Zakariyya Harnekar – Pearls of Wisdom #6
AI: Summary ©
The hikiva of Islam is designed to encourage people to focus on the promise of Allah, rather than just completion of promises. The acceptance of the treaty of the Bayon of the Holy Spirit is unfavorable, but acceptance of the treaty allowed for them to perform Um admit. The importance of finding spiritual experiences and visiting people in a spiritual way is emphasized. The speaker emphasizes the need to find people who experience similar experiences and to visit them in a spiritual way.
AI: Summary ©
Okay. I'm gonna go now.
Okay.
How's it going today?
Yesterday, we were discussing,
Dua and some matters pertaining to Dua.
And it's somehow connected to our prior discussions
of using the means,
because
you see sometimes we have material means that
we use to attain material ends,
but then we also have, like, spiritual activity
or spiritual means if you want,
that we also use
to attain
ends.
And sometimes it may be
that we are using them to attain material
ends
rather than spiritual ends,
and that's no problem. But things have to
be framed correctly.
You are supposed to make dua for your
needs of this world.
You can certainly do that.
You
you can make dua for actually whatever your
heart desires as long as it's permissible.
Right?
And that's no problem.
But
we should realize the reality of dua as
we discussed yesterday. That rather than looking at
it as a means to attain whether it
be spiritual or material ends, we should look
at it as an end in and of
itself. And that is the manifestation
of our
nature as being the slaves of Allah
rather than a means to fulfill our
own desires and,
things that we want to attain.
Right? And Allah
on the other end, he will see to
all of our needs and all of our
wants and all that is good for us,
in fact.
Right?
So we're tied in with that idea of
the means.
But, again, what
did for us is
he guided us to
take away our attention from ourselves
and place our focus onto
Allah.
Right? And in fact,
that's all that the path is about. It's
not about you, it's about Allah, it's about,
you know,
you stand before Allah and Allah
making himself known to you.
So the hikmah of today
is very similar to that of yesterday but
in fact I'm just gonna I'm not gonna
spend too much time on that one. I'll
move on to the one day after.
Right. So yesterday's one was
Let not a delay in the giving of
the gift or in the timing of Allah's
gift whilst you are persisting in dua
make you
Because Allah
has guaranteed
for you a
response,
but regarding that which we which he has
chosen for you, not which you have chosen
for yourself.
You read, to
read. And at the time that he wants
for you, not at the time that you
want for yourself.
Right?
Today's hikmah
or rather just the one that I'm gonna
mention at the beginning before going on to
the next one, he says,
Let what's?
Doubt. So he says,
Let not cause you to doubt in the
promise.
The
nonoccurrence
of the thing that has been promised.
Let the nonoccurrence of the thing that has
been promised
not cause you to doubt the promise.
Even if
it's time
specified
or even yeah. I would say even if
you think it to be the the time
of the fulfillment of that promise.
Right.
Why must you not let that cause you
doubt?
Because that doubt
may be
a means
of your intellect being removed
or the light
the inner light of your heart being extinguished.
Let
not
the non occurrence of the thing that has
been promised
cause you to doubt the promise.
Even if you think the time of the
promise is has come, Rory.
Why?
Because if you let that doubt creep into
your heart, it might be a means of
your intellect waning.
It might be a pierce a hole in
your intellect and it might be a means
of the light in your hearts being put
out.
Alright?
Now this
is very similar to the hikmah of yesterday,
except that in yesterday, the focus was on
dua.
And dua is when you ask Allah for
for something.
Yeah. The word or you are requesting something
from Allah
and
you shouldn't get ahead of yourself in thinking
that you're supposed to get it now.
But there's certain things that Allah
we ask Allah Subhanahu Wa Ta'ala for and
there's some other things that we haven't necessarily
even asked Allah for, but he promised it
to us.
You didn't ask Allah for it, but he
promised it.
And there are number of examples of this
in the Quran.
Allah Subhanahu Wa Ta'ala says for example,
Oh, you who believe,
if you help Allah, Allah will help you
and He will sit firm your feet.
So we may think to ourselves,
okay, hearing is a promise from Allah.
I didn't ask for for it necessarily, but
Allah offered it.
Allah made the promise.
And then what happens is
we may think to ourselves
that look,
and it may even be that we did
fulfill
the requisite for that promise being fulfilled.
Maybe
our masajid
are in a good state, people are attending
the masjid,
or we find that there's a booming of
interest in Islamic knowledge,
or people are, you know, more
consistent in giving their charities, whatever the case
may be. So we think to ourselves, look,
we are fulfilling. We didn't ask for this.
Allah gave the promise out of his own.
Right?
And then what happens is
we fulfill our end of
what the promise requires,
but then we don't see the outcome.
Our brothers in Palestine are still being,
you know, oppressed.
And actually, not just them, many many places
of the world.
The Uyghur Muslims,
the Rohingya,
the,
Kashmiris,
the you know, the list goes on and
on and on. And even in the West,
there's many,
things that prejudice Muslims,
You know, there's all of this is happening.
So we may think to ourselves, look,
man, this promise should be fulfilled now.
Maybe elsewhere in the Quran, Allah promises
the believers
that he will give them authority.
Or Allah
promises the believers victory,
and then they see themselves, no, man.
But here we
have
a we have a fast
continuous fast going on for many years. Every
week we're fasting and we're asking Allah to
not not even asking Allah, but,
you know, Allah asked us to do certain
things. We're doing those things and Allah promised
victory, but the victory is not coming.
