Ahmad Arshad – 12 05 2024 Remembrance Solace Of Hearts
AI: Summary ©
The transcript describes a series of music and national titles, including the title of Islam, the title of Islam, and the title of the first century. The transcript uses various language and terminology, including "na' empy," "na' aali," "na' aali," and "na' aali." The transcript also touches on the use ofPs graduation and "nafs" within the nafs, as well as the importance of protecting oneself from negative emotions and negative behavior. The speakers stress the need to be careful and be aware of one's own personality and effort, and stress the importance of acceptance and being aware of one's own inner and outer self.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
Alhamdulillah wa kafa.
In the name of Allah, the most Beneficent,
the most Merciful.
Remember me, I remember you, and thank me,
and do not disbelieve.
Glory be to your Lord, the Lord of
Glory, from what they describe.
Peace be upon the messengers, and praise be
to Allah, Lord of the worlds.
O Allah, send blessings upon the Master of
Muhammad, and upon the family of the Master
of Muhammad, and upon the companions of the
Master of Muhammad, and bless and send blessings.
Inshallah, if we begin this, Majlis with the
beautiful name of Allah subhanahu wa ta'ala.
And we send salutations on His Habib and
our Habib Hazrat Muhammad Mustafa ﷺ.
And we make du'a to Allah subhanahu
wa ta'ala that Allah ta'ala makes
this a companionship of Barakah and Maghfirah and
a source of our Nijat for the Day
of Judgment inshallah ta'ala.
Please remain focused on your hearts and make
sure your hearts are focused on Allah subhanahu
wa ta'ala alone as every single time
we'll begin with Khatmat-e-Khajagan.
These are some adhkar, some du'as that
our Mashayikh they used to read in their
lives and they found the Barakah of them.
So I will recite them out loud once
or twice and you can follow along inshallah
ta'ala and whisper it inshallah.
Bismillahirrahmanirrahim.
Astaghfirullah rabbi min kulli dhanbi wa tubu ilaih.
Allahumma salli ala Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa barik wa salim.
Bismillahirrahmanirrahim.
Alhamdulillahi rabbil alameen.
Arrahmanirrahim.
Maliki yawm al-deen.
Iyyaka na'budu wa iyyaka nasta'een.
Ihdina al-sirata al-mustaqeen.
Sirata al-lazeena an'amta alayhim ghayri al
-maghdubi alayhim wala al-zaalmeen.
Allahumma salli ala Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa barik wa salim.
Bismillahirrahmanirrahim.
Alam nashraah laka sadarak wa wadaa'na a
'inka vizrak allathee anqadha zahrak wa rafa'na
laka zikrak fa innama alusri yusran innama alusri
yusra fa idha faraghta fansab wa ila rabbika
farghab Alam nashraah laka
sadarak Bismillahirrahmanirrahim.
Qul huwa Allahu ahad, Allahu assamad.
Lam yalid wa lam yulad.
Wa lam yakullahu kufuwan ahad.
Qul huwa Allahu ahad.
Bismillahirrahmanirrahim.
Alhamdulillahi rabbil alameen.
Arrahmanirrahim.
Malik yawm al-deen.
Iyyaka na'budu wa iyyaka nasta'een.
Ihdina al-sirata al-mustaqeem.
Sirata allatheena an'amta alayhim ghayri al-maghdubi
alayhim wala al-zaalmeen.
Ameen.
Allahumma salli ala Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Allahumma salli
ala Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin
wa ala aali Sayyidina Muhammadin wa ala aali
Sayyidina Muhammadin wa ala aali Sayyidina Muhammadin wa
ala aali Sayyidina Muhammadin wa ala aali Sayyidina
Muhammadin wa ala aali Sayyidina Muhammadin wa ala
aali Sayyidina Muhammadin wa ala aali The
creation of Allah that is an embodiment of
pure khair and goodness is what we call
Mala'ika or the angels.
And the creation of Allah that is an
embodiment of pure shar is what we call
Shayateen.
And in the middle you have Banino Insaan.
That Allah subhanahu wa ta'ala has made
us a combination of khair and shar.
That Allah subhanahu wa ta'ala has inspired
within our nafs this ability to act on
khair and the ability to act on shar
as well.
And this is the limited choice and free
will that Allah subhanahu wa ta'ala has
given us.
That we can choose to either follow the
khair within our shar or the khair within
our nafs or the shar within our nafs.
Now the purpose of ilmul tazkiyah or ilmul
ihsan is that a person remains introspective and
keeps a control on their nafs so khair
becomes ghalib.
