wasn't there to learn, right?
I mean, there were, I mean, of course,
there were dwellers of the deserts, right?
And the lifestyle was very, you know, it
was either trade or commerce, or if you
look at Medina Munawwara, you know, you have
people who would farm and who would grow
dates.
So it wasn't like a, you know, what
we would call like having big libraries, and,
you know, people who are, you know, who
were engaged in that kind of learning.
I mean, you had a few people, but
those were the people who went to the
Byzantine Empire, Roman Empire, Syria now, nowadays, and
whatnot, and learned from there.
So Rasulullah actually sent sahaba to learn this.
And so again, as an ummah, we need
to develop expertise, we need to develop expertise
in every single field that is out there.
Again, we don't use that for our own
wahwah.
We don't use it all, mashallah, look at
me, I'm, you know, I won a Nobel
Prize in chemistry or something like that.
None of that matters.
None of that wahwah matters.
What matters is how do we utilize, again,
that knowledge, that expertise, that positionality, that wealth,
everything Allah subhanahu wa ta'ala has given
us, for the sake of benefiting the deen,
for the sake of benefiting the ummah, in
service of it.
Okay, so you know, this is what I
usually, you know, I tell the youth and
youngsters that, you know, you have to really
look at your life from that perspective.
Okay, learn your deen.
Yes, so you understand what life is all
about, you find meaning, you find purpose in
it.
But also make sure that your life, that
50, 60 years that you're living in this
dunya, and everybody's different, not everybody can become
an engineer, not everybody can become a doctor,
not every person's journey is going to be
different.
But you have to put in front of
you, how do I benefit the ummah?
How do I maximize that benefit?
Okay, and that is all part of the
zuhud.
That is all part of the zuhud.
We act like Hazrat Uthman i Ghani, we
act like Hazrat Abdul Rehman ibn A'uf,
we act like Hazrat Abu Bakr al-Siddiq.
We act like the sahaba.
And even just an example just given, Imam
Abu Hanifa rahmatullah, we know that he was
a merchant, he was quite wealthy, right?
No man, you know, he was Imam Abu
Hanifa, he was quite wealthy actually, but you
know, subhanAllah, he would spend.
The famous example of Abdullah ibn Mubarak rahmatullah,
he was a muhaddith, a great muhaddith, extremely
wealthy person, right?
They were merchants, they engaged in this, but
again, they were people who understood their place
in this world.
So yes, they have all of this, but
they understood that my job is to please
Allah subhanahu wa ta'ala, to get close
to Allah subhanahu wa ta'ala, and use
whatever Allah ta'ala has given me in
the service of them.
So they did that.
So they did that.
Okay, so again, this is the choice is
up to us.
Do we become like Qarun?
Qarun had an end as well, right?
And we all know what the end of
Qarun was.
Or we become like Hazrat Uthman i Ghani
or we become like Abu Bakr Siddiq or
we become like all the other Salaf Salihin,
who were also wealthy and rich, but alhamdulillah,
Allah ta'ala gave them what is a
khatmah bil khair, a beautiful end as well.
Okay, so this is Zuhud fi dunya.
And with the Zuhud fi dunya, once your
heart is in the state of Zuhud, this
is when the natural or the right or
pure inclination towards Allah subhanahu wa ta'ala
becomes easy.
This is what we call anabat illallah.
Anabat illallah, again, it's a state of heart.
It's a state of the ruh that your
heart is inclined towards Allah.
You can be a student of knowledge without
being a munib, abdun munib.
Because you might be doing it because, you
know, you want people to call you a
hafidh or an alim or this or that
or, you know, you want what they call
being a Muslim leader.
That word that is used nowadays, you know,
being in a leadership position.
That's fine.
But with that anabat illallah, that inclination, and
the Qur'an calls it, you know, people
abdun munib, people of inabah or qalbi munib,
the heart that has inabat in it, that
is inclined towards Allah.
Once you empty out your heart from the
desires and passions of the dunya, then it
becomes easy to make Allah subhanahu wa ta
'ala your goal in life.
Okay.
And then, as I said, you use whatever
resources Allah gives you, whatever talents, capabilities Allah
gives you, in service of becoming close to
Allah subhanahu wa ta'ala.
So, it's an important thing to have this
be-raghbati towards the dunya and have this
raghba towards Allah subhanahu wa ta'ala.
And this state of heart is also called
ikhlas, sincerity.
Because once you empty your hearts from the
passions of the dunya, then it becomes extremely
easy to do everything for your beloved.
Because now all you think about is your
beloved.
So, ikhlas is a good state to have.
So, alhamdulillah, you know, once a person feels
that this is a safer place to be.
Of course, nobody is safe till they breathe
their last.
We also always have to be cautious of
shaitan and the trickery of shaitan in our
own nafs, always.
