Husain Sattar – Fundamentals of Tasawwuf #3 Sacred Learning
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AI: Transcript ©
So in our last two discussions,
in the midnight session,
we have been talking about the science of
the soul.
And we covered,
on day 1, which is lesson 1,
the concept of, the idea that,
Allah
has 2 spheres of creation.
One is called Alamal Amr which occurs by
Yaqun
and the second was called Alamal Khalk which
occurs over time. For example,
and we highlighted that human beings are actually
a composite of both of these two worlds
so that the human being's body
is actually created,
is a created aspect of the human.
Allah created human beings, for example.
And, and also the point that we are
we start from a small drop and we
grow over time into a big person.
And then,
that we also have a,
ruh.
And the ruh is actually from the commanded
world.
Now,
we exist at as this composite, and,
we spoke about the fact,
on the first lesson that in order to
grow the body, you must feed it. And,
in order to sustain and grow the body,
you must use the aspects of
khulk.
So for example, the body is made of
dirt and the body eats things that come
from dirt. The body wears things that comes
from dirt. The body lives in things that
comes from dirt. I mean, our houses are
basically just dirt. We just shine them and
polish them, but really they're come from the
ground. Marble, whatever it might be, people use
in this day and age, all of that
is from the ground in the end.
So the body basically, it is from dirt,
and it requires things from the earth in
order to sustain it.
And we also highlighted the more important fact,
which was yesterday's discussion, which was that you
need to also provide
the soul with its nourishment.
And if you provide the soul with its
nourishment, then the soul will grow. And yesterday,
we highlighted the individual components, meaning the general
theme yesterday was that it's the sunnah and
the sharia that grow the soul.
And actually, to be honest with you, and
we'll discuss this tomorrow, maybe to be more
clear, it's the sunnah and the sharia that
also control the nafs. Really, the the the
nafs is the is the center point of
the body. So if I ask you what's
the key component of the body, what's the
the the the, you know, the the central
command of the body, it's the nafs. And
if I say to you, what's the central
command of the soul? That's called the kal.
All right. So the central command of the
body is called the nafs and the central
command of the soul is the heart. It's
called the Kalb.
It's also from Alham Al Amr by the
way.
So what we highlighted yesterday was that in
order for the soul to grow, you must
feed it with things from that are spiritual.
For example, recitation of the Quran.
We talked about Suhba.
And, one of the things that I wanted
to talk about in more detail today was
the, was ihikar and muraqabah.
Now, before we do that, I think that
we should just be very clear about this,
that just as we grow the body,
we must make an effort to grow the
soul. And I would say that this is
one of the major lacking principles in this
day in our understanding of how we develop
human beings.
I think that every parent,
every parent that I have ever come across
has a concern about how to how to
raise their child's body.
For example,
when a baby is born, the mother is
very concerned about how much milk she should
feed the child.
When the baby becomes 1 year old, the
mother is very concerned about, is it time
to start meat?
The father is concerned about what type of
foods the baby should eat. From day 1,
both the mother and the father are worried
about what color the clothes are gonna be,
and does the hat match the gloves, and
do the shoes match the, you know, the
shirt?
These are all things that we worry about
very early on. When the baby comes, all
the parents are worried. The parents generally make
a baby room if they can afford to
do so. They're worried about the paint in
the room. They're worried about the crib. They're
worried about the bedding. These are all things
of the body. So a tremendous emphasis is
placed on the body of of the baby,
so much so that then the baby grow
the child grows up. And, again, every
school year, the kids are worried about what
clothes they're gonna wear, what gym shoes they're
gonna wear. We're constantly complaining to our doctors
about whether our child weighs 50th percentile or
70th percentile or 20th percentile.
There's a tremendous amount of emphasis on the
body. You know, we want our children to
be athletic. We want them to run. We
want them to play. And there's an emphasis
on the mind, but the mind is also
part of the body in the end.
The mind is also part of the body
in the end. So we've emphasized the mind.
We want them to be academic. We want
them to be intellectual. We want them to
read before any other child reads. We want
them to understand math. So there's a a
huge emphasis, a huge emphasis by in parenting
in this day and age on the body.
And equal, and I would say sort of
the corollary of that is the massive neglect
of the soul that occurs
in this day and age.
Very few parents recognize that that this baby
that's been born and given to me as
a responsibility,
that this baby is actually a composite of
body and soul, and that just as much
emphasis I placed on growing my baby's body,
I must place an equal, if not greater
emphasis, on growing my baby's soul.
And the problem is that what ends up
happening is we put so much emphasis. Look.
A parent will spend 20,000 it's not even
20 anymore. Now it's 40. Right? A parent
will spend $40,000
a year to send their child to Harvard,
but will never spend $40,000
a year to educate their child Islamically.
No no parent will ever spend that much
on their child to educate them Islamically because
it's not worth it in a way. Now
a little bit of that.
So, again, why? Because it's a Harvard education.
So for $40,000
it's worth it, but if some madrassa were
to charge $40,000,
there would be no student in line.
Because we just have we just don't appreciate
that. We don't have this understanding.
We don't appreciate it.
There's a few people that recognize it. But
even when you go to a mother's side,
if they ask you to pay a college
tuition, you would look at them like they're
crazy. Even if you yourself paid a full
tuition at another university.
You know, we go to university and we
when we let's say we're taking a master's,
we pay $3,000
a class, and we do it happily.
But then when it comes to, for example,
studying at, you know, some individual registers for
a course at,
and they might charge 40, $50 a month,
and people say this is burdensome.
The same person who's spending $3,000 on his
master's is saying my $50 class is burdensome.
What is he talking about? It's a complete
imbalance. It should have been the other way
around. Should have been that you paid $50
for that university class, and you paid 3,000
and, for in order to establish the Institute
of Islamic Learning.
So
there's been a tremendous emphasis on the body
and a tremendous lack of emphasis on the
soul, and this is the theme, unfortunately,
running within the Islamic communities.
You know, the private schools can be expensive,
but the Islamic school always has to be
cheap.
Otherwise, people don't come, etcetera, etcetera. I think
you can pull out many different examples.
So we have to recognize this. And, you
know, like, as a corollary to this, there
are many things that result because of this.
And I'll tell you 2 two major things
that result, which these are a little bit
tangent tangential, but they're important. Number 1, our
marriages fail.
Our marriages fail. Why? Because the parents of
the of the bride
raised a girl, but didn't raise a spiritual
girl.
And the parents of the groom raised a
boy but didn't raise a righteous spiritual boy.
So now what happens?
You end up getting 2 people married,
and in body, they look like they're a
match.
They look nice next to each other. They
look nice in the marriage
hall. They look nice in the car when
they drive away. They look nice in the
apartment that you're gonna put them in. But
what happens?
They're 2 spiritual
spiritually immature beings. Now tell me, if you
put
22 year olds in a room together,
how long will it be before they fight?
They will be beating on each other within
30 minutes.
Every parent knows that if you put 2
physically immature children together in a room, they
will be tearing out each other's hair within
30 minutes. So the parents are always watching
their young children because this is what happens
when you leave children alone.
Now, what happens is these 2 people get
married. They're both spiritual babies. They're both spiritually
2, you know, maybe 3. And what happens?
They get put together in an apartment together
and then the fights start.
That's when the battle begins. And then you
see that 50, 60 percent of marriages, even
within the Islamic community in this day and
age, maybe we're not at 50, maybe we're
at 40 or 30, but it's relatively common.
Even within our own community, we see that
marriages begin to fail.
And this is really common. Now that doesn't
mean that every marriage will always work out.
That's not what I'm saying. But I'm saying
a 30 to 40% rate is far too
high. It's far too high for a Islamic
community.
And having be you know, being the one
who often has to intercede
in or, you know, act as an intermediary
in these types of situations,
I can tell you that when I'm talking
to people, I'm talking to 2 kids.
I'm talking to 2 spiritually immature people. They
don't understand what I'm even trying to say
to them because they have yet to develop.
And I have to say, okay. Look. If
you really want this marriage to work, we
have to start from z from a. I
have to start talking to you about this,
then I need to talk to you about
this. You need to come into these types
of gatherings. You need to begin to study
the deen, and then you will see that
you'll actually be able to achieve peace amongst
yourselves.
And it's it's like this with everything. You
know? Look. If you have
who which which at which stage in our
life do we disobey our parents
as as as just people?
The the only stage where it's acceptable that
you would actually disobey your parent is when
you're 2 or 3.
When you're 2, you know, they call it
terrible twos. The child fights with the parent.
They even hit the parent sometimes. They're screaming
at the parent. The parent says go to
bed. They say, nah.
And I'm not going to bed. And it's
acceptable. Nobody looks down upon it. Right? We
say, well, this is just a child. You
have to understand that the child will grow
up eventually.
So what happens?
The child grows up, but the child never
grew up spiritually.
Physically, the child grew up. We gave it
its meat. We gave it its milk. We
gave it its college education. And then what
happens? They're mistreating the parent when they're 40.
Right? They get tired of their mom. Shut
up, mom. What do you think? I know.
I know what I know what I'm doing.
I've heard kids say this to their own
parents in public.
You know, they're in the store. It's a
Muslim child. Mom's saying, what do you think
about this one, baby? Shut up, mom. I
don't wear that kind of stuff.
You know? I mean, I suffered a lot.
This is not uncommon.
The the way we treat our parents is
as if we're,
you know, often as if we're just children,
and that's because we're spiritually
many of us are spiritually immature.
We have no idea of the
immense reward that exists under the feet of
our parents.
