Ahmad Arshad – Discourse At Khanqah #14
AI: Summary ©
The concept of "hamrock" is a fearful and rewarding thing that comes with proper behavior. It is a fruit in nature and people develop a sense of comfort as they develop their character. The importance of humility and being patient is emphasized. The speaker discusses the signs of becoming a strong person, including pride, satisfaction, and the "weight of the nafs", which can lead to subversion and distraction.
AI: Summary ©
Last time
we spoke a little bit about
the kafiyyah,
the hal,
the makamah, which
is something to be desired.
It is fearful Allah but
fearful Allah with reverence, with humility,
and it brings with it a certain kind
of sukina
as well.
Cult in general
does not have
calmness with it.
But when we talk about hushu, hushu is
reverence,
but with that sick leave, with that calmness.
There's a big difference between that.
And so Khushu of Allah
is something to be desired, something that we
should ask,
especially when it comes to our salah.
When we stand up in salah, the haybud
of Allah is there,
But with that haybud, you
know, there's that
sukood tamaliyid
that also comes with it.
And something related to that is, you know,
what we call
Ihbaat, which is also
submissiveness,
but not something that
is forced, but it has the tikina with
it. It's it's serene in nature.
And so Khushu
is fear with reverence
and humility,
and Ihbaat would be submissiveness,
and with comfort. There's there's sukoon in that.
There's.
So
why does a person develop that? Because now
the ma'alfa of Allah
starts to increase into what we call the
comfort zone
of a person develops as well, that we
are comfortable in that position,
of Asmatullah
And so that would be submissive, you know,
that you you you withdraw
your instincts and your desires of the nuffs.
You know, you become docile in nature. You
develop your character.
But now you're comfortable in that position.
And so the good thing about that is
that a sort of protection from Allah
comes.
With that, because now you're comfortable in it,
people don't feel the washyat,
There is the protection from Allah Subhanahu Wa
Ta'ala, and
in general, if you remember one of the
things that we were supposed to do in
the Ramadan
was keep an eye on our own nafs'
resistance.
For example, if, you know, somebody says you
have to pay like 100 rukkas
for tonight.
Look at what your how your nuts reacts
to that.
So there's a resistance, there's hesitancy there. But
with this kind of submissiveness,
that hesit hesitation is in
there. You know, they go through what they
call it's
like, you know, we're talking, you know, this
whole mashallah of Ibrahim
You know, what an amazing SubhanAllah.
You know, we're talking, you know, this whole
mashallah of Ibrahim and, you know, what an
amazing SubhanAllah. You know, we're talking, you know,
this whole mashallah of Ibrahim and, you know,
what an amazing SubhanAllah. You know, we're talking,
you know, this whole mashallah of Ibrahim and,
you know, what an amazing SubhanAllah. You
know,
we're talking, you know, this whole mashallah of
Ibrahim alay salam.
Meaning there's no hesitation.
Like, when he jumped into the fire, there
was no hesitation.
And, you know,
people have written great asahad on that.
That without any means
that
this internal hesitation, if you want to call
it that,
It jumped into the fire of mumrud.
What jumped into the fire of mumrud? Ist.
And Akel
is standing on the side with a, you
know, with a finger in his in his
mouth.
What just happened?
Akal is just standing and wondering with so
this Kalanda Rana is a very innate
thing, you know? And this is when, like,
your qalb really rules supreme over
your other faculties, and your qalb has the
Inama in it and has Mahabma in it
and has Isp in it.
And so the result is that
when the kushu develops within that and,
you know,
then there's no hesitation to do anything for
Allah But that's really what we want to
be.
And, you know, I was looking at the,
the eye of the Quran. It's in Surah
Hajj.
You know?
Allah
says, and your god is one god. Right?
This is like the sleeve that is required
from us. You know,
who
has to, you know, we have to obviously,
what within us has to do the sleeve.
Selim is the nafs. Nafs does not want
to do the sleeve.
It does not want to do the same.
This
is where the Mahabbar comes in because it
really
pulls the nuts into check. And going back
to the difference between nakshbandi, mijadabiyasuduk,
and others,
When the heart is filled with that kind
of muhabah,
any kind of sacrifice becomes peace. The example
given is usually that of a mother.
When a mother who yearns for a child,
and let's say after 10 years Allah
blesses her with the child,
you don't have to tell her, you don't
have to convince her to make sacrifices for
the child, you don't have to convince her
to
wake up at night and
all she worries about day in and day
out is my child.
Has my child eaten? Has my child,
you know, worn worn clothes? Is my child
okay? What is that?
How's the nafs getting control here with that
muhaba?
Sacrificing qurmani becomes easy. Same thing here. Allah
subhanahu wa ta'ala says.
So the is being given to those people
who do what? Good
tidings, glad tidings to humble submitters.
Most people who develop this humbleness and willingly
submit to Allah
and really
the next ayah talks about
some of their signs. It's one of those
really beautiful ayahs.
These are the people that their hearts are
shaking and trembling
with awe.
And same thing with the haybah. So
how is that related with the kushu? This
is what is related to that?
That their hearts are filled with awe when
the name of Allah.
Imagine just the name is mentioned.
So what would their when they are standing
up in salah? What would their hall be,
you
know, when they're doing other Ibadah?
It's just by the mere mention of the
name, their hearts are,
subhanAllah, filled with awe.
Right?
