Ahmad Arshad – Discourse At Khanqah #07
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The speakers discuss the importance of the Quran and Sun airline as cornerstones for individuals to follow and commit to Islam principles. They emphasize the importance of understanding the meaning of the Bible and Sun airline, as it is the only source of guidance for one's life. The concept of "the spirit of Islam" is also discussed, with a focus on devotion and the connection between individuals and Allah. The concept of "the spirit of Islam" is emphasized as a complete devotion to Allah, a connection to his plan for the world.
AI: Summary ©
Continuing our discussion on
some of the kefiyat, some of the halad,
some of the that
usually come come,
across
when they're traversing
Today,
the is called Artesam,
and
we all know the famous ayah
in the Quran,
which is to hold on to the
the hubble, the rope of Allah subhanahu wa
ta'ala.
Now,
the very apparent meaning of this
and the bare minimum that is required from
us and, you know, it is it is
well understood
is
the Quran and the Sunnah
as the hubul, as the as the rope
that we are
ordered to hold on to.
What that means is that
all the
legalities
that come with it, the,
you know,
taking no for no and yes for yes,
doing
apparent meaning of it that, you know, this
is something that's the bare minimum that is
required.
And that is the lowest level
that we do the
which is
to make sure
that a person is following
and a person is committed
to the Quran and the Sunnah, and they
take it as a worldview, really, if you
want to express it from that perspective.
That's not just something that
is a small part of our life, but
it is our life.
It is the lens through which we perceive
things. It is the lens through which we
understand
things.
Okay? Because the reality presents itself to us
on a daily basis. You
know, what is our mind? How does that
mind work? How do we look at these
things? How do we decide
what is good, what is bad, what is
moral, what is ethical?
All of these things I mean, this this
is happening every single day.
And so we need to be cognizant of
what our
attachment
to the habil is.
Because if we say that the bare minimum
is the Quran and the sunnah, and that
is the lens through which
look at our life and
whether it's individually, communally,
then it should show.
It should show.
And
the deen of Islam,
this comprehensive,
very elaborate deen,
should not be reduced
to just a few acts of
a few intellectual exercises, or even
a few spiritual
kind of endeavors.
It's a full framework worldview
that we have to adopt.
And so it means that a a really
good understanding of Quran and Sunnah is required
to at least have that bare minimum or
being attached to those who have
that kind of understanding.
And this is why
you find that within our tradition, this concept
of
with
the is so necessary.
This is really the reason because they are
the ones who understand the hubble. They are
who are the ones who understand what the
means.
Right? And so we learn it through them,
or we ask if we don't know it.
Everybody's busy,
you know, in their lives.
Right, so not everybody gets the opportunity, the
chance to learn this blessed Sharia.
But there are people there's always a jamaat.
This is the dua of Rasulullah
There's always a that will be present so
that it's incumbent upon us to be attached
to that.
So we have that,
you know, attachment to the hubble of Allah
Okay? Otherwise,
it becomes so easy. This is a very
lonely life,
and it becomes very easy
to just go astray. It becomes very easy
to just,
you know,
You know?
You
know?
You can do bigger jana, you just let's
scatter. It becomes very easy to to do
that. So,
the bare minimum, we should commit ourselves into
that we will make sure that
the ulama and the salaha,
will
make sure that we're tasked with them, that
we are
corresponding to them, that we are making advice
with them, inshallah, that
that that connection is there. Now there's a
higher level of this
as well, and that is maybe on a
metaphysical level. So what we explained in the
first is more
of, like, a physical relationship and more you
know, it's,
like relationship that you you would do with,
like, in sound on a on a physical
level.
So
have said that, you know, the more
that the chosen kind of the has,
the of Allah
there at its time, of course, the first
level is there.
So when it builds on it, when you
develop that connection with Allah, subhanahu wa ta'ala,
now this is more that devotion that a
person has with Allah, subhanahu wa ta'ala, that
they have really,
you know, just made sure
that the object
of all of their mehnet, their striving, their
endeavors
becomes Allah This is a complete
devotion to Allah. Complete devotion to Allah.
Right? So if in the first, if you
say it's a razaba, now that Allah
just becomes like the talab for a person.
And this is like, you know and there's
a sort of, like, devotion that emerges within
the self
that
kind of negates everything else that is out
there.
Right?