And and, you know, I could never put
it better than the way Mufti Husayn put
it that first night. And if you weren't
here the first night, you know, that's a
talk worth listening to.
I will tell you that I'll give you
one piece of advice. Mufti Husayn after the,
after the tafsir,
sorry,
after prayer, he gave a talk about parents.
And I'll tell you that if any of
you heard it, then you know what I'm
saying. And if you haven't heard it, then
you definitely need to hear it. That that
is a talk worth listening to. You need
to hear that. So I don't even need
to elucidate on this point anymore except to
just highlight this general principle.
And this exists in many things. You know,
we don't under we don't know how to
live in the world because we're spiritually mature.
We don't understand the difference between deen and
dunya because we're spiritually immature. You know, the
child look, think about the child. When the
body when the body isn't when the mind
of the child is immature,
if the child has a diamond ring in
his hand, right, and you go to him
and say, hey. I got this lollipop.
Will the child trade it? The child will
trade it. They will trade the diamond ring
with which they could buy a 1000000 lollipops
because they don't
recognize the fact that that they they want
today's
satisfaction,
and they don't recognize the value of what
they have in their hand.
Same thing with the spiritually immature.
When you're spiritually immature, you're willing to trade
the akhira for the paltry dunya.
Although the akhirah is in your hand,
once you take the kalimah and you submit
to Allah,
now Jannah is yours. But then what happens?
We decide that we want to trade Jannah
for the paltry dunya.
So then it becomes more important to us
that we,
you know,
have this or that and we begin to
break the rules of the Sharia in order
to attain those things. So we give up
what we had
for that which is worthless.
Basically filth.
Essentially, it's just a mirage.
Again, it all has to do with spirit
with with spiritual maturity versus immature. When a
person is spiritually mature, they will always choose
the hereafter.
They will always do choose the hereafter
over
the,
life of this world.
So, again, this is just a general principle.
What I'm highlighting to you is that a
human being is a composite of 2 things,
of a body and a soul. And that
as it is important to to grow the
body now look, I'm not negating the body.
I don't want anyone to come after up
after me and say, brother, you said you
shouldn't get a college education. That's not what
I'm saying. The body must be grown, and
it should be grown to the best of
our ability, and we should develop it. It's
sunnah to learn how to swim. It's sunnah
to learn how to horseback ride. It's sunnah
to
develop oneself physically, to eat halalom payyban food.
These are all parts of the Sharia. To
get a good education and to become a
servant of creation is an enormous chat is
a enormous
blessing. So these are all they all have
their place, and we should excel in whatever
we do. When we go out and we
study, we should be the top of our
class. And when we go out and do
anything, we should do it with a level
of proficiency that shows that we have mastered
that which Allah has given us the ability
to perform.
But at the same time, we should never
neglect the spirit.
Right? That's what I'm trying to highlight. And
that we have to feed the spirit, we
have to grow the soul so that it
can be able to exist in a proper
balance
of a human of what a human being
should be. And again, this is what I
told this is what I've told you that
my sheikh is always saying.
He's saying that
these parents brought the child down.
You know, they brought the child down from
the sky to the earth, but then I
become their spiritual parent and raise them back
from the earth to the sky.
He used to say this to us. And
and he also used to say that and
he used to say that you have 2
sets. Often, you have 2 sets of parents,
except some people who are very fortunate that
the same parents that
bring them down into the earth and have
good birth to them actually raise their soul
and elevate them. But most people have 2
sets of parents. One set of parents that,
you know,
through which they're born and then another set
of parents through which they're elevated, meaning a
parent like a spiritual teacher or a sheikh
or an olam or something of that nature.
And and also, Sheykh Zukpukar used to say
that,
you know, and I told you this, I
think, yet the day before yesterday or maybe
the first day, that
it's very easy to build cars. It's very
easy to build planes. It's very easy to
build computers. It's very easy to build smartphones.
It's very hard to make human beings,
to make ensan. Because what is ensan? Ensan
is a spiritually and physically mature individual,
spiritually and physically mature individual.
So we have to be cognizant of the
fact that we have to grow both. Now
at the same time, when you grow both,
you have be careful about how you grow
both. Now would you ever serve your child
poison?
No. Would you ever put your child in
a bad school knowing that they would be
getting a bad education?
No.
Would you ever, clothe your child in in
clothing that would produce an allergy and a
rash? No. You would not purchase that clothing
if you knew that that would give them
an allergy or a skin disease or a
rash.
Right? In the same way, when we when
we grow our children spiritually, we should make
sure that we don't poison them. You know,
we we poison our children with so many
different types of sins thinking that it's not
a big deal, and these are actually poisons
that * the growth of the child. Just
like if you don't give a child proper
nutrients, their growth is *. Let's say they
were supposed to grow genetically to 6 feet
9 inches,
5 feet 9 inches, and instead they grow
to 52 because you didn't feed them properly.
Right? Let's say that they have some sort
of you give them they have some disease
and you don't give them the right food.
In the same way, you have to be
careful about what you give your children spiritually.
We don't wanna * their growth spiritually, so
we should be careful. We give them the
best Islamic education.
We put them in the company of the
best best people that we can.
We
make sure that they avoid the things that
they shouldn't be avoiding. Like, it makes no
sense to me. It makes no sense to
me why any parent in their right mind
would ever produce would ever put a TV
in the house.
You might as well put a loaded gun
in the house, just like no parent would
leave a loaded gun on the floor.
Why? Because the child will take it and
shoot themselves in the head, and they'll be
dead.
In the same way, what parent would in
their right mind would ever put a TV
in the house? It's a spiritual
death.
You your child turns on the remote control.
They shot their soul.
Now they're sitting there and watching the life
of every person who doesn't believe.
And these people are living all a fake
life.
I mean, look. These children, they watch this
Hannah Montana. There's no reality to that, and
yet they all wanna be that. You know?
They all wanna grow up like that, and
it's it's pervasive within our communities.
Because and the this is like a loaded
gun, but it destroy but it's a gun
that shoots the spirit instead of the body.
Anytime you turn push on push the remote
control on, you see that you're getting brainwashed.
You're getting brainwashed with a lifestyle.
You know, these pre by the time your
child is 6, they're watching these people dating
on TV, they're watching them holding hands, they're
watching that, you know, the boy gives the
girl a kiss and all the audiences, oh,
and the kid when you make that kind
of noise, the kid's eyes open up wider.
By 6, 7, 8 years, that's what show
that's what starts showing up on the TV
screen.
And we have no clue. We just put
our child in front of it
thinking that this is a cheap babysitter.
That's what it is. Right? It's a cheap
babysitter. I can be free and do my
things. You know, I gotta kick back and
put my feet up on the couch. So
and this is gonna be a cheap babysitter.
They can watch this.
And the and the parents think that it's
not a big deal. And the funny thing
is is that it's a detriment not only
to the soul, but it's also a detriment
to the mind.
It's also a detriment to the mind. The
successful people don't have TVs in their homes.
They don't have time for that kind of
time wasting of time. It's not even we're
not even discussing halal and haram. That's a
separate issue. We don't even need to discuss
it because it doesn't make sense to have
it in the first place.
You know, you discuss halal and haram where
there's some benefit in something, and then you
need to have a debate. Then you ask
yourself, what does the sharia say? You don't
discuss halal and haram when something is just
obviously detrimental in every in almost every way.
Yes. I mean, there's some rare benefits that
arise from a TV, but they can be
made up in so many other ways.
So we have to be particularly careful about
making sure that we don't * the growth
of our children. And I'll tell you because
I have to deal with it. Then what
happens? A child comes to me and I
have to erase
20 years of, you know, TV from their
mind or 20 years of music from their
heart, etcetera, etcetera.
So
again, the general principle here that we are
highlighting is that we we consist of a
body and a soul, a a a gist
and a rule. And that just as we
place an emphasis on developing and growing the
body, in the same way, we should place
an emphasis on development and growth of the
soul, the ruha.
Now
and then yesterday, we spoke in detail about
the fact that there are several components
or nutrients that are recommended in order to
grow the ruh. And I highlighted for you
that Quran is the number 1.
Quran is the number 1. So not only
for us do we need do we need
a daily dose of Quran to sustain our
spirituality,
But our children must be raised in the
presence and the,
you can say in the environment of Quran.
If you have to ask yourself what was
the dominant theme of Medina Sharif at the
time of Rasulullah Sallallahu Alaihi Wasallam it was
the Quran.
Day night Quran was being recited, it was
being revealed, it was being explicated, it was
being exemplified.
Quran is the foundation of this deed.
It is the foundation of this deed.
So we have to place within our children
a love of Quran every child
and adult and adult because we need to
eat too. Right? Every child and every adult
needs to have interaction with the Quran.
So especially as young as parents, we should
make sure that our children they interact with
the Quran and we should be
1,000 times thankful that we have these Madaris
that teach Quran.
We should be a 1,000 times thankful.
I think that this is one of the
most
unfortunate realities of our community
that there's a very minimal appreciation for those
people that teach the Quran
when actually they are the key components of
our society.
Right? The best of you is those who
teach the Quran and learn it. So the
best set of,
of of, interaction that's occurring anywhere within our
community are the people that are teaching and
learning the Quran.
We should support them, encourage them, develop their
institutions,
donate to them, and we should verbally
thank them.
We don't do that.
We're so thankful that there's Harvard and,
you know, Princeton and Yale. And we think
for a mile away,
you know, a child comes home with an
a on one report card and we say,
do you think he's gonna get into Princeton?
He's in 2nd grade. We're already thinking about
Princeton.
