Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 20 MarifMasnav Beautiful Patience 06052018
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Today,
we have,
a few minutes left from the
last night of the second Asharah of Ramadan.
The Rasulullah
said that
that the, month of Ramadan,
the first part of it is mercy, is
rahma, and the second part of it is
malfirah, it's forgiveness.
And so that second part, there's just a
couple of
hours left of it in the night, and
then there's,
the day
left of it in fasting.
And,
how time
has no barakah
in
it. It has very little barakah in it
as time goes on and as we, are
distant from
from the places of the obedience of Allah
wherever the darkness of Kufr is,
cast over a place, then
time goes by and a person doesn't even
realize.
We say,
you know, we say that time flies when
you're having fun.
But,
I think,
more accurately, time flies when there's no Baraka
in it.
Although
time flies when there's no Baraka in it.
I remember
my days in Madrasa. I remember my days
in Mauritania.
And some days had so much Baraka in
them
that we used to do so much in
one day.
And we used to get achieve so much
in one day and read so much and
pray in the masjid and we do all
sorts of things. And the day, when you
went to sleep at night, you could barely
remember the morning.
And, it seems that, you know, there's no
barakah in in the time that we filled
with entertainment and with
heedlessness.
And, you know, a person generates,
through their own heart and the state in
their hearts on baraka as well,
or doesn't when you say generate, but at
least attracts it from Allah to Allah from
themself.
But your surroundings also have a great effect
on you as well.
And, just like many Americans will
justifiably or not look at, you know, look
down at people from other countries and say,
oh, this is a 3rd world country, and
this country is a, you know,
whatever.
You know, they'll use expletives and say it's
a blank
hole in the ground or whatever, type of
things.
The fact of the matter is that, any
place which is devoid of the adhan
and devoid of the dhikr of Allah to
Allah.
Even despite the sins of the people, any
place which is devoid of iman and faith,
shaitan has a great hold on that place.
And,
a person may say, well, Ramadan is there
and Shaitan is tied up, but his agents
amongst the of people, including our own
including our own,
they're definitely they're definitely out and about.
So please,
and you also my,
my dear brothers and sisters,
don't fall victim to that.
Try to try to restore and hold on
to as much barakah in your time as
as you can
by using it properly and wisely.
So if you hear this recording before
the second,
lapses,
then
remember, keep repeating again and again the duas
for Allah's
and the asking for Allah's
And I am on your,
covenant as much as I'm able to.
And I seek refuge in you from the
evil that I've I've I've committed.
And I admit to you all of your
blessings and favors you've given to me, and
I admit to you my sins. So forgive
me because there's no one to forgive,
except for you.
If that's too much for you, too long
for you, even the last words of the
Surat Surat Al Mu'minun.
Allah commands,
And say,
Oh my lord,
forgive and have mercy, and you're the best
of those who have mercy.
And then when these precious few hours pass
and,
we,
we we come into the final days of
Ramadan,
Then it's a sunnah of the prophet
that he used to become more serious
and more fervent in his calling
even in the nighttime. And he used to
wake his, the members of his family up
and ask them also to,
participate in the worship of Allah in this
time.
And,
he used to, you know, gather his resolve.
That he became very serious, and, he
he he he tightened his his lower garment.
So some of the say that this is
a a a an toward
toward abstaining from from, marital relations.
But in general, a person can understand, you
know, there's probably that that that may be
part of the meaning as well. But there's
a general,
you know, there's a general,
I guess, common understanding of those words that
if someone were to say to tighten to
tighten your belt, it means to become more
serious and to
become more efficient and diligent in in doing
what you're about to do. So don't just
think if you're, you know, just because you're
celibate for 9 or 10 nights,
that you're you're somehow hitting a bull's eye.
The reason for the celibacy itself is not
what what's here. The reason for it is
what? It's that you use this time wisely.
And these nights are very short. To pass
them in in worship is not a really
it's not it's not,
you know, it's not something that will require
some sort of
extraordinary,
focus. Although these nights are very short, if
you pray,
in the masjid, you hear entire an entire
just,
You know, you really don't have much time
left
before it's time to eat suhoor again anyway.
So
use these nights,
for
for a day that people will be roving
around like they're depraved
and crazed
and starving,
in in their hunger and thirst.
Asking for not food and water or money,
but, you know, asking for a subhanallah
or alhamdulillah
or a good deed or a dollar of
sadaqa
that that can save them on that day.