But when a person feels that the raghbat
of the dunya is not there, and I've
mentioned what that means, it means the attachment
is not there, it doesn't mean lack of
it.
It's just that you're not defining yourself through
it.
And when a person just is filled with
that inaba, with that raghbat of Allah subhanahu
wa ta'ala, you know, how do I
become closer to Allah subhanahu wa ta'ala
and how do I keep on benefiting the
ummah?
When a person has this, then alhamdulillah, the
journey of becoming a muqarrab of Allah subhanahu
wa ta'ala becomes easy.
And, you know, this is a good state
to be in.
You know, as we had mentioned for a
few weeks now, you know, allaka muqarrab, I
mean, we keep hearing that, but I mean,
what does it mean?
I mean, there's a hadith that has been
mentioned by Hazrat Abu Hurairah r.a and
you also find this in the Arba'een
of Imam Nabawi r.a. It's a very
famous hadith.
It's a hadith of Qudsi in which Allah
subhanahu wa ta'ala, the Rasul of Allah
s.a.w. said that, Allah subhanahu wa
ta'ala says that, I mean, just look
at each part of this hadith.
First part, whoever shows enmity to one of
my walis, one of my friends, then I
have declared war against them.
So now, as we defined before, the wali
is a person who already has achieved qurba
of Allah subhanahu wa ta'ala.
Again, going through the whole process that we
have been discussing.
So, Allah ta'ala starts with that.
That, you know, whoever shows enmity, whoever opposes
them, whoever shows enmity to my
wali, to my friends, then I have declared
war against them.
And then Allah subhanahu wa ta'ala says,
like how, what is this process?
So, he says that, my servant does not
draw near to me with anything more beloved
to me than the religious duties that I've
obligated upon him.
Meaning, a person draws close to me through
the fara'id.
Now, the fara'id, the things that are
fara'id obligatory.
Of course, we know the five pillars of
the deen, but there are so many other
wajibat of the deen as well.
There are so many other wajibat, it's not
necessarily just the salah.
Of course, salah is part of it, but
it is looking holistically things that we need
that are fara'id and wajibat that should
be in our life.
Like, for example, even being kind and merciful
to our parents.
Do you not think that is a wajib
for a person to do that?
Of course, it is.
I mean, this is said in the Quran
again and again.
Again and again, it's mentioned in the Quran.
That you have to treat your parents with
ihsan.
Ihsan is excellence.
Ihsan is doing favor.
Ihsan is with beauty.
You have to treat your parents with that.
Of course, this is part of the fara
'id and wajibat that we are talking about.
Allah subhanahu wa ta'ala is mentioning that
a person draws.
So, it's not just the hukookullah aspect of
things.
Of course, you fast, you give your zakah,
when it becomes fard, you go for hajj,
and of course, the daily prayers.
But when you look at the hukookul ibad
as well, the rights of people around us,
a lot of these things are wajibat.
Again, the ulama, one of their jobs is
to kind of identify what these things are.
Some of them, things are farzi'een, and
then some are farzi' kafaya.
Farzi' kafaya means that some in the community
should be doing it.
Some in the community should at least be
doing it.
Otherwise, the whole community becomes blameworthy.
So, this is how the journey of becoming
close to Allah subhanahu wa ta'ala starts.
And then Allah ta'ala says that my
servant continues to draw near to me with
nawafil, nafl deeds until I love him.
So, this is where you show your love.
Love is not that you just limit yourself
to what has been required of you.
It's not just that you do ABC.
If you do ABC, and then you also
do D and E and F and G,
why?
Because of your connection with your muhabba.
So, for example, if your parents, if your
father tells you, you know, beta, can you
get me some coffee, some chai?
You listen to your father, it's like, okay,
I'm going to bring him some chai.
Mashallah, you try, make some good doodhpatti.
But while you're bringing it, because of your
own muhabba, you say, you know what, my
abbu also likes namak para.
My abbu also likes some oreos.
My abbu might like some pakoras as well.
And so you prepare all of that extra,
even though your father never asked you for
that.
But you take that extra step.
You take that extra step.
And you bring that.
Do you think that your father or your
mother would be happy?
Like, oh, mashallah, you know, look at what
you did.
I didn't even ask for this.
Jazakallah for bringing it.
This is the extra stuff that you do.
This is the extra.
You know, you go pick up somebody from
the airport.
I mean, they only ask for a ride.
Imagine you go there with a bouquet of
flowers, right?
Or it's the extra happening because you're doing,
you're showing that somebody really matters, that you
really care about something.
So similarly, that's exactly what nafal is.
It's not that you don't, you know, if
you don't do nawafil that, you know, you'll
be blameworthy, that Allah will give you some
kind of punishment for that.