Right? We're already thinking about Harvard. We're thinking
about which Ivy League our child is gonna
go to. But when was the last time
we thought, you know, can we hook this
child up? Where can we find the best
quality to hook this child up with?
Right? But we just say, oh, because there's
some always stuff that we can get to
come into our house for half an hour,
you know, to just take care of it.
But we should seek out teachers for our
children. We should bring them into the community.
We should support them. We should make them
realize that we are dependent on them and
that we need them here.
And I'll tell you that the under okay.
You look around the, American
Islamic,
demographic
and you get to see a wide spectrum
of communities.
Okay, if you travel, you will see a
wide spectrum of communities
and you know Chicago, Masha'Allah, is relatively well
developed.
Very funny because there's a individual, a sister
who
used to live in the states and she
used to call Chicago, Chicago Sharif.
Chicago Sharif because she used to come here
and she used to see that this is
a really developed community.
Actually, we're relatively underdeveloped, but we're comparatively
more developed in most cities.
So you come into Chicago and you see
that there's a distinct difference between Chicago and
the vast majority of Islamic communities.
And I'll tell you that the underpinning of
all of that is the Quran.
The underpinning of all of that is the
Quran
because what happened people like Maulana Abdullah Salim
who rarely gets appreciated the way he deserves
to be appreciated, he will get appreciated in
Jannah, you know, I mean on the day
of judgment Insha'Allah will reward him far beyond
what any of us could ever imagine. But,
you know, he came here and he started
his work.
And, you know, people were busy in so
many other things and had so many other
ideas. He came just crazy about his mission
that there should be people and children who
memorize the Quran in Chicago.
Now in that day and age, no one
even thought about children being able to memorize
the Quran. And I think I've mentioned previously
that, you know, the challenge in the Sunday
school was what? The 10 Surah Club.
I remember I never made the 10 Surah
Club. I it still scars me to this
day and age. Now when I was in
Sunday school, I couldn't make the 10 Surah
Club.
Okay. That's 10 Surah. And and Moab Ghislain's
goal was what? To make hofas
out of people's children.
So what did he do? He he opened
up his basement.
Now you tell me,
our wives have difficulty cooking for their own
children
and difficulty cooking for their own husbands.
And what was his wife doing? Cooking for
the kids of the community.
Cooking for the kids of the community. Those
children who initially attended that school was in
the basement of his home,
and his wife was you know, they gave
up their home. We don't want people in
our home after 9 o'clock because it distracts
us and disturbs us. They gave up their
home. They made it a school. They made
it a garden
to be able to grow the spirit spiritually
our children.
And they sacrificed and they struggled and they,
you know, they they made their
they they did not lose focus and they
never gave up despite the fact that there
were failures and despite the fact that there
were major criticisms at points in time.
And they were able to produce the first
set of hofas.
And then people saw that it's possible.
And once people saw that it's possible,
then they began to also desire it for
themselves.
And then slowly, a young crop of hafas
began to arise,
and it was their recitation
along with the coming of additional teachers and
then producing additional students
that that was a magnet that drew in
Allah's mercy.
So that, you know, someone like me or
other people who have gone abroad and studied
a little bit or in in the cases
of, you know, for example, Mufti was saying
extensively,
they come in here and they can give
talks and people can understand what they're saying.
They're not speaking a foreign language because there's
already a context in which they speak.
Whereas you go to most communities and you
talk and people have no clue, you start
talking about spiritual development, they will look at
you like you're crazy. They have no idea
what you're speaking about. You talk about nafs
and ru and heart and klavw and they'll
be like what are you talking about brother?
What are you talking about? People don't even
get it. You can't even have a basic
conversation about,
you know, Itikaf. They don't know what Itikaf
is. Some masjids
wouldn't even fathom that that was something that
happened at the time of Medina. This doesn't
happen anymore, brother. 10 days off from work,
you only get 20 days vacation.
So, you know, that's the reality of the
vast majority of communities. They're relatively underdeveloped.
Here,
you have already, you can say, the foundation
of Quran. And then you go to a
few other cities and it's exact same. Where
you find that development? You're going to find
that there was a foundation. Now can you
pick out a couple other communities? Toronto, same
story, although it's not in the US. Detroit,
same story.
Same story. You know, there's, like, a large
number now of brothers in Detroit that even
show up to this ethical,
out and and they're striving and struggling. And
the ajeev thing is there there's like in
medical school and law school, they're professionals,
but you go back and you trace Detroit.
Where does Detroit trace back to? Traces all
the way back to 1 Mufti.
One Mufti.
That Mufti came, he started teaching hifs to
the children, he brought the children into his
own house, his wife cooked for them, they
they sacrificed, they struggled and they began to
produce kafas And these hofas, they drew in
the spiritual food for the whole community.
They fed the whole community. You know, there
was no restaurant to eat from. They provided
spiritual food on a platter for the whole
community.
And now you see Detroit, you know, there's
a certain subset of people in Detroit and
they're progressing and they all have relationship with
Muqti Sab and SubhanAllah, it's just amazing. And
Muqti Sab will inshallah will be here on
Thursday or Friday. So, you know, you'll be
able to see who I'm speaking about.
But again, it all lays it all it
all rests on this foundation.
It all rests on this foundation.
So Quran is essential for our children's development
and for our development.
Okay. Then we mentioned yesterday Salawat.
Salawat is obvious and I don't need to
repeat it. We mentioned Itiva of Sunnah. Whenever
you follow the Sunnah it's a magnet that
attracts Allah's Barakah
etcetera and it causes the soul to grow.
All right and we discussed a few other
points. Now the one point I didn't get
to discuss was
in the Arabic language means to watch over.
Is an in a word in the Arabic
language which means to attempt to watch over,
to make an effort to watch over. It's
from verb form 3. Verb form 3 often
has the
connotation of making an effort towards something.
So
to make an effort to watch over, to
attempt to watch over. So in muraqabah, what
does an individual do? They watch over their
heart
to see
is their heart calling on Allah or is
their heart attached to the dunya?
That's what muraqabah is.
It's a watching over of the heart, a
guarding of the heart, a you can say
a monitoring of the heart to attempt to
determine whether the heart calls on dunya or
whether it calls on akhirah whether it calls
on Allah or whether it calls on
other than Allah.
And so this is a called muraqabah of
the heart.
Now a person can have muraqabah of their
mind, they can have muraqabah of the grave
where they sit and reflect on what's going
to happen in the grave, they watch over
themselves and think about what's going to happen
in the grave, you can have muraqabah of
the day of judgment, you can have muraqabah
of the fact that we're from the community
of Rasulullah sallallahu alaihi wa sallam. So these
are all called muraqabah
and they are an important aspect of they're
kind of called like a fiqh. They're really,
you can say more of the mind than
they are of the tongue.
They're,
they're it's a reflection put it that way.
And this is another way by which we
develop and in fact it's the demand of
the Quran.
Now you see that one of the major
themes present throughout the Quran is the demand
that we reflect on the signs around us.
And it's through the reflection
of these signs that actually the heart and
the spirit also grows, that the soul also
grows. And so these are basically muraqabah. I
mean to sit down and to do muraqabah
on the sky
is to sit down and reflect on the
sky and to recognize that it's Allah that
laid it that spread it as a canopy
and that layered it into many layers.
To do muraqabah on the ground is to
sit down and say subhanAllah Allah
spread this ground along the earth
and Ajeeb is my Allah
that he made the ground so hard that
you can build a Sears Tower on it
but he made the ground so soft that
you can also put a seed in it
and a tree will grow.
I mean, think about the dynamics of this
material. You know, anybody material engineer in the
audience, you know, that materials have limited
use, They have limited dimension. They have limited
abilities.
If, I mean, if I told you that
I'm gonna develop a material that's so firm
that you can build the Sears Tower upon
it, but it's so soft that you can
actually dig with your finger and put a
seed and if you water it, it will
grow. You would be shocked at what type
of material this
was. It's beyond the
the ability of engineering to fathom this type
of this this width and this this broad
spectrum.
And that that's exactly the way Allah created
the ground. On one place, he's saying that
he had to peg it down with mountains
and another place he's saying that from it
grow crops.
Ajib,
Ajib.
So again, the point is, is that this
is these are all types of Mura Kaba'at.
You know, you sit there and reflect SubhanAllah,
I can't believe the incredible blessing that I
am from the community of Rasulullah Sallallahu Alaihi
Wasallam.
Just think, I mean, do we ever even
reflect on how we ended up where we
are? You know, what was the what was
the probability
of you gaining this blessing?
You know, first of all, there was no
human humanity. Allah created humanity. I mean, there
was no creation. Forget about humanity. There was
no creation. Allah created creation.
Then among creation, Allah created animate and inanimate.
So we were among the animate.
So that's a blessing.
Then among animate, Allah created so many different
types of,
things like flies, ants, dogs,
horses, elephants, humans, among all of the animate,
he you know, there's billions and billions of
things that are fall under the animate.
The various bacteria, the various insects, the various
animals. Among all of that, he created us
as the most noble of creation.
It didn't have to be our
whatever our particles were destined to become. They
could have been destined to be anything else,
but Allah selected us to be among humanity.
That's a huge blessing. We lucked out. We
lucked out that Allah decided to create. We
lucked out that Allah decided to make us
animate. We lucked out that Allah made us
among the humans.
And then the real problem among the humans
he made from them kafir from the mumin.