So save up for those days and and
these nights.
And for the person who cannot do it
do it all, then at least do something.
You know? What I'm saying, say, Shaykh, that's
that's, you know, kinda difficult for me.
Then at least just go to the masjid.
Make sure make, you know, make a plan
that you'll go to the masjid for your
your,
and for
your your fajr or for
your and
Or you'll pray, you know, you'll pray a
certain amount or you'll read a certain amount.
Make make a, make a a a a,
you know, resolution
for something. If you need to rest, that's
fine. You need to rest for, like, you
know, 9 tenths of the night. Rest for
9 tenths of the night, but then that
10th,
part that you're going to use, then use
it. Don't waste that. Don't let that slip
by.
The the the dua that's
for these nights.
And so you can repeat it with me
if you don't know it.
Oh, Allah. You are the one who loves
forgiveness.
And the type of forgiveness that that leaves
nothing, no bad feeling or ill feeling behind.
So you, O Allah, you're you're the one
who loves this complete forgiveness.
You're the the one who forgives like this,
and you're the one who loves this a
complete forgiveness. So forgive me,
such completely.
Allah
give us from his and
you know, give us this state with him.
Not just temporarily or for 1 night, but
forever and ever,
in that that should never end in this
world or in death or in the hereafter.
That he's forgiven us and he's pleased with
us. Because we're in this place for a
very short amount of time. This is not
this is not our place that we were
made for. This is not where we came
from,
nor nor is it where we're going to
end up. So next time, you know, next
time a redneck or or or, you know,
some crazy dude in a pickup truck yells
at you to go back where you came
from.
Remember inside of your heart, inshaAllah, we'll go.
Allah created us created us in Jannah, and
he created us for Jannah. Inshallah, we'll go
back one day, and we'll leave this dar
behind. There's no need to worry about the
fuss between
Democrats and Republicans, and between
different wars and taxes and
money and
all of these things that people fight about.
There's no need for it. We're we're
we're patient with it for a short amount
of time.
So ask Allah with the remembrance of that
reality and that fact that he should forgive
you. And if you're one of the ones
who are forgiven,
Allah
has given you from his love a great
measure.
Imagine that there are some people that Allah
forgave them so thoroughly
that even the ones who meet them, even
the ones that they pray for, even the
ones that they love, even the ones that
they cast a glance on,
the forgiveness of Allah for certain people is
so much that even those people are forgiven.
So ask for Allah's complete forgiveness.
The forgiveness of the ones that he loves.
And, seek refuge in Allah subhanahu wa ta'ala
from
from ever from ever being seen by him
or looked at by him with a glance
of his his hate and his anger. And
people say, well, what is it? Why did
God hate whatever? And so Allah's Allah
He has he has
happiness and he has anger, but his anger
and his happiness or his pleasure are not
like the pleasure and the the anger of
the creation.
Rather, his pleasure is how he deals with
those people
whose,
whose lives conform to his,
his commandments. And his anger is how he
deals with those people whose lives don't conform
to his commandment. And so we seek refuge
in Allah that he should ever look at
us with,
with another and with the with the look
of
of the ones that he hates or the
ones that he's angry with,
in in in this world or in the
hereafter. And we ask Allah that just one
one one glance and one look at us
with the the the the the glance of
the ones that he looked at his
beloved ones. It will be enough for us.
It really it means more than anything else.
It's the thing that the, that the drunkards
try to drink in order to get, but
they won't find it in their drink. And
it's the thing that the drug addicts try
to shoot up their drugs in order to
get, and they don't find it in it.
And it's the thing that the warmongers kill
and destroy,
so that they can get, but they won't
find it in their killing and their destruction.
And it's the thing that the the greedy,
and the, the gluttonous,
gather their money and consume their,
uh-uh in order to try to find, but
they won't find it in their money or
in their their their food or their drink
or their other carnal indulgences.
You only find it with Allah subhanahu wa
ta'ala. You know it and I know it.
I mean, all of us have to pay
our rent. All of us have, you know,
when we're sick, it doesn't feel good. All
of us,
when we're tired, we have to go to
sleep. All of us are in this condition.