So this internal battle with our demons, the
khair within us becomes ghalib.
So much so that a level of purification
comes that the shar becomes maghloob completely or
completely erased.
Such a nafs is called nafsul mutma'inna.
A nafs that has found contentment with their
Rab.
Now because we have both within ourselves, naturally
when we come across other people we notice
khair and shar.
And depending on the situation of our own
inner self, our own batin, we will sometimes
pay more attention to one or the other.
So for example if there is darkness within
our qalb, there is darkness within our nafs,
then naturally the aql will follow and the
khayalat and the thoughts within that person will
also become darkened.
Now such a person will focus on the
shar of others.
Anything evil or any wrongdoing, any false, they
will become more visible to us than any
khair or any goodness that may be present
in them.
It's because we choose to look through the
lens of that darkness and if we do
that then everything looks dark.
And so a mizaj, a temperament, a cynical,
a negative temperament gets developed.
A person who persists in that and over
time you will find that such person will
never find khair in anyone.
You can have the best people, you can
have the most perfect people in front of
them and they will always find some fault
in them.
Because that's the way that they have done
their own tarbiyah of their self.
That they are negative in their outlook and
they are looking for faults in others.
Obviously this is something that the deen does
not want us to do but this is
something that is a sign, especially for salikeen,
that such a person is not spending enough
time in their own zikr nor do they
have enough rabita when they are masha'ikh.
Meaning they are weak in their zikr and
they are weak in their suhbah.
And so this is why this darkness is
persisting.
Because if you look, when you turn the
light off, all sorts of insects will come
out.
Any roaches that might be present here, any
spiders that might be here, they will come
out.
And as soon as the light is turned
on, all the insects they run away.
Same thing here, when the noor, when the
light of zikr is within our hearts, then
it enlightens our soul.
Not only our qalb but our nafs and
our aql will follow.
It means that all the negative thinking about
others, it is going to run away.
The filth of our own thoughts is going
to dissipate away.
And you turn the light off, meaning ghafla
overcomes heedlessness, unawareness, forgetfulness, all of this overcomes
you.
And now the natural result of that will
be such a person will have darkness in
their thoughts as well.
So this is something that we have to
remain vigilant about.
Because Allah subhanahu wa ta'ala has ordered
us as people who bring iman, this is
a challenge for us.
Especially if you look at surah hujrat.
Surah hujrat is a very important surah when
it comes to learning the adab of life
in general.
This is why when we go to our
madaris and to our khanaqas, usually the mashayikh
will make sure that they will cover this
surah and how it is applicable and how
it is relevant to our life.
So Allah subhanahu wa ta'ala tells us
in this surah very clearly.
For example, if you look at ayah number
6, it is a little further down.
Ya ayyuhal lazeena aamanu.
O those who profess to believe, istanibu katheeran
minal zann.
That you should refrain from, avoid zann.
This zann is what?
A suspicion of others.
And again if you look at it from
the perspective of our psychology, if a person
has that negativity, has that darkness within them,
then they will look and form negative opinions
about others.
Even when they actually do not have the
facts.
Because of that darkness within, now they will
form that zann or that opinion or that
suspicion about others.
Because Allah subhanahu wa ta'ala then says,
that verily some suspicions or some negative opinions
are sins.
That actually may not exist in the other
person.
And we just think because that is our
own thinking, our own framework, our own vantage
point.
Point of reference from where we are.
We are seeing negativity even though that negativity
does not exist there.
So Saliheen especially have to be very careful
about that.
That they guard their hearts from making negative
opinions about others.
Especially when facts are not there.
If facts are not there, it is just
conjecture.
You are just thinking, oh well I think
this is what happened.
Or I think that person is x and
y.
And so the Quran is telling us very
clearly about that.
And then Allah subhanahu wa ta'ala says,
Even if you don't know the facts, don't
become a spy.
Do not have this Tajassus.
Tajassus is curiosity.
They say the curiosity killed the cat.
So having this excessive curiosity about, Oh I
want to find out.
Let me call this person.
Let me call that person.
If this is not relevant to you in
any way, stay away from it.
There is no need for a person to
be, in our language, To be in a
confusion.
That you are just running after something.
I need to know this.
I need to know this.
So Allah subhanahu wa ta'ala is saying,
Do not become those people who are looking
for more and more information.
That usually leads to rumors.
That usually leads to gossiping.
This happens a lot.
People will be sending each other messages.