It was read twice today in the third
way of prayer for those of you that
were paying attention during the salah
twice they repeated it first it was read
by the first
first
Hafiz Moqaram
and then Mufti Usayn repeated some of the
ayat that Hafiz Moqaram had recited and he
also recited this ayat
that from that Allah created man and from
them was from amongst you are Mu'min and
from amongst you are Ghafir.
Now here we really lucked out
because
if Allah would have created us among the
kuffa
which easily could have happened then it would
have been better to have been stone.
Actually, it would have been better to never
exist.
So that was a very dangerous point in
the
paradigm.
And then among the people who are Mu'min,
which
made us among them, Then among them are
so many different communities.
Each community, the community of Nuh alaihissalam,
Musa alaihissalam, Risa alaihissalam and among them, he
made us the community of Rasulullah Sallallahu Alaihi
Wasallam, which is the most noble of those
communities.
The most beloved of creation. He made us
his servant.
So SubhanAllah, what better could we ask for?
You know, in one way you could say
there is one thing better we could have
asked for. We could have asked that we
be present at the time of Rasulullah Sallallahu
Alaihi Wasallam. So you can say we missed
1,
we missed on one minor point. But remember
the same thing that for those of you
who have that desire to live during the
time of the Prophet Sallallahu Alaihi Wasallam, you
would also have to live up to the
people of the time of the Prophet Sallallahu
Alaihi Wasallam. And that's not so easy
because
at that point in time were you to
have left 10% of your Deen, you would
have been among the Munafiqeen and that would
have put you back into that category of
potentially worse than the kafir,
potentially worse than the kafir.
But Allah subhanahu wa ta'ala out of his
infinite mercy he created us such that we
were able to retain everything that Rasool Allah
sallaihi wa sallam brought. We have the same
book, we have his words,
we have the same
jazbat, we have the same tradition that has
been brought to us across 1400 years well
preserved but but the scale of accounting is
highly different.
We got a massive handicap
in that. Whereas if they would have left
10%,
they would have fall fallen under the guise
of potentially leaving Islam. If we leave 90%,
we still fall under the guise of Islam.
So it may be that we should reflect
on the fact that we are present in
a different generation with some degree of being
grateful because we may not have been able
to live up to what was required at
that time. So that's also the wisdom of
Allah
but again the point remains is that, you
know, these are muraq of God. Now, I
just took you through a whole line of
thinking, I mean this is what a person
who really reflects on his reality would come
to,
you know, rather than reflecting on how come
I'm not Bill Gates?
Man, I wish I was Michael Jordan.
You know, man, I wish I could pitch
like,
I don't know whoever the big picture pitcher
is nowadays.
Right? So, you know, these are these are
foolish thoughts
because remember that everything comes in packages. If
you start thinking, I wish I could sing
like Hannah Montana, you would have her life,
which is the life of a non believer.
She's not a Muslim. What would you what
would you want? What what is the you
know, you already have the greatest gift and
then you're looking at what other people have.
You know, you tell your own child he's
greedy if, if he were to do that.
You give your child a beautiful gift and
then he looks at another kid and says,
'I want that, Baba.' So what are you
talking about? You know, you almost want to
slap them. You say, you, I just bought
you the most expensive thing in the store
and you're asking for the gumball.
It's funny. Right?
But that's what we do.
We have the most precious gift.
We have iman.
We have Islam.
We have connection to Rasool Allah sallallahu alaihi
wa sallam, and we're looking around and saying,
wow.
Look at this guy. I wish I could
speak like him. Or look at this guy.
I wish I could dress like him. Or
let me comb my hair like this guy.
Everybody likes him. You know, like, one day
the hair is up, the next day the
hair is back.
It's foolish.
It's foolish because what it is, it's actually
dangerous. It's dangerously foolish because when you start
doing that, you you get yourself into the
potential where you are actually disrespecting what Allah
has given you.
You actually are disrespecting it and then what
happens? Sometimes your wish, you know,
your your wish becomes becomes fulfilled.
You start desiring, desiring, desiring to be like
this model
or this superstar
or or this wealthy individual and then you
get the whole package.
You get the wealth, but you get all
the headaches that come with it. The disobedience
of parents,
the divorces,
the unhappiness,
the misery,
and then eventually the loss of your imam.
So what was the benefit?
We should be a people who are cognizant
of the fact that we've been given the
greatest gift that could be given to any
human being
and we should cherish it and we should
never look at anything else.
Just as it is unacceptable
for a man who has a righteous wife
to go and look at any other individual,
it's
Bil'ola,
even more accept unacceptable
that a man who has been given the
greatest gift by from Allah go look at
any other thing.
In fact, it's a jib because if you
go through the Quran in the entire Quran,
you're only you're there are only we're told
to use our eyes. We're said, look at
the sky, look at the ground, look at
the earth, look at man, look at the
animals, look at the blessings. Only 2 places
in the Quran are we prohibited from looking
at something.
Ajib, what are we prohibited from looking from?
Looking at number 1,
Allah gave you this wife and He made
it halal for you. He created within her
love and and the peace, and so you
are not permitted to look at any other
person
and you're not permitted to look at the
dunya.
These are the only two places in the
Quran where you're told to not look at
something.
The dunya meaning the life of this dunya,
the life of the person who is not
connected to Allah.
We are prohibited from looking at that life.
We're not supposed to sit there and reflect
and imagine what we would be like. I
wish I could be like that. That would
be so cool. That would be so great.
I would be so happy. There's nothing there.
It's all a facade.
They're holding on to clouds. You know, there's
nothing in the cloud
that looks big,
but it's empty.
So we should be extremely thankful thankful for
what we're giving and we should develop what
we've been given.
We should take our iman and we should
polish it. We should make it beautiful. We
should make it ready to be presented to
Allah because it will be exchanged for done
Jannah on the day of judgment.
So these are muraqobah. You know, these simple
concepts now, I mean, you give talk anytime
when you give a talk, actually, the talk
is just a anytime you hear a talk,
the talk is just a constellation of muraqobah.
I mean, if I'm sitting here and telling
you about the greatness of our iman, it's
a constellation of the muraqobah that I've heard
from my own teachers. If I'm, you know,
based on hadith and Quran, if I'm sitting
here and giving you a talk about the
fact that, look, we've been created Muslim and
we should be thankful that we were created
and that we were made human and that
subsequently we were made Muslim, that that is
a muraqabat. It's a constellation of understanding of
the Quran and hadith that you gain from
your teachers.
So these are muraqabat, and they're extremely beneficial.
And this is why sitting in the company
of scholars,
spending your own time reflecting,
listening to someone who has wisdom and who
understands and can teach and open your eyes
to the reality of your creation is extremely
beneficial,
extremely beneficial. And, you know, I see this
constantly. People listen to the talks of my
Sheikh Sheikh Zulfekar, and they say, I listened
to this talk and it just changed my
whole life. It changed my whole view of
it changed my whole understanding of who I
am. That's how you know that, you know,
this is a talk.
That's how you know that this is a
talk. That whole talk just opens up your
eyes to something that you would have never
imagined.
And that's what the Quran does as well.
It's constantly opening your eyes to things that
we close them to. Look at the skies,
look at this, look at that, look at
the universe, etc.
So anyway, those are different types of muraqabat
and that's also an important way by which
the soul grows.
Now, the next discussion is that
you understand that when the body grows, the
body grows in stages.
So for example, first you have a baby,
then the baby grows up and becomes an
infant, then the infant grows up and becomes,
you know, an adolescent and then eventually becomes
a teenager and then becomes an adult. So
the body goes through various stages of growth
and development.
In the same way,
the soul
goes through various stages of growth and development.
And just as you have expectations for the
child at various stages of the growth and
development,
so too are their expectations of the soul
in particular and its final stage of development.
And I'm gonna highlight those to you now.
So the first thing that happens when a
soul begins to grow and develop
is that it begins to turn towards Allah
The soul now now I'm going to use
instead of the word soul, we're going to
use the word heart
because heart is really the center point is
the command center of the soul. So, for
example, when a person's heart turns
towards
development or begins to develop, the first thing
is that it turns away from Dunya and
begins to turn towards Allah.
Okay. Now the example perhaps most of us
in this room can relate to, especially because
some of us, maybe many of us, spent
some time away from the Deen. We made
the mistake of not valuing the iman that
we had been given and then Allah through
his infinite mercy actually returned us to the
Deen.
So we can we can appreciate this because
it happened at a stage at which we
were mentally mature.
And so if I say to you, you
know, I grab a person, let's say, who
says that, you know, it was when I
went to college that something clicked and I
and I I woke up and Allah awoke
me to my reality, then I can say
to you, okay, you were mentally mature. Can
you describe to me what happened? So they'll
say that this is what I remember. I
remember that I was kind of very heedless,
had no clue about what was going on
in life. And all of a sudden, Allah
woke me up, whether it be through a
talk or meeting a friend or whatever it
might be. And then my mind and heart
and eyes began to turn towards Allah.
Instead of thinking about the world around me,
I began to focus on Allah. I began
to think about prayer. I began to think
about Quran. I began to think about doing
good deeds, etcetera. Began to ask myself about
my relationships with other people. So this is
the first stage of development of the soul,
and it is also called in the science
of the SAWUF, it's called seir ilallah.
Seir seir means journey. It's Arabic word for
journey. That's called seir ilallah.
Now the next thing that happens is once
a person begins to turn in their life
towards the Sharia and the Sunnah which is
really turning towards what Allah demands from us,
then they enter a new phase which is
called Seir Fillah.
It's called Seir Fillah.