With dunya sigil movement, that this dunya is
the, it's the it's like a it's like
a it's like a jail for
a believer, and it's like a Jannah for
a kafir because a kafir doesn't see anything
else and doesn't wanna go anywhere else because
they know that the sejinn and the akhirah,
the prison of the akhirah, is worse than
the jail. Right? For those people who
know a little bit about the criminal justice
system or law enforcement,
jail is like where you go while you're
being held during the trial or for people
who commit misdemeanors who have less than, you
know, 2 years of,
or or or some, like, you know, shorter
amount of time worth of sentence to serve
out. For those people who have to go
for more than 2 years and they've been
convicted, you know, like, to do a life
sentence or 10 years, 15 years, then you
go to a prison. And prison is is
very different. It's much more scary reality than
the jail is even though jail is not
fun. So we're in the jail right now.
Inshallah,
our bail is coming through very soon.
Inshallah, our trial is coming very soon. We
ask Allah that we should be cleared of
our of the the indictment that we should
not be convicted in the trial and Allah
will let us go free. We came from
Jannah and we'll go back to Jannah forever
by his father inshallah.
And so that's what the the the the
the dunya as a signal movement. That this
dunya is the worst it gets for the
believer. And this dunya as a jannah of
the kafir.
For the kafir, this like jail is like
jannah when compared to the
the the the the the hard time that
they're going to have to do on the
other side after receiving their conviction from Allah
subhanahu wa ta'ala. So just remember that, you
know, the the the the
carnal desires of this duniat attracts everybody.
And,
it attracts everybody. Anybody who claims that it
doesn't attract them,
they're they're they're they're trying to sell you
something. You know, they're they're
mentally ill or they have something. It's fine.
You know, someone might say, well, you know,
like, every man is attracted to a beautiful
woman. 1, some guy may be something, and
his physiology doesn't work or, you know, something,
whatever. You know, like he got kicked in
as a kid or whatever and his whatever
system doesn't work no more. So he doesn't
have that issue. That's fine. Those things happen.
But for, you know, for a person who
has, like, the normal experience,
everybody is attracted to all of these different
things. Everybody loves money. I love money. Every
the next guy, everybody loves beautiful things.
Everybody loves money. Everybody loves to drive a
nice car. All of these things. And if
it's happening for you, alhamdulillah, allah to put
barakah in it for you. Your your, you
know, your thing in life is just keep
making sugar for it. But the idea is
that the one person the one who has
it and the one who doesn't have it,
they're equal
in in the sense that, you know, that,
that that that they should know that this
is not what's gonna make you happy.
That even the, the the the righteous,
you know, the righteous man, even if he's
a king in his palace or a prince
in his palace,
inside of the palace, he should know that
this is this is, nothing. This is just
a better sell than the next guy has.
And, he should still be anxious with regards
to the day of his trial in front
of the lord and that the lord should
be pleased with him and that the lord
should be pleased with us, and that he
should set us free one day, and he
should announce our innocence in front of the
creation, and that we can go back to
where we came from. And it's a very
small amount of time. Right? That that people
will say, I was only there for a
day or 2. People say, I was only
there for an hour or 2. I was
just there for a short amount of time.
And just remember that no matter what happens,
that that that that's how it is. And
that's the same reality in Ramadan or outside
of Ramadan.
So these nights, you know, make your plea,
to the lord for clemency.
Make your plea to the lord to dismiss
the case against you,
and against me. And we know that there's
enough there's enough dirt on all of us
that we could all get taken down. We
could all get convicted.
But Allah gave us this this this, you
know, this chance that we can, you know,
we can write a letter to him and
ask for the judge to dismiss the case
against us. And the letters in this dunya,
you know, the motion to to dismiss a
case, You have to hire someone to write
it for you for $300 an hour.
This letter, all it takes is that a
person in the room when the lights are
off and nobody else can see or nobody
else can hear, that a person shed a
tear for the sake of the lord and
say, Allah, you created me. I have nothing
else other than you. So forgive
me that you love to forgive. So forgive
me. Dismiss the case against me. I'm not
even I'm not even trying to protest my
innocence.
And, these these nights, that's what it's for.
Just do it. And the rest of it,
inshallah, you enjoy the rest of your life
and, you know you become the wonderful and
beautiful and smart people who have high SAT
scores and
and high, MCAT scores and become doctors and
drive nice cars and all the other things
that people want. All that stuff happens for
you as well. But if it doesn't, if
Allah dismisses the case against you, you'll still
be okay. And if all that stuff happens
and you're still gonna end up getting convicted,
it's just gonna hurt all the much more.
May Allah protect us from such an end.
