Ahmad Arshad – Discourse At Khanqah #15
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AI: Transcript ©
Last time,
we spoke a little bit about
the,
the, the,
which is something to be desired.
It is beautiful Allah but
beautiful Allah with reverence, with humility,
and it brings with it a certain kind
of sukina
as well.
Health in general
does not have
calmness with it.
But when we talk about,
is reverence,
but with that
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
Iqfat, which is also
submissiveness,
but not something that
is forced, but it has the sikina with
it. It's it's serene in nature.
And so khushu
is fear with reverence
and humility,
and iqbat would be submissiveness,
and with comfort. There's there's sukoon in there.
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 wazh yet,
There is the protection from Allah Subhanahu Wa
Ta'ala.
And
in jenkul, if you remember one of the
things that we were supposed to do in
the surhaman
was keep an eye on our own nafs'
resistance.
Right?
For example, if, you know, somebody says you
have to pay like 100 guqas
enough for
tonight. Look at what your how your nuts
reacts to that. Right?
So there's a resistance. There's hesitancy there. But
with this kind of submissiveness,
that hesitancy hesitation is in there.
You know, the guru, what they call is,
like, Kalan Daranatabir,
you know, we're talking, you know, this whole
mashallah of Ibrahim alayhis salaam. You know, what
an amazing SubhanAllah.
And so in our language, they call
him meaning there's no hesitation.
Like, when he jumped into the fire, there
was no hesitation.
And, you know,
people have been great asha'ar on that.
That without any khatar, khatar means that
this internal hesitation, if you want to call
it that,
it jumped into the fire of numrud.
What jumped into the fire of numrud?
Ishq.
And Aqal 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. So this
Kalandraana
Tevin 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
enama in it and has muhabna in it
and has isq in it.
And so the result is that
when the khushu develops within that and, you
know,
then there's no
hesitation to do anything for Allah 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 the the sleeve that is that
is required from us. Who, you know,
who
has to, you know, we have to obviously,
what within us has to do the slim,
submit is the nafs. Nafs does not want
to do the
slim. It does not want to do the
slim.
This is where the muhabba comes in because
it really
puts the nuts into check.
And going back to the difference between next
bandi, avijadatiasuluk
and others,
when the heart is filled with that kind
of muhabba,
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
she
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
muhabba?
Sacrificing qurmani becomes easy. Same thing here.
Allah subhanahu wa ta'ala. So the bisharat has
been given to those people
who do what? Good tidings, you know, good
tidings, glad tidings to the humble submitters.
Most
people who develop this humbleness
and willingly submit to Allah subhanahu wa ta'ala.
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. Same thing with the hei ba. 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 hall be when they
are standing up in salah? What would their
hall be? You know?
When they're doing other about that. It's just
by the mere mention of the name,
their hearts
are, subhanAllah, filled with awe.
You know, some
of
our.
Right?
That's what happens. They you know, it's can't
control
it.
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 may befall
them.
So on and so forth. 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's
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 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 the
presence of whose whose constant whose whose desires
don't really,
you know, they're they're don't really bother the
person so much. And, you know, this is
you know, some will say, like, the, you
know, the the the or the the
has dissolved a little bit, you know, so
that's the language that Armish had used,
you know, that
specific
stations, you know, the the
I mean, the example this is that the
dissolve like salt dissolves in water.
Right? It dissolves away. So, you know, those
are the desires and of the of the
person.
And
the heedlessness, of course, with obviously the
is is also taken, you know, is also
taken care of because how can you push
you if there's?
When you
know somebody
and when you understand I mean, this is
like the maharifa.
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 hufflet
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 and, you know,
if they don't have it,
So all of those things that the nafs
was really, like, getting pulled towards,
now the nafs does not want them anymore.
So this is, you know, a process of
as well. So we would call it
but, you know, when you want to talk
about, like, specific, like,
from a Qur'anic language, this is what it
is. Yeah? This is what it is.
And this is where the azan becomes very
strong as well. Allah Tala becomes
matluw.
It's not just something that
is good to have or Allah really becomes
the mataoob of a person
and
the azaam
becomes
very, like,
extremely strong Azam. Azam means irada. Like, irada,
azam, hima
becomes 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
the 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 off 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 churria. Right?
When we talk about churria, it's not about,
you know, what you can buy on Amazon.
When we talk about, it's to be free
or detached from
the attraction of the
attraction of
and also within the state, you find what,
you know, Hajji
you know, he,
you know, he asked,
you
know, what was your state before and after
mitzvah? And one of the things He mentioned
was
that praise and discpraise
by people become equal.
If somebody praises you,
it just returns back to Allah. Like, because
of the
dissolving of the nafs,
now the praise go you know, it just
goes through you.
Same thing with this praise. It doesn't affect
you.
Like, you don't get how dirty does this
person say about me or think about me
and don't doesn't even 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,
He said that.
To praise and disgrace doesn't matter.
Those things don't matter.
And
the nazar on oneself that,
and I and
the luwamigi of the nafsas there as well.
We we we don't say because 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 nakhra.
Right? Of course, all the ambiya are excluded
from
it. But,
you know,
is, of course, anybody can you know, it's
it's you know, where where the self reporting
is is there.
But, you know, you aim for what's in
you you aim that your your nafs reaches
that, like, level.
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,
I'm
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 gives
us.
May Allah
allow us to experience it in our life.
May
Allah allow us to appreciate this
and through the