Now Seir Fillah means that you begin to
travel within Allah. Now now you're not literally
traveling within Allah, but what it means is
that you begin to you begin your soul
begins to go through a phase where all
it does is experience Allah.
So it's actually
it actually enjoys the salah because it's a
time that it becomes close to Allah. It
actually enjoys reciting the book of Allah because
it's a time that it's interacting with the
words of Allah. It actually enjoys following Rasulullah
because it brings in the barakat that we've
talked about whenever there's
So just as when Rasulullah
is followed, then you you begin Allah begins
to love you. They begin to feel that
love from Allah
So that's called Sayr Fil Allah.
Now the 3rd stage
is called Sayr Amin Allah.
Now eventually what happens is the person for
a short period of time just gets completely
caught up in Allah. Everything is Allah. The
world disappears around them. They that's they just
are crazy about Allah. You know, they just
wanna pray all the time. They they stop
doing the things they should do. They stop
interacting with the people they should be they
they normally interact with. Then what happens is
they begin to learn a little bit more
about what's demanded from them, from the sharia
and the sunnah, and they begin to see
that it's not permitted to disappear from the
world, but instead that you have responsibilities
towards the world.
So now what happens? They begin to return
back towards
interacting with creation.
So that's called sayd min Allah,
where they now begin to realize that actually
the sharia requires me, for example, to get
married. It requires me to eat food. It
requires me to spend time with others. It
requires me to deal with my parents and
that I get rewarded for these things as
well
and that they're actually part of my responsibility
to Allah.
Then finally, what happens is the person goes
from Sayr
Min Allah
to a final state, which is absolute spiritual
maturity,
which is called
and that's the final stage of maturity.
Traveling
connected to Allah but among the things of
this world.
So that's the final stage. So what happens?
You look at the person, they look the
same as everyone else. They're smiling, eating, laughing,
joking, but their heart is always connected to
Allah.
They're just constantly in connection with Allah. And
the the proof of this, or you can
say the the ultimate example of this is
the famous hadith of Rasulullah of the of
the angels when they came to visit Rasulullah
Sallallahu Alaihi Wasallam and he was sleeping.
So 2 angels came to visit Rasulullah Sallallahu
Alaihi Wasallam and he was sleeping. And when
they came, they were quietly saying to each
other, they were saying to each other that
one of them says he's sleeping.
And the other one says back to the
angel that his eyes are sleeping, but his
heart is awake. Okay? So what's happening here
is that apparently he's
sleeping, but he looks so he looks like
me and you. He looks like an everyday
person, but actually his heart is constantly in
the remembrance of Allah. He's he's in the
state of
sayer ma Allah Fil Ashiya. Did you understand
this?
Now this is the final state of this
is the final goal of the spiritually mature
individual
that they act normal. They have a life,
they have their job, they work,
they drive a car, they have all the
responsibilities that any human being would have, but
they're doing all of this connected to Allah.
They live their life according to the Sharia,
they emulate the sunnah, and their heart is
always connected to Allah. They're just thinking about
Allah. They're doing work with their hands,
but actually their heart is just completely connected
with Allah.
So that is actually the ultimate stage of
maturity. That is when the soul, the heart
becomes one strong,
you know, individual. That's when you become an
adult.
That's when you become a spiritual adult.
Now
these four stages, they occur and when you
reach the stage of spiritual maturity,
there are some things that happen oh, actually,
let me take one tangent.
Now
it's Allah's mercy
that actually
the first stage the first two stages are
very easy to achieve
initially. Let me put it that way.
Okay. So what should I say this? That
you know, like, it takes if you if
you have a baby and you want the
baby to become an adult, you know that
it takes 25 years before they reach, for
example, peak bone mass. They they get the
true height and their bones become the true
thickness that they're going to be. Right? So
you know that that's going to take 25
years, and it's going so it's about 25
years. Sometimes, you know, we even say to
our children, you can't get married now. You're
you're just 16. You have to finish college.
You know, you have to finish we want
them to be 25 when they get married.
So we even see it that way, you
know, especially the parents. They see that, no.
This child is still a child. They need
to change some more degree of maturity.
So it takes about 25, 30 years before,
you know, the the human being really becomes
mature. They finished college. You know, their mind
is mature. They their body is mature, etcetera.
Now I'm not talking about the shoddy maturity.
The shoddy maturity occurs at a much younger
age, and then you become responsible for the
rules of the shitty. But I'm talking about
the peak maturity, you know, physical physical maturity
when it just peaks.
So anyway, that takes about 20 years, but
the spiritual maturity can occur
rapidly, like, even in a few days.
So that if you happen to be behind,
it's not so bad.
You can catch up.
And this state, you know, these first two
journeys,
they occur very rapidly. So what happens is
a person can actually rocket up towards Allah
and then actually rocket up in this stage
called say it. Now if I ask anybody
in this room and and and it's funny
because if I travel around various colleges and
I ask this question, it's always the same
answer.
I say, did you ever experience a time
when just Allah was everything to you?
And you were praying and tears would come
down your eye every time you prayed?
And when you were reading you would read
Quran and every ayah would feel like it
had been revealed before you?
And you would sit in the masjid and
you would wish that you could be no
place else in the world,
and everyone can can can relate to that
experience.
Because what happens,
everyone
someday awakens
to this point and with the mere turning
towards Allah,
Allah so rapidly comes to that individual that
they become in the state of
They rapidly enter that state.
Now
if you happen to be, for example, the
Sahaba,
then what they were what what was their
one of their unique characteristics is that they
rapidly went to that state and then they
maintained that state and rapidly,
by by the training of Rasulullah sallallahu alaihi
wa sallam, rapidly became among those who were
just constantly connected to Allah, although they traveled
among the a Shia.
So they rapidly attained their development. Now what
the problem with us is is that this
rapid growth that we get where we enter
into sayr filah,
the vast majority of us, we waste it.
So what happens is we get into that
state, but then instead of going around full
circle and coming to that final stage, which
actually then requires effort, we go the other
way, and we continue to do the sins
that we do.
We continue to live the life that we
wanna live. So what happens is, you know,
you you turn towards Allah, you begin to
experience the Quran, experience the hadith, experience the
talks that the ulama give, experience salah. Everything
in the world is all about Allah and
the deen, and you're just flying on cloud
9, but you don't stop sinning.
You still waste time on the Internet. You
still waste time. You talk to people you
shouldn't talk to, and you think that somehow
this is going to remain forever. And every
college student, for example, that made change in
college tells you the same story. I got
involved in MSA. I was on cloud 9.
It was the most incredible experience, and then
after a year, it disappeared.
Now how do I get it back?
So in order to get it the problem
that they the the worst thing for them
is that they wasted that initial fuel
because it's very hard to get it a
second time.
Very hard. Then it requires massive.
But the first time you get it, if
you can just and swing it back all
the way around, you know, you put in
all this energy to turn the wheel and
boom, it's just about to fall over, but
then it falls back the other way
because the person doesn't give up their old
lifestyle. They think that this is some state
that they've been given permanently for free.
So what happens is most people, they lose
it,
and it turns all the way back down.
And then what they have to do is
they have to make tremendous sacrifice to be
able to get back to that state. And
I'll tell you just from my own personal
experience, I mean, I went through something very
similar. You know, in college, you make a
change, boom, you're awoken. You start thinking that,
you know, you're doing these things, that this
is really where you're going to develop. You
make the best effort you can, and then
you lose it. Now there's 2 important aspects
about losing it. Number 1, there's a beauty
to it because you essentially tasted the high
of the deen.
You tasted the pinnacle of the deen. You
tasted what it meant to be a Muslim.
So now nothing in life will ever make
you happy
until you again experience that.
Nothing in life will ever make you happy
until you again experience that. So that then
be that's a it's a blessing in a
way because now you know what you're seeking.
Now you know what the result should have
been, and now you'll you'll once you lose
it, you'll feel like you lost something, like
you had iman and it disappeared.
So that's one blessing that the so that's
the blessing aspect of it. It's kind of
a double edged sword. The bad thing obviously
is that you reached this enormous state and
you could have gone over the hump, but
instead you went back. And then now it
requires energy and effort to get back there.
And the energy and effort then becomes real.
Meaning, I can say just from my own
life that I did not get that state
back
until after having spent more than, you know,
about 18 months studying in Islamic Institute of
Learning when I when I was studying.
After a tremendous sacrifice. It was very hard,
but it took that much time before it
came back, meaning that was through the effort
of my sheikh, through the effort of my
hadith teacher, through the effort of my fiqh
teacher, through the effort of the environment that
I was in. You know, it took that
much sacrifice
until eventually, you know, you attained some degree
and you say, okay. I remembered this is
what it was.
But, you know, luckily then if you're in
the company of those people that are striving,
they'll teach you to then take it now
down this way full circle so that you
can actually try to maintain it despite the
fact that you might have to go back
and do your
whatever, your engineering school or your computer degree
or whatever it might be. And not that
I'm saying that you have to go abroad
and study in order to attain it, but
you have to make sacrifice to attain it.
You will have to sacrifice
the vast majority of what you deem to
be yours in order to get Allah.
You have to sacrifice basically everything.
You know, you can't have both if this
doesn't work that way. You have to give
yourself to Allah within the bounds of the
Sharia and the Sunnah, obviously.
So anyway, this this is one important aspect,
and that was a tangent that I just
wanted to mention because I think any everybody
in this room or the vast majority of
people in this room should understand what is
Sayr Filah just from that experience.
Now, once a person achieves spiritual maturity, then
some very special things occur. Just as when
the body achieves spiritual maturity, there are some
special things that occur. For example, when the
body achieve one of the signs of spiritual
maturity is that a child begins to become
literate.