So
I wanted to share the the hikaya in
the,
that we've been reading from,
about Luqman.
Some of these stories are, I think, deliberately
ambiguous. Is it talking about the talking about
the character from the Quran or a person
with that name?
I think some of these hikayats are are
ambiguous. There's a tradition where the stories come
from. But one of the things people, like,
asked me in the past, like, for example,
the story with regards to the the the
disciple who fell in love with the,
the maidservant of his and
the made her take laxatives. And since someone
asked me the
you know, the legal ruling, is it even,
like, permissible to, like, put the woman through
all that much difficulty?
And these are just stories. These are not
those that those people don't exist. These are
stories that are meant to teach,
teach lessons that may not be readily perceivable
by a simple mind,
without without,
you know, being given concrete form and concrete,
examples.
So
if someone who is
shares the name Luqman
with the Qur'anic Luqman alayhis salam,
If the story is the same person or
not,
Mawlana Rumi didn't make this book as a
book of hadith.
So it's possible he just used the same
name,
or it's possible that he actually had some
sort of effort that this is based on.
And,
you know, I I don't wanna have Silvana
of Moana because,
he was an island of the first rate.
But,
you know, if someone asked me this particular
story, can you find it in the author?
I probably would be unable to.
Maybe maybe some of our more, learned
would be able to. But at Inir, the
point is that the the story is just
a teaching story. So even if it's, the
same or another person with the same name,
take the lesson from it and then you
can do the research later inshallah.
So it said that Luqman used to be
in the,
he used to be a slave of a
rich man.
And and Sayna Luqman from the Quran, also
he was a slave. He was a herder.
He was an Abyssinian slave to
a
man of He himself was not from
Rather, he was he was a slave who
was a pious man,
and,
and he would learn about the the Torah
so much so that later on in his
life when
the learned about how pious he was and
learned about how learned he was, they actually
turned him into a judge,
and they they, you know, considered him to
be one of their great ulama, but he
wasn't ethnically one of them. He was just
a slave,
in the beginning from of of them.
This is the Saydna Luqman used to be
the slave of a rich man,
and he had such great for love for
Allah and contact with him that it created
with him high moral character and exemplary habits.
This was a clear sign of his nobility
and nearness to Allah.
The details
are therefore
with regards to his
high status are described in the Quran. So
So Mullana Hakim after giving this, tamhid, so
he,
obviously is of the opinion that the story
is about him.
So the nobility of Luqman, alaihis salam, his
character, had great effect on his master.
So much so that the master considered him
a great friend and a beloved companion. The
The master loved his slave.
And this is this is something that used
to happen as well.
You know, not every every you know, because
when we think about slavery, we think about,
like, people releasing the hounds
in in this in the south and making
people
pick cotton and things like that. But,
the reality is even if you detest the
the institution of slavery in the South,
the reality is that people used to have,
you know, their hue the slaves are humans
even though they didn't wanna accept it. And
the masters are humans, so people had complex,
and very deep relationships sometimes.
And, obviously, it doesn't justify,
it doesn't justify,
unlawfully enslaving people like they did in the
south. But, that type of slavery never existed
in the deen,
not in our ummah nor in any other
ummah where people were just enslaved because of
their race or because of their color or
something stupid like that. These are usually war
captives or the descendants of war captives.
So what happened is that this this the
master, actually,
grew to very fond of and and grew
to love Luqman
because of his his beautiful character.
Although he was a master,
yet, in fact, the master also became like
a slave to his employee in certain ways.
It is the miracle of love that the
king became the slave of his beloved.
Even if the king loves somebody, then the
king himself will be the king to everybody
else and slave of the beloved.
It then became the practice of the master
that whenever he had something special to heat,
he would first feed Sayedna Luqman.
And from it afterwards,
once Sayidna Luqman had filled himself, he would
eat the leftovers.
Sayidna Luqman would consider the love of the
consider, the love of the master, and his
habit was that he would eat moderately,
so that something was left over for his
master to eat as well.
And this is the way that the the
the love of good people is
is that both people have concern for one
another. It's not that one person completely, you
know, bleeds himself out in the gutter for
the other. And,
you know, that type of parasitic,
relationship is not like that. So people have
concern for one another, that the sheikh should
have concern for his disciples, and the disciples
should have concern for their sheikh,
And teachers and students should have concern for
one another. Friends should have concern for one
another. Husband and wife should have concern for
one another. Not that, oh, the Sharia is
your
your duty to, you know, do this and
do that for me and, you know, and
not
worry about how what that effect on the
other person is. Whether it's the husband for
the wife or the wife for the husband,
both ways. Both have responsibilities
to each other and they should have consider
they should be considerate considerate with one another.