I mean, that's the definition of nafal is
that it's something extra.
But it shows that Allah matters to you.
It shows that Allah matters.
So this is what the state of nafal
is.
Ya Allah, I know I'm required to do
this, right?
But Allah, I love you so much more
that I just, I have to do this
extra.
I have to do this extra.
And you find this even in salah you
have, you have the nawafil.
Even in fasting, you fast 30 days, you
have to fast.
That is fard upon everyone.
But then there are all these extra fasts
as well.
You know, the Mondays and the Thursdays and
the 13th, 14th and 15th.
And you know, other nawafil as well.
They're nawafil.
They're nawafil fast.
But why are they there?
Allah, you matter to me.
Same thing, zakat is fard.
But then there's all this extra sadaqat, right?
Because Allah, you matter to me.
Hajj is fard upon certain people, right?
But then, you know, once you're done with
it, what is umrah?
Umrah is, Ya Allah, this is my extra
because you really matter to me.
So it is showing to Allah subhanahu wa
ta'ala that Allah ta'ala, you matter.
And so Allah ta'ala says in this
hadith, it's mentioned in Bukhari.
And as I said, Imam Nabi rahmatullah includes
this in his arba'een as well.
That, you know, the person becomes beloved to
me, right?
So draws near, how?
Making sure all the farad are kept.
Becomes beloved.
You know, I start loving him.
Such a beautiful, Allah ta'ala say, I
start loving this person.
All the extra things that we do for
Allah subhanahu wa ta'ala.
And what is the sign and symptom of
that love?
What is the effect?
Because people might say, you know, what might
be the effect of it?
The hadith goes, when I love him, I
am his hearing with which he hears.
I become his ears with which he hears.
Sajeed, right?
Of course, there's a, um, it's not physical,
it's not literal, of course, you know, Allah
subhanahu wa ta'ala is a transcendent.
But, you know, just look at the barakah
of such a person.
Allah ta'ala saying, I become the hearing
with which this person hears.
And I become the sight with which he
sees.
What a strange thing.
Allah ta'ala says, the one who sees,
I become his sight.
So just, again, like, look at the barakah
of such a person that the hearing is,
hearing, you know, Allah says, I become the
hearing, I become the sight.
And his hand with which he strikes and
his foot with which he walks.
Everything, this is like everything.
I'm moving my limbs, right?
Most important part of my body, right?
I have to walk with my legs.
I have to perform with my hands and
arms.
My, you know, my basarat and my sama
'at, right?
It's like the most important ones, right?
I need to be able to hear to
make sense of the world.
I need to be able to see.
So it's everything that is extremely necessary.
You know, I can remain quiet.
I mean, speech is a very important part.
But even if I'm quiet, you know, like
if the tongue doesn't speak, right, a person
can still survive.
But I mean, you need the hearing, you
need the sight, you need to be able
to use your arms and your legs.
So it's really like, you know, you being
a practical, productive person.
And Allah ta'ala says that I become,
I become those things that make you productive.
I get, you know, I put barakah in
your life, that such a person, their company,
their, you know, their sitting with them, sitting
in the sohbah becomes a source, source of
barakah for those around.
This is the whole cycle of how you
become a muqarrab.
And then the others who sit in your,
in your company also start the journey of
becoming a muqarrab of Allah subhanahu wa ta
'ala.
And then again, Allah ta'ala says, when
he, were he to ask me, were he
to ask me, make dua to me, I
would surely give it to him.
There's like no doubt I will give it
to him.
This is the definition of what we call
mustajab ud-dawad.
That such people who are muqarrab, such people
who are wali, they become those people who
are mustajab ud-dawad.
Allah ta'ala does not reject their duas.
Allah ta'ala accepts their dua.
Again, this is the barakah of all that
they had done.
This is not just a person with a
specific DNA.
This is a person who made effort.
And we keep talking about what that effort
looks like.
So they made this whole journey till they
come to a point where Allah ta'ala
says, I start loving him.
I love this person.
I become their sight and their hearing and
their arms and their legs.
And if they were to ask me something,
I will give it to them.
And were he to seek refuge with me,
I would surely grant him refuge as well.
Allah ta'ala says, if a person, such
a person seeks protection, I mean, this protection
could be from the nafs.
This protection could be from shaytan.
This protection could be from bad company.
This protection could be from anything, you know,
like think about all the things that we
run away from in our lives.
Allah subhanahu wa ta'ala gives protection from
all of that, from all of that.
This protection and another signs of being a
wali of the, in the Qur'an is,
So this could also mean that Allah subhanahu
wa ta'ala protects such a person from
that khawf, from the fear, the state of
the ummah now.
And huzn, always the state of grief, fear
of the unknown, Allah ta'ala becomes a
protection, a source of refuge against those things.