So we expect that when a child is
mentally mature, they can read,
and we become we are very proud of
our children when they read. And when they
read, what happens? It opens up the world
to them in a way that they could
never imagine.
Right? So, for example, if you don't know
how to read, you kind of just are
passively going through the world. But once you
begin to learn how to read, the child
will be sort of sitting in the like,
my son, let's say, he's learning how to
read. He's sitting in the back of the
car. He starts reading. S t o p.
Stop. Oh, baba, stop. Right? Then he sees
the world in a very different way. Alright?
Then he begins to read that, you know,
he's going by and he begins to read,
I don't know, the Coca Cola sign. Right?
And and and I don't know. What are
they saying there? Like, you know, they have
some phrase, and then he'll ask you, what
does that phrase mean, Baba? So he sees
the world in a different way. Right? And
he begins to read about the moon, and
he comes and asks you, did people go
to the moon, Baba? So he, again, interacted
with the world in a different way. So
as a person becomes mentally mature, they become
literate.
Now in the same way, as a person
becomes spiritually mature, they also become literate.
But what do they become literate of? They
become literate of the signs of Allah
And that literacy, just like learning how to
read, produces a certain ecstasy
because you can read and now experience the
universe around you. Even
far above that. Once a person becomes spiritually
mature, they learn how to read the signs
of Allah, and it creates
a ultimate experience
ultimate experience. Now what do I mean by
that? Instead of looking at a tree and
saying this is a tree, they see that
in the end, this is a reflection of
Allah's creation. It's in a way a reflection
even of Allah.
Right? So they become
spiritually literate. They begin to see every tree
is a sign of Allah.
Every leaf on every tree is a sign
of Allah. Every branch is a sign of
Allah.
They see that every blade of grass is
a sign of Allah, that the rising and
the setting of the sun is a sign
of Allah, that the moon is a sign
of Allah, that the sky is a sign
of Allah, that the ground that you step
on it, that it's firm is a sign
of Allah, that every human being and how
they've been created differently, yet they're all sort
of from the same parent is a sign
of Allah.
And so what happens? Everything
becomes a reminder of Allah
so that every place they look, they are
just constantly bombarded with Allah, Allah, Allah, Allah.
The whole world is making the dhikr of
Allah
and they become absolutely finished in Allah because
they cannot but turn any place except that
they're reminded of Allah.
The whole world becomes a dhikr for them.
And this is actually the ultimate demand of
the Quran where the Quran demands you that
do you not see the sun, the stars,
the skies, the moon, the mountains, the earth.
The Quran is constantly opening your eyes to
this spiritual literacy
And what Rasulullah salallahu alaihi wasalam taught his
Sahaba was not how to read, although reading
was was taught to them, but it was
how to read the signs of Allah. He
made their hearts mature enough to be able
to appreciate that the world around them was
all just a constant reminder of Allah.
Now you look at this, I mean, you
look at the duas of Rasulullah Sallallahu Alaihi
Wasallam and just to exemplify some simple ones
like, you know, when the sun rose, what
would what would Rasulullah Sallallahu Alaihi Wasallam say?
When he saw the sunrise,
he would not just see that, oh, the
sun rose, I have to go to work.
Oh, the sun rose. The traffic's probably gonna
be bad now. Oh, the sun rose. It's
time for me to eat breakfast. No. That
wasn't what the sunrise was.
The sunrise was a sign that Allah
had rotated
the whole
earth
into the morning.
That we have been
we have been put into the morning and
the entire mulk, the entire universe has been
put into the morning. Why?
Because of Allah
SubhanAllah. That was just the sunrise.
That was the sunrise.
Then the rest of the day comes, you
know, then the sun reaches its peak, then
the sun sets, and when the sun sets
the same principle,
That we have entered into the evening and
the entire universe has entered into the evening
because of the power of Allah.
SubhanAllah. Just imagine,
imagine the state of dhikr of these people.
And this is why it stated that the
Sahaba, they were like crazy people, you know,
in this way that they were constantly talking
about Allah.
Whatever you sat with these people and they're
just talking Allah, Allah, Allah, Allah, Allah, that's
all they talk about.
They're constantly reflecting on Allah. They're constantly caught
up in Allah, they're constantly bombarded by the
signs of Allah.
This is what those people became.
Why? Because they had they they were Rasulullah
Sallallahu alaihi wasallam taught them to become readers,
spiritual readers.
Like we teach our children, you know, the
literacy rate has reached an incredible level in
this society.
Every child, every one of our children can
read. That never existed in the past.
But at the same time, we should make
sure that every one of our children can
read the spiritual signs of Allah,
which are all around us.
It's amazing to me that we've in in
a reading
is all part of reading things as part
of being human.
And you're gonna be taught to read 1
of 2 things. Either you're going to read
Ashiya or you're going to read Allah.
So what happens? People read. They read the
iPhone,
and they get excited about it, and they
look at it, and they say, this is
the newest thing, and they begin to think
and reflect on it. And that, unfortunately, is
what draws the subhanallah from their mouth in
this day and age. You know, they learn
to read the latest notebook and how thin
it is.
Right? Wow. Look at this notebook. K? It's
so thin. I need one of those.
So we read. It's not that we don't
read, but we read things. We read things
that have been created by humans because we're
caught up in the world. But actually we
should learn to read the signs of Allah
and that is the ultimate form of zikr.
It's the ultimate form. And how can we
wake up in the morning and not be
cognizant of the fact that Allah rotated
the whole earth in order for us to
enter into that morning?
How can we wake up in the morning
and and not recognize that Allah
created a new day, a fresh start and
allowed us to bury the sins of yesterday
and start fresh and try to live the
day as a Muslim again.
It's a new opportunity. I mean, if anybody
gave you look, you failed miserably.
You were in college. You failed every class,
every class. And the next day, the university
says, we're going to erase your transcript and
start you here. We're refunding your money. We're
erasing your transcript and we're gonna start you
over again. Try again. Can you do it
this time?
Every day we wake up,
Allah Subhanahu Wa Ta'ala allows us to reset
our life and gives us the chance to
live again one day as a Muslim.
All of the yesterdays erased by sleep.
And again, we start anew.
Every day you have the opportunity to come
for Fajr so much so that Allah opens
the door that somebody has not prayed Fajr
in 20 years, Allah opens the door the
next day.
Every day is a new opportunity.
So how could we deny
that favor and be more caught up in
are we gonna get our coffee from Dunkin'
Donuts?
Where are we gonna get breakfast from?
You know?
What should I listen to on my way
to work?
What's the news? That's the most unfortunate.
Let me hear the news of everybody. You
know? What did this person say and that
person say and this person do and that
person do? And these are just little games.
They're little games with big names.
We should be looking at the sun in
the morning and saying,
We don't even read the dua for god's
sake.
We don't even read the dua, which, you
know, is the sunnah
of at least we could recite the dua
and think about what we're saying. Even that
much would be sufficient to put you into
Sajjad till the day of judgment.
So this is what it need. This is
the ramification
of spiritual maturity. This is why an individual
must develop themselves spiritually because it empowers them
to be able to read. And just as
if you need to be able to read
to survive in the life of this world,
it's the reading of the signs of Allah
that will provide you with a tremendous reward
in the hereafter.
Tremendous reward in the hereafter. So rather than
your eyes being caught up and looking at
haram, you will be so
engrossed in your eyes looking at halal.
Amazing that Allah has provided so many opportunities
to look at so many things, and the
eyes go to the one thing you can't
look at or the two things you can't
look at.
Ajib,
of the billions of options to look at
things, every tree was enough to to remind
you of Allah. Instead, we're looking at everything
that is that
takes you away from the remembrance of Allah
and kills the spirit, kills the heart, kills
the soul, and empowers enough nuffs to become
a ravaged animal that will destroy you and
take you be on a path that you
never imagined.
So we should be
cognizant
and
seek to see read the signs of Allah,
and this is the demand of the Quran.
I'm not making this up. Open the Quran
to any page, and within just a few
aisles, you're gonna hit the same theme.
But do they not look at our signs?
Do they not look at our signs? Do
they not reflect? Do they not see the
turning of the the the the turning of
the day, etcetera, etcetera, etcetera. It's just you
listen in any federal way of prayer. You
listen. It's the same thing being recited
over and over and over again, and we're
just
we don't get it. We don't see it.
It doesn't hit us.
So, again, this is a very, very powerful
aspect of
spiritual maturity, and we should ask Allah that
he provide us with such a degree of
maturity.
Okay. A second aspect
is that when a person becomes spiritually mature,
their heart now remember that the soul the
central point of the soul is the heart.
Their heart becomes receptive.
What do I mean by their heart becoming
receptive?
Now look. The heart basically is an organ
that has the ability to receive. And maybe
the 1st night, we didn't have a open
talk, but there were about a few brothers
and I had this discussion with them that
the heart is both a receiver and a
transmitter.
The heart receives messages, and the hearts transmit
messages.
Now the heart is able to receive. It
interacts with the world around it. It sees
things. It hears things. It tastes things. It
feels things. It touches things. It brings those
messages into the heart, and then they stick
in the heart and the heart drives the
entire human body.
Okay? The heart that
in a person, which arise from the heart,
means the energy, you know, the desire, the
drive to do something. When it arises in
the heart, it takes control over the body
and drives the body in that direction as
well.
So for example, when a person sees, let's
say they see a girl they shouldn't see.