So one day during the season of, melon
harvest,
the master received a melon from somewhere. At
the time,
Sayid Alukman was not present. The master sent
one of his other slaves to go and
call him.
When,
Sayid Alukman arrived, the master cut the melon
into slices
and slice by slice started giving thereof to
Saydna Luqman to eat.
As he ate the slices, the master inwardly
became pleased at the effect his love was
having on Sayyidina Luqman. Sayyidina Luqman is eating
the
the the melon and,
is enjoying it, And the master,
felt that, look, I'm cutting it for him
and feeding it to him, and I'm making
him happy.
And,
he he was pleased at that at that
sight.
Said the Luqman ate the slices of melon
with great pleasure,
and all the same time all at the
same time expressed thanks for the favor shown
to him by the master.
After having eaten the slices when just one
slice remained, the master said, let me eat
this slice and see how sweet the melon
is. Saying this, he put the slice in
his mouth and immediately such bitterness spread from
the tip of his tongue down his throat,
that as a result,
he he almost fell unconscious,
because of because of the the the extreme
bitterness that that that he experienced from
this this awful, melon that he thought was
sweet.
When he,
got his wits about him again, he questioned
Sayedna Luqman. He said, oh, my beloved one,
how did you manage to so heartily eat
those slices of melon?
Just one slice of melon had such an
effect on me,
that I I almost fell.
And, how were you able to
manage to eat so many slices on your
own?
Sayed al Luqman replied, oh, my master,
from your hands I have received hundreds of
gifts.
The burden of thanks upon me is such
that my back would go crooked by it.
Hence, I felt ashamed that the hand that
granted me so many favors, if one day
some distastefulness or bitterness should come to me,
how can I turn away from it? Oh,
master, the pleasure of knowing that it comes
from your hand has changed the bitterness of
the melon into sweetness.
This is what that he was he was
concerned that he didn't want to hurt the
master's feelings. And the master, in fact, was
so beloved to him that,
just the fact that he gave it to
him was enough to make him want to
eat it and not,
not show any displeasure.
And this is the, you know, this is
the sign of
his
complete and perfect perfect,
gratitude,
to the master.
And so if this is a beautiful thing
when a person
does it, one human being to another human
being that does ihsan on them,
Mawana is showing us a lesson
with regards to how we should behave and
what adab we should have with Allah subhanahu
wa ta'ala.
The tests, if he sends us something that's
bitter, like a test,
you know, just like that melon which was
bitter. If we show if we show our
happiness and gratefulness to him. If the master
would be happy with his slave upon learning
that the slave was so courteous and so
concerned about him. And if the slave was
so happy that a a kind master,
even if he gave him one day a
melon that wasn't the sweetest in the world,
you know, if that slave, it's it's it's
beautiful for him to show his his his
sugar in such a way, then how much
more beautiful is it,
to Allah to Allah to show that much
sugar? And how much more happy would Allah
to Allah be with the slave if the
slave were to show that type of shukur
to Allah.
Mawlana Hakim Akhtar Saab says, my spiritual
mentor and master,
Mawlana Shah Abdul Ghani Pu'l Puri,
may Allah Allah fill his resting place with
Noor, used to relate this story with great
pleasure and used to repeat the last couplet.
While relating this story, he used to advise
us thus.
He used to advise us thus that at
every moment there are numerous bounties and favors
of Allah upon men. But if ever for
a moment,
some such incident takes place which brings with
it a problem and outward,
cause for difficulty, man loses
patience and fails to be grateful.
On the other hand, there are those whom
through the blessings and company of the people
of Allah, Allah has granted a good understanding
of matters of Deen. So that when sorrows
and difficulties touch them, they remain happy and
pleased with Allah.
At such time, they draw strength from their
good understanding of Deen and realize that this
world is like a hospital, and we are
all like patients in it. There are times
when the doctor gives the patient medicine,
that is sweet,
and at other time,
he feeds them
medicine that's bitter. Right? So not all medicine
goes down the same way. Not all injections
go down the same way. Not all drips
go down the same way. Not all treatments
go down the same way. It's easier to
take a Tylenol than it is to get
chemotherapy.