Oh I think this is what happened.
I think that is what happened.
And you know, Internet has made communication much
easier.
It means the baggage that comes with that
communication is also easier.
There is too much rumor spreading.
There is too much of gossiping.
There is too much wastage of time.
And all of this that Allah subhanahu wa
ta'ala, People will be sharing from an
individual level.
Their negative opinions.
And on a collective level as well.
And so people will not only target individuals,
But groups of individuals as well.
And so that is something that we have
to be very wary of.
And be very careful about.
Allah subhanahu wa ta'ala says, Do not
have that.
And then Allah subhanahu wa ta'ala says,
And what does that mean?
What is that?
That this is the backbiting.
One thing leads to another.
Curiosity leads to just looking for stuff.
It leads to gossiping.
And then naturally when a third person comes
up, Then you will indulge in backbiting of
such a person.
Or even worse, slandering of such a person.
And we know these are gunaah kabira.
Ashaddum minaz zina.
There is a hadith of Rasulullah ﷺ, That
backbiting, This ghiba is worse than zina.
Because you are attacking the honour of another
person.
You are attacking the honour of another person.
And then if it leads to slander, Meaning
that something does not actually exist, There is
hadith in our blessed sharia, That gets implemented
on such a person.
So this is not a joke.
It is a serious condition for mu'mineen in
general.
But because we are talking to a group
of salikeen here, They have to be super
careful about these things.
So you have to stay vigilant on that.
And this is why in an earlier ayah,
Allah subhanahu wa ta'ala then mentions, That
if a person comes to you, Ya ayyuhal
lazeena aamunoo.
Again, people of imaan, In jaakum faasikum.
That when a faasik comes to you, This
is the sign of a faasik too, That
they will just come and spread rumours.
Binaba'in.
Binaba'in is like a news of some
kind.
Fata bayyanoo.
That you have to make sure that you
verify it.
Don't just form an opinion, Because somebody said
something about someone.
This is what gossiping is all about.
This is what backbiting is all about.
This is what slandering is all about.
You don't just form opinions about others.
This is why you have to be extremely
careful.
And this is something that I have shared
before.
At one time, one of our mashayikh was
here, And I was sitting in his company,
When somebody came, And they were complaining to
the shaykh About a third person.
Now, I happened to know The reality of
the situation, And I knew that this person
was just Not telling the whole truth.
Meaning he was presenting it in a way
That the third person Was presented in a
very bad light.
And that did not seem fair to me.
So when the person left, I turned to
the shaykh, And I said, Shaykh, I just
feel that it is important That you get
the complete picture.
Some information was just shared to you, And
that is not the whole haqiqah, The whole
reality.
And the shaykh turned to me and said,
What are you talking about?
I said, well, this person just came And
shared all this information.
He said, oh yeah, that person came And
I was just shaking my head.
But anytime somebody comes to me And starts
talking about a third person, I just shut
my ears off And I go into my
zikr, And I was just shaking my head.
Because I don't want to hear about a
third person.
And I don't want to form an opinion
About a third person.
That I just don't know.
And so I was like, So he felt
heard, He left, and alhamdulillah, My heart is
clean as well.
And this is how people develop shahan as
well.
This is how people develop keena.
When people keep on retreading, If I tell
you today, Such a person is so bad,
Something has entered into your heart.
If you hear it from a second person,
Oh, such a person is so bad, Something
in the heart grows.
You hear it three, four times, And again,
because we have not Guarded our hearts, We
will start to develop That animosity, That shahan,
that keena, That spite, that malice, Towards that
person.
And that spite, And malice towards Another person,
Is so poisonous, That Rasulullah Sallallahu Alaihi Wasallam
Had mentioned, That most people Will be forgiven,
In the blessed month of Ramadan, In the
last ten days, In the nights of Laylatul
Qadr, But a person who has shahan, Who
has malice and spite Towards others, Is not
a small thing.
But there is a process To all of
this.
Tajassus, Extra curiosity, I just need to know,
Engaging in irrelevant things, Why do we engage
In things that are not Relevant to us?
Discussions, talks, gossiping, So protecting ourselves From all
of that.
Not having tajassus, Not having that bad Thing,
That a lot of these, Or some of
these, Opinions are ifm, They are actually sins,
Internal sins, Because, you know, Zan is not
something That you say, Zan is within your
heart.
So Allah is mentioning That some of these
emotions, Some of these feelings That you have,
They are sins, ifm, Open sin.