Right? Some young boy goes out and interacts
with some girl they shouldn't interact with, and
he sees her and he falls in love.
So what happens? He starts going crazy. He
starts acting like he he's not himself. He
won't listen to anybody. He won't hear from
anybody. He just wants to go and talk
to this person and be with this person
and thinks about this person all the time.
Why? Because it came into heart, it stuck,
and then it took control.
You know, person is really caught up in
cell phones and computers. What happens? He sees
one advertisement that the new iPhone just came
out. His whole mindset is now he needs
a new iPhone. He'll walk to the store.
He'll go there 5 hours early. He'll stand
in line, and he'll take his hands and
give his hard earned money in order to
have the next one.
So what's happening? The heart
controls and drives the entire body.
The heart controls and drives the entire body.
So if the heart is attached to things
in dunya, then as dunya comes into the
heart, it will respond and it will drive
the body in the direction of dunya.
Now if the heart is spiritually mature and
developed, then it becomes a receptive soil to
what?
To the deen.
So that this individual now sits and he,
let's say, sits in the talk and and
let's say a scholar is giving a talk.
And in that talk, the scholar says that,
you know, it's sunnah
to make wudu before you make hussul.
Okay? Now what'll happen is those ahadith and
that concept will stick in that person's heart
and they'll be able to act on the
deen.
And I'll tell you that the Sahaba were
spiritually mature. Correct? So one of the signs
was that they were constantly in the remembrance
of Allah because they were constantly bombarded by
the signs of Allah. And the second sign
of the Sahaba that highlighted their that is
derived from this spiritual maturity is that they
were receptive to whatever
brought. All all
that had to do was to say something,
and they all acted on it. They didn't
need to have big long conferences to discuss
it. They didn't need to all come into
Ithaca and then be told a week later
that they should do it. They were simply
told, and they did it.
So much so that they were you think
about the Sahaba at the time or the,
you know, people of, at that time, they
were alcohol was
just abundant within their society.
You know, wherever they would sit, they would
drink.
And any occasion always had alcohol associated with
it. They drank it like it was water.
All right? But the day
that alcohol became prohibited within the deen, what
did they say about Medina?
Alcohol was flowing through the streets of Medina.
Now I've dealt with alcoholics because I happen
to be in a profession where you see
those kind of people, And I'll tell you
that even when an alcoholic desires,
somebody who heavily uses alcohol desires to leave
alcohol,
90% of them cannot do so. Let's make
it 60% cannot do so. You have to
plug them into alcoholics anonymous.
You have to meet them every twice a
week and explain, and they all talk to
each other about why alcohol is bad. And
still they have difficulty leaving it, and they
have to be watched over for the next
5 years.
And which Alcoholics Anonymous did the Sahaba have
to set up? Once it was gone, it
was gone.
That's what amazes me, that the Sahaba were
so spiritually mature that the day alcohol was
made haram, they dumped it in the streets,
and you don't read stories of them having
to meet to discuss it again. It was
a done deal.
It was a done deal. Why? Because their
hearts were receptive to the Deen, which is
why I say that the Sharia
and the Sunnah is not the name of
an effort. It's the name of an of
a result of an effort.
A person works on their heart, develops their
heart, becomes mature, and the Sharia and the
sunnah became become a pleasure to practice.
Rather than we're constantly knocking on our head
and saying we should do this, we shouldn't
do this, we should do this, we shouldn't
do this. Of course, we have to do
that. That's our constant reminder. But what we
have to do is soften the heart so
that it gets in there and that we
begin to actually live according to it. This
is the lack in this day and age,
that people don't work on their heart. They
work on their mind. The sharia and the
sunnah is
biology, chemistry, physics, sharia sunnah.
It's a class.
We make notes, and we try to convince
ourselves by repeating the lessons that we should
be doing these things. Yes. It's beneficial. It's
necessary. We get educated, and we do perform
the best that we can. But what is
needed along with that
is that we make our hearts receptive, that
we become spiritually mature so that when we
read these lessons and hear them from our
scholars, they enter into our heart, and then
we can move to the next thing.
We can move to the next level of
development. You know, the sharia and the sunnah,
these are the the sharia is just the
it's often highlighting what the minimal is. Then
you wanna go into the sun the sunnah,
and you wanna drown yourself out in the
sunnah and achieve new pinnacles in your deen.
You know, fasting, has levels to it. Right?
We all know this. I mean, there's the
fast of the of the sort of like
the fast. No food, no drink, no relations,
sunrise to sunset.
That's the classic definition of the fast. But
beyond that, there's another level of fasting, which
is that the person begin to fast from
all of their sins.
Right? That's also a level of fasting that
along with the food, drink, and relation, they
stop their speech. They stop
backbiting, they stop looking at things they shouldn't
look at, they truly fast from the mistakes
that they were making and then beyond that
level of fast there is the final level
of fasting which is what? That they fast
from everything other than Allah
that they fast from everything that's going to
law,
everything that's going to law. And that is
the pinnacle of the fast. And actually that's
what Iftikaf is all about by the way.
That's another discussion another day, but that's really
what Iftikaf is. When you come into Iftikaf,
you're fasting now from everything except Allah.
Right? I mean, that's what it is. You're
supposed to come into the masjid, cut yourself
off from the world around you,
turn towards the qibla,
and fast
from everything now except Allah. So the only
thing you're doing is reading the Quran,
praying your prayers, listening to the talks that
happen to occur. I mean, your focus is
totally Allah. Everything else got cut off. So
that is the ultimate fasting, and that's the
beauty of the. It just allows you to
achieve that. And that's why people come into
the and they say, I experienced something that
I never experienced. I mean, time after time,
there's this line of brothers saying the same
thing. You know, I can't believe what's going
on here.
For allowing me to be here.
For setting, you know, setting this up. Although
the Masjid is really the people to think.
I mean, it's by the way,
this is a potluck.
You know, everybody brought the barakah here.
That should be very clear in everyone's mind.
Everyone comes with their
and some people came to serve and some
people came with their and some people came
to do this, but it's a potluck, we
all create the environment together. But anyway, it
produces an environment to do what? To be
able to fast from everything except Allah.
So again, what was the point? Is that
when you become spiritually mature, number 1,
the signs of the world become you become
literate to the signs of the world.
And number 2,
that your heart becomes receptive
to
the things that you experience.
Your heart becomes a fertile soil in which
you can plant the seeds of deen.
Okay. Number 3. And this will then result
this will then tie in to tomorrow's discussion,
which will be on the nafs. So number
3, what happens is that the heart
takes control of the nafs,
converts the nafs, and then uses the power
of the nuffs to a chain to attain
a new height in the beam.
Now this is a very interesting dynamic.
So
first of all, you have nuffs.
And the nuffs is basically this the center
part part of what body what what type
of
what type of creation? The body. Right? So
I told you that the nuffs is the
central processing unit of the body. Now the
body is from Earth
and and from dirt and created, and so
it requires all of those things. In fact,
the nuffs is an animal. The nuffs wants
nice clothes. The nuffs wants to be with
the opposite gender. The nuffs wants to eat
all the time. The nuffs loves to sleep.
It's like an animal.
Alright? And that's the way our
is. Now what happens is we have a
challenge in life, which is 2 things. Number
1, we have to grow the soul. Right?
And number 2, we have to crush the.
And this is just the paradigm that I've
highlighted for you throughout this entire series that
were created of 2 components. We have a
body and we have a soul. And that
the key thing that we have to do
is crush the body and grow the soul.
Crush the knuffs and raise the soul.
So you have to crush the knuffs because
that animal needs to be whipped and put
back in its cage. Otherwise, it will destroy
you. So you have to restrict restrict enough.
And what is the sharia? The sharia is
the name of the necessary restriction of the
nafs.
So the sharia says, can't look at that,
you can look at this.
So it's telling the nafs you can't look
at that, because if you look at that,
it's gonna get it's gonna grow out of
control, and instead you should look at this
because this will grow your soul. The sharia
says you can't eat that because that's what
the nafs wants, but you can eat this,
which is food for the soul.
Okay? Like, for example, halal and toyiba.
So all of the rulings of the of
the sharia, they contract the nafs. They they
restrict the nafs within a sphere, and they
grow the soul. That's really the sharia looking
at it in a very metaphysical way.
Now
the nuffs the ajeev thing about the nuffs
is really what does the nuffs want?
The nuffs wants pleasure.
The nuffs wants ecstasy.
And the funny thing is, although the nuffs
looks at today's ecstasy and thinks that it
lies in looking at the opposite gender, it
lies in surfing the Internet, it lies in
the home in the grand slam in the
bottom of 9th. Right? The thinks that, that
all the pleasure lies in this because it's
the immediate gratification,
but were the nafs to be toured through
this seer and actually get a chance to
experience Allah, the nafs would far
rather choose to be
in that world and experience those things because
there's more pleasure there than there is any
place else. Do you understand the concept?
So what happens is when the heart becomes
empowered and begins to drag the whole body
through this journey, the nafs, instead of being
addicted to all this garbage, gets addicted to
the signs of Allah.
So the nafs actually converts.
Now they the nafs has a special name
when it converts. When the nafs,
when the nafs is in its animal state,
they call that nafsul amara.
Okay? They call that nafsul amara and the
word nafsul amara comes in the Quran.
And when the nafs gets out of its
animal state
and goes into this state where it begins
to derive pleasure from the deen, from the
sunnah and the sharia We're dressing like
the is more pleasurable than dressing like the
fools of the world.
Right? Then it had changed a certain state.
And what's the name of that? Nafs?