But some, you know, some sicknesses, you know,
you what you treat with a Tylenol, you're
not gonna treat with chemo. And, you know,
the diseases that require chemo, Tylenol is not
gonna it's not gonna, you know, it's not
gonna
give you that same effect.
And,
you know,
sometimes the medicine
is different.
And, you know, you need to show patients,
basically, is what he's
saying. Similarly, Allah is Al Hakim, the All
Wise.
And at the same time, he is Al
Hakim,
the ruler.
He is also Ar Raheem, the merciful one.
Hence, whatever conditions are to befall us in
accordance with Allah's predetermination,
whether it brings out comfort or discomfort,
all these are for our benefit and in
our interest.
And I add with the condition with the
condition that a person has faith. If a
person has no faith, there's no promise that
anything is in your best interest.
Allah protect us. There are certain people who
are created only to be
the the the manifestation of Allah's anger. And,
Allah promises to safeguard all those who believe
in him. All those who have iman in
him, he promises to safeguard them from from
that most, that most wretched of fates.
The hadith teaches us that for some from
for some slaves, a high rank has been
determined. But sometimes, that slave has not acquired
the good deeds to reach such a high
rank. Thus, Allah causes him to become involved
with some calamity, which if he accepts and
bears patiently, he will be able to reach
the high rank that that that he,
that was wished for him.
Another hadith says, a believer is touched by
fever. And while he suffers in this fever,
his sins drop from him likes like leaves
fall from, a tree in autumn.
Another hadith says, a thorn pricks a believer
and he receives a reward for it. That
even the prick of a thorn, none of
it is a waste. All of it will
will benefit you, some way or another. Yet
another hadith says on the day of judgment,
when in return for having suffered patiently in
the face of calamities and misfortunes,
rewards will be handed out. Then every person
who suffered calamities will wish that his skin
had been cut to pieces with a pair
of scissors.
And what a great reward he would have,
received on that day had that happened.
Allah protect us.
Allah give us the reward without having to
get our skin cut with scissors. Allah have
mercy on us.
Hence, a believer should remain pleased in times
of misfortunes.
In other words, there should be no complaints
or objections from his tongue. He should, at
all times, seek Allah's pardon and forgiveness for
sins and pray for safety from calamity.
Oh, Allah, we are weak and do not
possess the patience to bear the difficulty of
calamities.
Please, in your infinite mercy,
change the calamity to safety.
Change the calamity to the safety of your
pardon.
We've been prohibited from praying for calamities and
have been commanded to pray for safety and
pardon. If we pray for calamities and misfortunes,
it would be a sign from us of
our bravery
while praying for safety and pardon our signs
of our own admission,
of weakness, which is loved by Allah.
It's a hadith of the prophet
Show your weakness in front of Allah ta'ala.
Show your toughness in front of his creation.
By all means, if somebody is, you know,
your enemy or even even your friends, show
your strength in front of them. They'll make
your enemies fear you, and it will make
those who love you love you even more.
But in front of Allah, ta'ala, don't don't
try to show your strength because no matter
how much of your strength you have, it's
not going to impress him.
Show him your weakness, and he'll love you
more.
Just like the creation, the more weakness you
show them, the more they'll detest you and
treat you as despicable.
Oh, people discard your show of strength and
power.
Adopt an attitude of crying and weeping before
Allah.
As Allah's mercy is directed toward crying in
weakness,
cry to Allah in humility so that you
become cheerful and happy.
So that without the smile on your lips,
you remain happy within your heart with Allah.
That it that thousands of smiles may be
sacrificed
for such a cheerfulness of the heart.
If at all times there is safety and
comfort, then a person's temperament which inclines toward
worship Allah to Allah will move away from
steadfastness.
Without calamities and misfortunes, a feeling of humility
and weakness is not created within a person.
In a hadith, Allah is reported to say,
I'm with those of broken hearts.
Patience causes hearts to be broken as is
bitter.
A person suffering from sorrow or in desperate
need calls upon Allah in humility,
crying and weeping?
Can a person making dua to Allah while
in ease and comfort compare with him?
The former person is in such a calamity
which causes him to become nearer to Allah
and develop a strong bond with Allah.
The contact with him increased even further. The
enmity of the creation became the cause of
mercy.
A certain saintly man said,
while suffering in sorrow, the way toward Allah
is traversed speedily.