And this is a level that some mashaikh
will say that, you know, you know, people
will will will gain sort of like a
huluri aqalb. They will gain this, you know,
that the the true five, the haqqiq is
Allah subhanahu wa ta'ala. Like, they see Allah
subhanahu wa ta'ala, not in a physical sense,
but
in the world, and they see his plan
in the world around them. So that is
the complete devotion
that, the Khalas usually have.
That
now they're overwhelmed with that,
with the masusad
of
Allah's presence. So, I mean, naturally, what happens
is it negates
because when your Khaleq becomes so or
so dominant
in your
you know, it's a negation negations.
So this is where the
Allah
does it.
All the is from Allah and and is
from Allah
He is the one who gives. He is
the one who provides.
Those of you or, you know and you
should try each other. Those of you who
have gone out in.
Isn't that what they say?
So this is what they repeat.
And that it's an intellectual exercise really that
you're saying it, repeating it, that, you know,
only Allah can do, only Allah, so your
mind kind of follows that.
But here we're talking in a very metaphysical
level,
that
that automatically comes in.
Okay?
And then the masha'ikh will also say that
the Asal Khalaas, you know, the really the
few chosen ones, it's it's a journey for
every one of us,
are those who
really have this kind of communion. You know,
this is
so their is more like. You know what
we call in in in the lingo of,
of the, you know, we'll say that such
a person
has received, you know, has become.
So so this was of Allah
Again, a very metaphysical love. Okay? This goal
by this of Allah
is realized.
You see that manifest itself, in in some
as as they call it this, like,
you know, annihilation. Okay. Not a physical one.
It's a very
metaphysical
that their own sense of self
is also annihilated.
And,
you know, they they are so overwhelmed this
with this presence.
Right?
This remembrance of Allah
that their own sense of smell. You know,
we have studied in books that
there were who forgot their own names.
They were
that, you know, they had who would be
with them for years, and they just couldn't
remember their names.
Who are you?
And there is some, you know, there is
some
precedence in in the hadith of Rasool Allah,
the the one, for example, narrated by our
mother
that, you know, when
the adhan would start, you know, that we
did at the harimah,
rasulullah
SAWSAA would grow in the state
that when I would
come in front of him, you know, he
would say, Mananti, who who are you? And
she would say that I'm Aisha.
It's like Aisha who? It's It's like,
I'm a daughter. It's like,
So
this is a state.
Again, we were putting a label on it.
Again, this is a label that masha'at have
put in of of.
That one is so
overwhelmed
with that sense, or with that, with that
ish, that everything else is just
completely wiped.
And so it's like, who are you? What
is this? Let me just get to my
mouth.
So experienced
that, you know, sometimes it's for seconds, sometimes
for minutes, sometimes for hours, sometimes for days,
weeks, months.
And some can get stuck into that.
And, again, there's some technicality behind it. They
can get stuck in this,
and, you know, those are the people who
are usually called the.
And so they are stuck in a jazb
that is difficult for them to come out.
Usually, it is within the dialogue, what is
known as Valide Sugra.
And when that happens, they are just
in that state
perpetually.
Now they have
a
in the eyes of Allah,
no doubt. But such people are usually not
chosen for guidance. They are, like, really chosen
for Allah.
They'll do. They'll do. They're
will not apparently
take care of their physical self and
hear all over the place
and because they've kind of lost it. They're
lost in this ecstasy.
But, you know, they they might be the
dies of Allah
They're going through this
jib. But when it comes
to of Allah, you know, towards a lot
like or
usually these people, these
they're not chosen,
and Allah
chooses,
somebody who's not stuck in this day. Okay?
So this is, again, just to kind of
a little bit of a reminder that,
you know, we we commit ourselves to the
Suruq of Quran and Sunnah
as understood
by,
you know, this 1400
years of tradition, you know, starting from Sahaba,
Gabbiswan, and then it's made.
The way that has been handed down to
us, we have commit ourselves to the apparent
Sharia.
And then we will meet, you know, also
ask Allah
to get his
or the or loom of the Sharia as
well. So this
commitment to being devoted solely to Allah
So his
as well
as maybe a few seconds of
it might not be such a bad idea
as well. So even even asking for that,
that Allah
you give us.
You are the one who
who provides. So if it it has in
us, give it to us as well. So
may Allah make it easy for all of
us. May Allah bless us with his true
love. May
Allah accept all of us, inshallah.