That's what happens. You know? It's
can't control it.
You know? Sometimes we have a pressure cooker,
and
and then there's too pressure, you know, it
just comes out. That's what
is. You know? It just
overflows
with with that feeling, and these are the
muqbetin.
Right?
And who are patient in whatever
Right? And who are patient in whatever may
befall them. So on and so forth. So,
I mean, these are the signs of of
those people who have these qualities.
And so, you know, we should we should
ask Allah
that Allah blesses us with that.
You know,
some of the signs
that a person has that
that, you know, there is as I said,
there is a hifazah from
Allah because now the nafs is in a
state of comfort.
Now the desires of
the nafs don't really bother such a person.
It doesn't mean they're they don't exist. Of
course, there's it's still there.
But the way that it has become like
a distraction for most of us, it doesn't
distract that person.
The desires are there, but
because of that paywa of Allah, subhanahu wa
ta'ala, the presence
of Khushu'ud is constant Khushu'ud, those desires
don't really,
you know, they're they don't really bother the
person so much. And, you know, this is
you know, some will say, like, the, you
know, the the
or the the nafs has
dissolved a little bit, you know, so that's
the language that Armishai have used,
you know, that
specific
stations, you know, the the nuffs.
The example this is that the nafs dissolve
like salt dissolves in water.
It dissolves away. So, you know, those are
the desires in of the of the person.
And,
the heedlessness, of course, with, obviously, the laflah
is is also taken, you know, is also
taken care of. Because how can you push
you if there's laflah?
When you
know somebody
and when you understand
I mean, this is like the ma'arifah.
That it's not
that that that that zikr or that presence
or that awareness, it's not
what they say, but it's not it's not
circumstantial. It doesn't happen, like, okay, like, 2
times a day or 3 times a day.
It happens all the time. It becomes part
and parcel of who a person is and,
you know, and and sometimes,
you know, the when we fall into ghafat
in general, so that sort of problem also.
Allah,
is also you know, take care of that.
You
know, this is also a state where,
any kind of attachment
with, you know,
leisures of the duniya and, you know, Adai,
if they don't have it, sir.
So all of those things that the nafs
was really, like, getting pulled towards,
now the Nas does not want them anymore.
So this is, you know, a process of
teskea as well. So we would call it
teskea,
but, you know, when you want to talk
about, like, specific, like, gafiyyah,
from a Quranic language, this is what it
is.
This is what it is.
And this is where the aza becomes very
strong as well. Allatala
becomes
matluw.
It's not just something that
is good to have, or Allah really becomes
the matluw of a person.
And the azzam
azzam
baham. Azzam becomes
very, like,
extremely strong azzam. Azam. Azam means Iradah, like
Iradah, Azam, Himma
become so strong that now
nothing else interrupts their will.
Like Allah
is what I want
and Allah
is what I
desire and nothing else matters, nothing else matters.
Like they
are willing to, you know, make supreme
sacrifices. Like, all these attachments with the dunya
you know, I like the example of, like,
Rocket. Right? Like, when you it needs a
little bit of, like, a terminal velocity
to escape
gravity of the dunya. And so at this
state,
the terminal velocity is there so it is
able to lift
off and get rid of that pull of
the dunya and everything in the dunya and
everyone in the dunya.
And it's able to set itself free. So
this is, like, true freedom. This is hoorayah.
Right?
When we talk about hoorayah, it's not about,
you know, what you can buy on Amazon.
When we talk about Korea, it's to be
free or detached from
the attraction of the,
attraction of,
And also within this state, you find what,
you know, Hajji
you know, he,
you know, he asked,
you
know, what was your state before and after
mitzva'a? And one of the things he mentioned
was
that praise and disc praise by people become
equal.
If somebody praises you,
it's bad enough, because it just returns back
to Allah. Like, because of the
dissolving of the nafs,
now the praise
just goes through you.
Same thing with this praise. It doesn't affect
you.
Like, you don't get how dare does this
person say about me or think about me
and
don't doesn't he know I'm such a big
Sheikh and you know?
So so that's sort of.
They just they just leave a person, And,
you know, Mukti Rishi.
He said
that. The prayers and this praise doesn't matter.
Those things don't matter.
And
the nazar
on oneself that,
and I and
the luwamghi of the nafs is there as
well. We we we don't say because muttva'ina
is a very high state,
and,
you know, some masha'i have actually debated if
the person is able to
even achieve that within this dunya, or that's
something that you aspire to and you only
get in naha.
Right? Of course, all the ambia
are excluded from it,
but,
you know, Nuwama is, of course, anybody can,
you know,
you know, where where the self reporting is
is there.
But, you know, you aim for.
You you aim that your your nafs
reaches that, like, level. Wallahu alaik, you know.
But there is some debate in that as
well. So, I mean, this is what we
call
the serene submissiveness.
You know, I
sweet submissiveness, whether you call it serene submissiveness
or you call it, you know, sweet
surrender. It's like sweet surrender to Allah.
It's just like, yallaqiri.
Yeah. I'm present,
and, whatever
you do. You know, the complaining,
the criticizing,
all that just
it just leaves you.
It's it's an interesting state, and it's something
that we should ask Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah Allah Allah Allah
Allah Allah Allah Allah Allah experience it in
our life. May Allah
allow us to appreciate this halal that gap
year that only Allah gives.
And through the barakah.
And
we bless this all.