This is due to the fact that through
sorrows and misfortunes, a feeling of weakness and
humility and affliction is created in the heart.
At such times,
Allah's special communion is experienced.
And Allah says in his book,
Allah is verily with those who persevere with
patience.
This team theme has been, well expressed by
the sheikh Asher.
Uh-huh.
Uh-huh. Asher Khandawi.
If you are sharing,
this grief of mine, then why should I
grieve over that grief? Meaning that he expressed
it to Allah
that the grief that I have, if it's
something that you have sympathy with, then why
should I grieve over having that grief? That
the sympathy of Allah
with the slave is not a cause for
grief rather it's a cause of joy.
And if the the vehicle, outward vehicle for
that joy is itself grief, then its reality
is not grief at all.
The conclusion to this discussion is that the
life of this world consists of but a
few days. Whether these days are of ease
or comfort or whether these days are of
calamity and misfortune,
they all shall shortly pass away. Hence, neither
should one become overjoyed at these conditions of
ease and comfort, nor complain,
and object in cases of difficulties and calamity.
At times of ease and comfort, gratitude should
be expressed, while in times of difficulty and
calamity,
there should be patience, acceptance, and surrender.
If a person keeps the aims and objectives
of life in front of him, he has
found the solution for all problems. The main
aim of this life is to attain the
pleasure of Allah.
That pleasure is only attained through following his
path, obeying his laws,
and repenting for all shortcomings and sins, and
seeking forgiveness for faults committed.
Thus, if a person follows the sunnah, then
whether
the, conditions of ease or conditions of calamity
prevail,
Both these sets of conditions hold within them
the means and the way toward Allah's pleasure.
On the other hand, if one is not
a follower of the sunnah,
the conditions,
of ease are of no benefit to a
person.
Has said, calamities and difficulties come over sinners
as well as righteous ones. The calamity can
be a punishment for evil deeds or a
means for gaining more closeness to Allah most
high, and an elevation
of of the rank of a person.
Now, how would one make out the difference,
whether something is a blessing or a punishment?
Whether the person is a righteous person or
a sinful person. Whether the person follows a
sunnah,
even in times of calamities,
or feels love for Allah and finds pleasure
in Allah's decisions. If he gains more closeness
to Allah and more humility, then know that
he is a righteous one. On the other
hand, the calamities which create in the heart,
of a person feelings of darkness, solitude, and
a feeling of being far from Allah,
through which a person does not feel inclined
toward repentance
or humility
before him,
in fact, finds rejection and complains of Allah,
then you may understand that this misfortune is
a punishment for evil deeds committed. In Surat
Anur, the blessings of seeking forgiveness are enumerated.
Through it, Allah sends down rain, grants beautiful
gardens, and grants blessings in one's children.
Malana Rumi says, Rahimahullah,
when you experience sorrow in the heart, turn
toward seeking
forgiveness from Allah.
Sorrow comes through Allah's command, so neglect not
good deeds, but in fact increase therein.
When Allah wishes to shower His mercy on
us, he creates in us the ability to
incline toward weeping and humility.
Hazratanui
says
that when problems for some time when he
had a problem for some time,
understanding that Allah grants some devotees certain high
rank through their spiritual efforts and exercises,
and through his mujahada,
is there. However, he also grants to others
the same favor without them making any strenuous
spiritual effort.
So how is it logical that his mercies
should tolerate that a true lover
of his should subject himself to such strenuous
ordeals?
Hazratanri
struggled for quite some time to find a
solution to this problem.
He says that one day the solution dawned
upon him. The answer was that if without
effort, all the stages and ranks were accessible
to the devotees,
and the the travelers on the spiritual path,
then there would be no appreciation for Allah's
blessings.
Hence, if there were no appreciation for these
blessings, then there would be no continuation
and progress of such,
blessings.
Just as an increase of blessings is through
gratitude
as described in the Quran,
Just like that, a loss of the blessings
is there when gratitude is missing.
Hasid,
writes, without
struggle, there is no light of truth created
in the heart,
which is perceived through true faith and divine
communion.
If that perception was possible through reason alone,
then there was no need for putting the
self through such a strenuous exercise.
This is, sorry.
Molana,
Rumi, he asked a question. He says, why
should the king of all intellect, who is
all merciful,
command such strenuous mujahada, that a person should
struggle against themselves so strenuously?
And he answers his own question by saying,
without struggle, no light of the truth is
created in the heart, which is perceived through
true faith and divine communion.