So this is, this is, you know, we
have to really look at these ayahs and
look at these hadiths collectively, because Allah ta
'ala is talking about a state of being,
being a muqarrab, being a wali.
It's very clear, clearly mentioned in the Qur
'an and hadith.
This is not made up stuff.
It's clearly mentioned in the Qur'an and
hadith.
So it means, this is something that we
have to aim for.
Okay, this is something we have to aim
for in our lives.
So we have to kind of follow the
curriculum that exists, right?
Good sohbah, right?
Becoming a person who does adab and qadar
and muhabbat, you know, become a person like
that in all states that we're in, looking
for ilm-e-nafi, doing amal-e-saliha,
right?
Becoming a source of hikmah, you know, having
the capacity to be a good decision maker
in our lives, you know, with wisdom, right?
And then, you know, being in a state
of zuhd, that, you know, whatever Allah ta
'ala gives me, whatever wealth Allah gives me,
whatever position Allah ta'ala gives me, I
use it not source for my own self
-actualization, but I do it as a source
of benefiting the ummah, getting drawing close to
Allah subhanahu wa ta'ala.
And then, of course, such a person will
have anabat ilallah, as Allah ta'ala says
in the Qur'an, abd-e-muneeb, kalb
-e-muneeb.
Such a person will have ikhlas, sincerity, and
such a person will, inshallah ta'ala, end
up being a mukarrab of Allah subhanahu wa
ta'ala.
So, inshallah ta'ala, we make du'a
to Allah ta'ala that Allah ta'ala
allows us to, inshallah ta'ala, experience this
in our life, or at least have the
goal in our life, right?
You have to have goals in your life.
You cannot just live your life day by
day, you know.
That's not how we live our lives.
Rasool-e-Akram sallallahu alayhi wa sallam was
extremely goal-oriented, very goal-oriented.
And it's not, if you look at his
mubarak life, it's not that every single endeavor
that he had resulted in success.
We have the example of, for example, Ta
'if, you know, from that point in time,
if you look at that specific point in
time, one could have said that, you know,
he made that journey, and he wanted the
people of Ta'if to accept him, but
that did not result in that.
But that did not relent Rasool-e-Akram.
But this is what a goal-oriented person
is, that you keep trying, you know, you
try here, it did not work, you try
here, okay, maybe it won't work.
You keep on trying.
And he went to Madinah Munawwara, alhamdulillah, Allah
subhanahu wa ta'ala opened up doors again
and again.
And even there, not every single expedition resulted
in success.
I mean, we know that Badr, alhamdulillah, divine
help was there.
But in Uhud, you know, the Qur'an
tells us that there was difficulty there.
And the Qur'an tells us why the
difficulty was Rasool-e-Akram.
There was a setback.
Rasool-e-Akram you know, lost Amir Hamza,
one of the greatest sahaba.
A lot of people were shaheed, you know,
70 shuhada were there.
And one could have said, Oh, my God,
you know, that could have been end of
it.
No, but you keep moving, you keep going,
you keep working towards your goal.
Khandaq, Khandaq was extremely, you know, the battle
of the trench, very difficult, extremely difficult.
I like the major like warrior tribes and
whatnot.
They came together just with the sole purpose
of annihilation.
There was no other purpose.
It wasn't like, let's have some discussion.
No, it was annihilation.
And you had some treacherous people in Madina
Munawwara as well.
You have the munafiqeen and you had certain
tribes as well, who were, you know, who
became a source, you know, we're going to
backstab the Muslims.
Again, at that point in time, a person
could have said, Ya Allah, is this the
end of it?
Is this the end of the Ummah?
But you don't allow setbacks, because again, you're
goal oriented, you're tawakkul in Allah subhanahu wa
ta'ala and, you know, Nabi ﷺ kept
on moving on and moving on and moving
on.
We have to live our life like that
as well.
We have to become people with certain goals
and vision, direction.
We have to become the zahideen.
We have to have the knowledge of the
dunya.
We also have to have the knowledge of
the deen.
And again, we use all of that for
the benefit of our Ummah and for the
benefit of Islam.
So may Allah subhanahu wa ta'ala allow
us, inshallah, to become those people.
Ameen, Ya Rabbul Aalameen.
InshaAllah ta'ala for a few minutes, just
close your eyes, bow your heads in humility
and humbleness.
Just disconnect yourself from the thoughts of the
dunya and everything in the dunya, everyone in
the dunya.
Step back, focus on your hearts, make intention
with himmah.
And that all the filth and darkness is
dissipating away.
InshaAllah, listen to your heart saying Allah, Allah,
Allah.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
Ameen.
صلى الله تعالى على خير خلقه محمد وعلى
آله والساده اجمعين برحمتك اللهم