And so you have to be careful When
somebody comes to you, And this is usually
More prevalent in Relationships that are closer.
So a family will be together, And then
you have in-laws, So talking about the
in-laws, And brother-in-law, And sister
-in-law, And mother-in-law, And father
-in-law, And people will just, Oh, I'm
just sharing.
Well, I mean, It's good to share, But
you have to be careful With what you
say.
You don't want yourself And the others To
develop these spiritual ailments.
And when these things develop, It comes to
such an extent, It grows to such an
extent, That we always become Those people who
look at Glass half-full.
Always the negative side And forgive our own
elders, Our own masha'ikh, And our own
teachers, Because we, ourselves, Have developed that framework
Of looking at things.
So I'm going to look At even my
sheikh, And I'm going to look at these
faults.
And I'm going to look at this, And
I'm going to look at these faults.
This is how people do.
It's ajeeb that we are sure Of our
own faults, Yet we love ourselves.
And even if there's a doubt, A shubha,
Of somebody else's wrongdoing, No yaqeen, No proof.
Somebody said something.
We develop, We develop this Hatred and animosity.
We judge others.
We judge others based on that.
So it's careful that we Protect ourselves.
This zan in Urdu, They call it badgumani.
And hadiths talk about that.
That even if you find a fault, Give
excuses to each other.
And this is not just your Sadaqah to
others.
This is actually benefiting yourself.
Because if you allow That feeling to fester
And to stay, It's going to grow.
It doesn't really affect the other person.
You are the one who is burning from
it.
And it's going to affect you.
And so sometimes Some of these Feelings and
ahwal Related, you know, We have to be
careful about.
So we mentioned about tajassus.
The Quran talks about that.
We mentioned about having Zan opinions.
The Quran talks about that.
So in general, what happens then?
If we do find Wrongdoings in other people,
Do we not do the tasheed?
Yes, we do.
This is tasheed.
But the tasheed is Judgment free.
You finding somebody's ailment.
I mean, if you replace The word sin
with ailment, Then you will find more Compassion
and empathy For such a person.
Just because we call it a sin.
This natural, Oh, this person is a sinner.
So there is some Negative feelings, Possibly hatred
Associated with the person.
Now, if you said this person Is suffering
from an ailment, From a sickness, Now it's
more mercy, pity, Compassion, empathy.
Right?
Because our mashayikh write that you Dislike and
despise Acts of sin because Allah does not
like them.
But don't fall into this trap Of hating
people.
Because there is no end to it.
That person actually Does true tawbah.
What if you don't know about it?
That person has turned to Allah.
Now that person has become A person who
is beloved To Allah.
But you, Because you Fell into this trap
Of hating the person, Not the action itself.
Now you hate A wali of Allah.
And there is a hadith That mentions A
person who opposes Or who is an enemy
To my wali, That is a war Against
Allah.
Such a person is at war With Allah.
So yes, we do tasheed.
So these are words that we should Do
we do tasheed?
Yes, with hikmah.
Do we do tanqeed?
Now this word Tanqeed You can translate To
criticism.
Now maybe One translation could be Analysis.
Because you use the same word naqad In
literary criticism as well.
What is the difference between Tanqeed and let's
say A more stronger word Which is tanqees.
Tanqees comes from nuqs Finding a nuqs.
Tanqeed is To analyze a situation The good
aspects And the bad aspects Both of these
things Come in front of you.
I would say that naturally Sometimes this is
just how We have trained ourselves.
It is cold outside It is dark outside.
I will analyze the situation Should I go
somewhere Well the positive is this Negative is
this Negative is it's cold Well it's I
don't have to worry about Sweating and this
So there are positive and Negative in every
situation.
So this is analysis.
So tanqeed can come under that.
So I would say that Sometimes we will
find Ourselves doing this tanqeed Of other people.
But this is where the Care has to
come in.
That we are not necessarily Focusing on their
Look at whatever khair They might have.
And should not really Attach a judgment In
terms of something That has hatred associated with
it.
Everybody makes moral judgments All the time.
This is just who we are.
But if you attach Hatred and animosity with
it Then naturally the inclination Is to focus
on the Shar of a person.
So tanqeed is both Tanqees on the other
hand Is what we are talking about That
a person can have All the goodness in
them You just ignore it completely.
It's just tanqees.
You are like this nox nox nox Shortcoming
shortcoming shortcoming shortcoming And sometimes we do that
as well.
Doesn't matter you have You know 20 years
You know somebody for 20 years And you
know somebody to be A righteous person A
virtuous person You know whatever Shortcoming that we
think We have come across We will hang
on to that And everything else we will
ignore.