If that perception was possible through reason alone,
then there was no need for putting the
self to such strenuous exercise.
Meaning that this is something that has to
be experienced through the heart.
The knowledge of the mind is important, and
it's necessary for the salic to travel the
path toward Allah to Allah, but it's not
the entire it's not the entire path.
There's lessons that are learned in the mind.
This is these are lessons that need to
be learned in the heart,
And without them, the heart is not going
to be able to progress.
The spirit is not gonna be able to
progress through the understanding of the mind alone.
That's why people who read
a lot of books, but have very little
practical experience about real life, oftentimes,
I find
their company very irritating.
Whereas those people who have a lot of
knowledge and they combine it with a lot
of experience,
those people are the ones who know what
they're talking about.
Mawana,
continues,
says the amount of crying in humility and
repentance
a person does in times of sorrow and
pressing need as much more than is possible
in times of ease and comfort.
In spite of that, a person should not
wish for nor look forward to calamities.
But what he should seek is safety from
evil,
and he should seek happiness and prosperity.
But if from Allah's side some sorrow or
calamity does befall 1, one should not then
become distressed and lose patience.
Instead, one should understand that it is Allah's
intention to make and formulate you, and through
this formulation to increase you in your rank.
Sorrow and calamities are also bounties from Allah.
And in times of need, the duas come
straight from the heart. The place of prostration
becomes wet with tears.
And one experiences
the pleasure of making dua, which in and
of itself is a great blessing.
In praying to Allah, the lovers have no
other objective
than to have the pleasure of whispering secretly
in communion with him.
This secret talk is attained at the time
of sorrow and weeping,
and these sighs of crying and lamentation in
his presence are well loved by him.
Molana says, I cry and weep before my
beloved
for that appears well pleasing to him.
So the beloved and him are capitalized, meaning
Allah
says, I cry and weep before my beloved
for that appears well pleasing to him. And
in both worlds are crying and sorrowful sighs
are loved by him.
Blessed is that eye that cries in the
remembrance of the beloved, and blessed is that
heart that is embroiled in his love.
For as long as the baby does not
cry, milk does not flow from the mother's
breast,
which is interesting an interesting,
it's an interesting metaphor
because I've been told by,
I've been told by,
by by people who carry
the knowledge of ancient Hebrew that one of
the names of Allah ta'ala in the in
the in the Torah,
a shaddai is actually a thadi,
meaning the the the the breast that gives
milk.
It's actually considered one of the divine names.
It's a metaphor for the
and the bounty of Allah. It says that
as long as the baby does not cry,
milk does not flow forth from the mother's
breast. And as long as clouds do not
shed raindrops, the garden does not become green.
From the crying of the crowds,
the garden becomes green and fertile.
And as much as the cradle cries,
that's much or sorry, as much as the
candle cries, meaning it it's the melted wax
drips down. So much does it increase in
light.
There were the tears flow, mercy prevails.
And where water flows, greenery and fertility prevail.
Allah equates the tears of the sinner and
grief to the blood flowing from a martyr.
Crying and weeping is a great wealth, and
the mercy of Allah is a great blessing.
The wealth of this world consists of gold
and silver,
but the capital and the side of,
the capital in Allah's sight is love and
two crying eyes.
Then,
says,
a saintly person once said,
oh my beloved,
for the eyes to stay awake, for anyone
save you is a waste, and to cry
over anyone's parting,
saving being separated from you is
useless. Although it is bitter to bear calamities
and misfortunes with patients, it is still a
wonderful medicine that brightens the devotee,
and the the travel on the spirit the
traveler on the spiritual path.
The high ranks which were unattainable through years
of spiritual exercises and rigors are speedily attained
through patient perseverance.
For this reason, it is essential that every
traveler on the spiritual path or Saliq should
consider the bitterness of patience as being sweet
in view of the great bounty attainable through
it. It will only be a few days
of difficulty and hardship.
Thereafter, it will be smiles and laughing all
the way. One gives only half a life
in the effort, but in exchange for half
of this life,
the Wahab, the great giver of bounties,
grants,
an infinite number of lives. Allah
give all of us so much.
Allah have mercy on us. Allah save us
from tribulation. And if he should test us,
may he give us the
the patience from his own side that we
don't have in order to be able to
pass them. And may he give us eyes
that are moist with his,
crying for him and tongues that are moist
with his remembrance
and hearts that are filled with his love.