Excellent. Nafsul
Mutumayinna.
And that comes in the Quran as well.
Now, what does Allah
say about Nafsul Mutma'ina?
Allah addresses Nafsul Mutma'ina
saying what?
Allah is addressing nafsul mutma'ina. And what does
Allah tell
nafsul mutma'ina?
Return back to your lord.
Pleased,
meaning you've attained now the greatest pleasure
and pleasing. You've also pleased your lord at
the same time.
So the nafs now is pleased because it's
experiencing
the vastness of deen, the sharia and the
sunnah, and this and the ability to just
interact with Allah because,
look, really, where does pleasure lie? It lies
in being able to understand the manifestations of
Allah. That's what the deen is about. It's
about Allah. When a person becomes hooked on
that, then everything in the world becomes different.
You know, what's the pleasure? Like like Mufi
Saab was saying yesterday, you know, Rabi Abbasuriya,
she wanted to do what? She wanted to
take a bucket of water and extinguish jahannam.
Then she wanted to take fire and burn,
Jannah. Why? Because she said, I want people
to worship Allah,
not worship for Jannah and jahannam because that
was that was really what is the true
reward on the day of judgment. Now look,
it also comes in hadith what? Then on
the day of judgment, after all the judgment
is done and people in Jannah have been
given every pleasure beyond their imagination,
far beyond what they ever imagined, then it
will be asked of them what?
Oh, people,
is there anything more that you desire? The
people will be shocked
saying, what more is there to be desired?
Then it will be announced that there's one
blessing that remains.
And what will happen? Allah Subhanahu Wa Ta'ala
will reveal himself and people will view him
just as they see a full moon.
And with that pleasure, people will say there
was no pleasure before this. This was the
reward.
Allah,
Allah
is the reward.
Ajib.
So I'll tell you that once a person
becomes addicted to Allah and begins to see
that in everything is a sign of Allah
and begins to come and pray to Allah,
read the book of Allah, make rotations around
the house of Allah, then there's nothing else
left in life.
That is the purpose of existence. That is
pleasure beyond pleasure.
You know, you got the best of this
life and then you wait, you await to
be able to meet Allah in the hereafter.
You're waiting to meet Allah in the hereafter,
life becomes unbearable
because you can't stand any distance from Allah
for even just, you know, a few more
minutes. You want Allah now
because that's your reward that's waiting for you.
So look at this, look at this. What
happens? Anaf
converts from being this animal to becoming addicted
to Allah
Then Allah
then addresses it further and says what?
Enter into my into the gathering of my
righteous servants. Then what?
That's all we want anyway.
That enter into my servants,
enter into my Jannah. Now you you're a
nafs. You wanna be pleased.
I'm gonna show you pleasure. Go into that
jannah, and then you talk to me about
pleasure.
Ajib. Ajib.
Then the pleasure starts. There was no pleasure
here. The pleasure begins there. Then the nafs
is pleased beyond its imagination
until finally one at one moment, Allah reveals
himself, and the nafs is just going wild,
going wild.
We cannot even begin to imagine. We cannot
even begin to imagine
the blessings of of that type of state.
So this is the goal.
This is the goal to convert over the
nafs, and it's possible. It's it's present in
the Quran as a reminder for us.
So this is what we see. Now
the the development of the nafs and the
development of the heart, you know, they're they're
sort of like they go hand in hand
that you have to grow the heart and
you have to crush the nuffs. And it's
these two things done
congruently, you know, done, you can say concordantly
at the same time that will result in
the nuffs that that a person achieving their
goal. So today, we discussed how to grow
the nuffs, I'm sorry, how to grow the
heart and the soul, and then tomorrow's discussion
will be about crushing the nafs. So this
is also an important aspect. You have to
crush the animal
and turn its head this way. See, it
wants to look here. Dunya dunya dunya dunya.
You have to whip it down, beat it,
you know, weaken it, and then turn its
face towards.
And once it catches the glimpse of, then
it'll run with you, but you have to
make that initial turn. And then it begins
to experience, and then it's done. Now the
same nuffs that drove you to look at
everything that you shouldn't have looked at, the
same nafs that made you talk about things
you shouldn't have talked talked about, the same
nafs that allows you to stay awake all
night and watch movies,
right, becomes the same nafs that now wants
to listen to Quran all day and night,
wants to pray in the masjid all day
night. And then you see the example of
that this was a companion. These were the
companions.
You know, I mean, look, companions are complaining
about what? They start their tahajjud prayer after
isha, and they're praying 2 rakah or 4
rakah or 6 rakah, and they're praying all
the way until the sunrise. The adhan for
Fajr is called, and they're saying, You Allah,
we complain to you that you made the
night too short.
You Allah, we complain to you that we
you made the night too short.
Now that's a very special state,
but it's not far from the complaint that
many people in this world have. You know,
they watch 2 episodes of their favorite movie,
and then they wanna watch episode 3, and
then it's time it's time to go to
work. So they're complaining the night was too
short. We'll watch this one tomorrow.
So look. We have the ability, but we
apply it in the wrong sphere.
We've allowed the body to take control, whereas
the Nuff should have been the one in
control.
So anyway, now we've gone way too late.
I'm sorry. This is keeps happening. But anyway,
the this was the point. Right? Very simply
stated that you must grow the soul
and
that we've talked about the methods to grow
the soul, and we want to make spiritually
mature individuals.
So we hope that our children will be
spirit spiritually mature. It's very important. If they
can be spiritually spiritually mature, they will be
the coolness of your eyes.
Imagine if you can convert them, if you
can convert there enough so that it becomes
addicted to the.
Imagine what type of children you would have.
Imagine what a pleasure it would be to
actually look at them. Imagine if you could
become like that yourself, what a pleasure it
would be for your children to look at
you.
Imagine how how pleasurable life would be, how
happy you would be.
So at the top, is these this is
the opportunity in at the top. Look. 2
things happen in at the top. We grow
the spirit.
Right? We're growing the soul. We're giving it
Quran. We're giving it good company. We're giving
it masjid, and we're knocking down the nafs.
You know, we're sleeping on this floor, the
temperature's hot sometimes, it's cold sometimes,
the bathrooms are not the most comfortable place
in the world. You know, we're fasting all
day, you're totally starving the nafs, then you're
standing in prayer, your knees hurt, you're sleeping
for 2 hours and then waking up and
then trying to sleep for another hour and
then waking up. So these things, they knock
down the nuffs and they're good for you.
It's a blessing. It's just thank Allah that
it was built into the deen because we
would have never done it otherwise.
Alhamdulillah that Allah made fasting for us. This
is what we say, Alhamdulillah that Allah created
fasting as a means for us.
You know, some people look at it and
say, how do you do this? How do
you guys fast all day?
That fasting was prescribed upon us because we
wouldn't have been able to do it otherwise.
We would we I would be talking a
foreign language right now. We wouldn't even understand
these
things. You know,
that was,
you know, a sunnah made a sunnah for
us because it becomes a reality, it becomes
achievable, whereas no one would ever think that
any people, any professional person could lock themselves
in a room for for 10 days.
You know, you tell your people that you
tell your people at work, oh, what did
you do on your break? Oh, we wore
white clothes and we sat on the floor
all day and, you know,
we we slept for a couple hour. Is
it vacation? What were you what are you
talking about? No one will appreciate that. No
one would understand what you're talking about. It's
far beyond their ability to even fathom that
there would be some sort of luxury in
this gathering.
That that this for us is greater than
the 4 seasons.
You know? I mean, Ajib, Ajib, you know,
I'd rather be here than the 4 seasons.
And they wouldn't understand that that, you know,
they go to Hawaii, we come here.
Ajib. But anyway, this is the this is
it's Allah's blessing upon us. At least we
have that much of an awakening
that we would even think about coming to
Ithikaf
and we cannot but thank Allah. We cannot
but thank Allah. We cannot but thank Allah.
It's not from our own doing.
It's not from our own doing. We just
are Allah's dependence.
We are absolutely dependent on Allah
By the way, there was another important issue
that that comes up from this discussion, which
is actually a very important issue and it,
it actually involves arrogance and pride,
which relates to the spiritual journey and,
and one very important issue. So somebody tomorrow
remind me to start with that because I
have to touch on that because that's actually
one of the most dangerous aspects of developing
the soul, the pride and the arrogance that
can arise initially. So we have to talk
about that one aspect. So anyway, with that,
inshallah, we'll close. It's become very late again.
I'm sorry. I keep doing this, especially since
we started 15 minutes late.
So may Allah
give us a tawfiq to be among those
who become both physically and spiritually mature.
May Allah
grant us the Tawfiq to be become among
those who become spiritually literate. May he make
us among those who see every tree as
his sign, who see every branch as his
sign, who see every leaf as his sign,
who see the ground as his sign, who
see the sun as his sign, who see
the moon as his sign, who see the
messenger as his sign, who's who hear every
verse and root as his sign, who are
regular in visiting his house so that they
may see his signs.
May
Allah make us among those whose hearts become
very fertile soil such that wherever we sit
and from whoever whomever we learn from that
these things enter into our our heart and
that they grow into beautiful plant plants and
flowers, which we which we and our families
and our loved ones and our communities and
those around us can enjoy. May Allah
make us among those who tamed their nafs
so that it becomes nafsulmudmayna
and may he make our make us among
those who are addicted to the akhirah, addicted
to the pleasures of Jannah and addicted
to all of that which Allah who become
addicted to Allah.
SubhanAllah, he will be Hamdihi SubhanAllah, he will
be Hamdihi SubhanAllah, he will be