So this is the difference Between tanqeed and
tanqees.
Even tanqeed can be dangerous Because sometimes we
don't know How to balance it.
So staying away from tanqeed As much as
we can Just stay in the tasi aspect
of things.
Tasi probably okay Tanqeed danger zone Very dangerous
And that tanqees will lead A person to
tardeed Tardeed is rejection People will just completely
Reject people You know they will takfeer people
They will you know reject them They will
call them whatever And that you know I
don't want to do anything with you I
don't want to see you I don't want
to be associated Why well that one time
You did x y and z Does that
to us?
Do we want To be treated like that?
That you know we have All of these
shortcomings It's like oh one time you did
this So you are completely rejected I mean
this is what happened to shaytan We want
to be treated like shaytan That one act
of disobedience And we should be thrown Into
* fire So we should give the grace
To other people as well Right so don't
Reject people Don't reject people Do not disconnect
from people You know you have to attach
Reconnect to people Who may even disconnect from
you Right so it's It's a deeply internal
Thing And this is what we This is
how we look at things And this is
how we process Things internally Okay so this
is deeply embedded Within the psychology Very much
attached to our nafs The way the nafs
is The strength of the nafs It is
the haal The ahwal of the qalb There
is darkness there It's more than likely That
we will suffer from all of this Whatever
has been mentioned We will suffer from each
And every aspect of it And that such
a person Is under the adab of Allah
Because this behavior Tasawwuf is all about Drawing
yourself spiritually Your ikhlaq Your personality Your character
And so if you're not vigilant About these
things Memorizing books Or remembering this That's not
going to be enough That's going to remain
An intellectual academic exercise That is not getting
actualized Within our wujud Our existence And that
is what Allah wants to see And I
have said This is your zahir and your
batin You have to actualize it You have
to live it It has to materialize itself
It cannot just remain Oh this is what
taqwa means in my mind You have to
actualize taqwa Oh this is what ihsan means
You have to actualize it This is what
hayami Oh I know what hayami means I
know all the hadith And everything that is
said about it We have to actualize it
I know the whole path I know what
exams to take I know what subjects are
taken I even know what content is taught
But that doesn't make me a doctor I
have to go through the journey Put in
the effort Put in the effort I was
talking to some youth In Canada recently And
this is the mistake That a lot of
us actually make A.
We don't have Good, proper, strong niya About
things This is what I need to do
That tasiyah niyat In terms of intentionality Irada
This is the core definition Of being a
mureed of Allah This is my irada This
is what I want to do And that
irada Has to be coupled with talab Because
just something Irada is in your mind Unless
you feel the thirst for it You're not
going to Put in the requisite energy And
that talab Has to have himmat So if
I'm a couch potato Sitting on my sofa
All day long And making irada Oh I
want to do this I have talab for
this I make irada for haj But I'm
just sitting there There's no himmat there It's
not going to Happen automatically You have to
have the himmat for it This is why
they say The himmat has to be there
And that himmat is internal It's something that
drives That passion within It drives you It
motivates you It's a passion that exists within
yourself And then in the end It has
to be coupled with Your zahiri mujahida So
niyat Or meaning irada With talab Talab with
himmat Himmat with mujahida Sochne se Just by
thinking about something It doesn't just happen So
inshallah talab This is something that we have
to be Extremely vigilant about All of our
mashayikh From the first generation Mashallah they were
clean souls And they were free from This
shahin And tajassos And animosity towards others Alhamdulillah
And this is something that We need to
develop ourselves So inshallah we make dua to
Allah That Allah makes it easy for us
Allah gives us purity Of our nazar, of
our mind Of our heart, of our nafs
Of our inner self, our outer self And
make us somebody Who is pleasing in our
eyes Ameen For a few minutes Close your
eyes, bow your heads In humility and humbleness
Let go of all the thoughts Of the
dunya and everyone in this dunya For a
few minutes Just forget everyone and everything Bring
your focus, concentration Tawajjo down to your qalb
Two fingers below your left chest And negate
everyone and everything And affirm Allah's presence Allahu
hadhri Allahu nadhri Allahu ma'ai Allah is
watching me Allah is with me Tajalliyat Allah
is descending upon us Cleansing our qalb Of
all the darkness, hardness Desensitization And feel that
your qalb Is calling out to Allah Feel
that your qalb is saying Allah, Allah, Allah
And you are listening to it inshallah