We're having so many.
You know, we're having so many marches. We're
doing all of these things, but the but
the answer to the promise is not coming.
So he says,
don't let that cause you to doubt the
promise of Allah.
Look.
Now, yeah, I want you to take your
eye for a moment off
the promised
thing. He's just telling you, don't
don't
focus on the occurrence of that promise.
Just have conviction in the promise itself.
Don't let the fact that you don't see
that
result
or the fulfillment of that promise
cause you to doubt. Why?
Because it has spiritual effects.
It may be
that you desire the outcome of the promise
to be, you know what? I want,
we want help for the Palestinians. So in
our mind, that helps looks that help looks
like
the Israeli army is being destroyed,
and we're not seeing that happen.
Or we want Masjid al Aqsa to be
freed,
but it's not being freed.
And so we think to ourselves that the
promise is not happening.
Right? And though we were calling upon Allah,
we were hoping in the fulfillment of Allah's
promise with ardent desire,
that causes that desire to be removed or
to to wane from our hearts.
That in and of itself is a bad
spiritual effect that takes you away from Allah.
But perhaps, whilst you are not seeing
the response to Allah's promise in the form
that you know, perhaps Allah is fulfilling that
promise but just in a different way that's
settled to you and you can't perceive.
Maybe Allah
is causing people en masse to enter the
fold of Islam
on account of seeing that oppression.
You know, a perfect example of this
is in
the treaty of,
Hudaybiyyah.
The Muslims,
they had strength. This was in the Medina
period after the battle of Badr, Uhud, all
of those things.
And,
it was a it was a moment in
which the Muslims had strength. They had already
defeated the the Confederates, those who had come
together to
attack the Muslims.
So in the minds of the Muslims and
in the minds of the others, the Muslims
had were in the position of strength.
And Rasulullah
and his companions wanted to perform Umrah.
If they wanted to,
they could have gone violently
and made their way in and performed the
Umrah.
But they didn't do that.
They went.
They were stopped by the Quraish.
They were stopped by the Quraish.
And Allah had already promised the believers victory
and that they would have the upper hand
and all of those things.
And then what happened is
the Quraysh placed a treaty before them.
The the clauses within this treaty seemed to
be
unfavorable to the believers.
For example, it would say that if anybody
from the people of Makkah
leave Makkah and go to Medina, they had
to be sent back to Makkah.
But if any of the people of Medina
went to Makkah, they didn't have to be
sent back.
And that's obviously
connected to their faith because why would the
people want to leave Mecca to Medina? Because
of either because they were already Muslim
or because they wanted to become Muslim.
Right.
So,
this seemed very unfavorable to the believers.
But then,
Rasulullah Sallallahu Alaihi Wasallam accepted the treaty.
Some of the companions were
they were a bit shaken. Why are we
accepting this?
Didn't Allah promise us the,
you know, victory and all of these things?
Why are we giving in to them?
We have strength, we can defeat them.
Rasulullah Sallallahu Alaihi Wasallam accepted
it. Eventually,
some of the companions actually went to complain
to some others,
but
eventually,
they came to submit to them.
The acceptance of Rasulullah
Sallallahu Alaihi Wasallam.
One hallmark moment in that period was that
the Muslims, obviously, they were going out for
Umrah. When you go from Makkah to Madinah
to perform Umrah, you must put on your
ihram. Where must you put on your ihram?
Birali.
Right. So they've done their ihram over there,
and they journeyed on.
So they're already in the state of ihram,
and now they're faced with this treaty. That
means they have to get out of a
state of ihram. Rasulullah salallahu alaihi wa sallam
told him to do that, but they didn't
do it.
Not because they wanted to be obstinate or
or disobey him, but I think it's more
that they were in a state of shock
and, almost of disbelief at what was happening.
And Rasulullah sallallahu alaihi wa sallam took the
counsel of one of his wives. I believe
it was
soda
And then she
told Rasulullah salallahu alaihi wa sallam, you go
out and remove your eharam.
And when you do that you will see
them follow you.
So, Rasulullah salallahu alaihi wa sallam did that,
and like she said, the companions followed him.
But
where was the victory in this?
When I speak about the Fath, what do
you think about?
We think about the Fath Al Makkah, the
conquest of Makkah. When the Muslims went into
Makkah and they took over,
the rule of Muslims became prevalent over the
rules of the mushrikeen.
But actually,
in the Quran,
Allah Subhanahu Wa Ta'ala speaks about this treaty
that seemed unfavorable for the believers. Allah speaks
says the Fatiha.
Allah says,
When they were leaving there, Allah
revealed this. And Allah says, Certainly,
we have opened for you, oh Muhammad sallallahu
alaihi wa sallam, a great victory.
So, in our perception, what is the fat?
When the Muslims would walk in and be
victorious and conquer.
But Allah Subhanahu Wa Ta'ala said, this was
the fat.
Why was this the fat?
You see, the result of this treaty is
that before the Muslims even went to conquer
Mecca,
there was peace. There was no fighting between
the Muslims and the Musharik's.
And what this allowed for,
was for people to listen to the message
of Islam objectively. And what happened is, Rasulullah
SAW, without fighting, he sent out letters to
the various tribes.
And he sent out letters to the various
nations, and people entered Islam in their droves
and scores.
Did the Muslims conquer the land of Maqayid?
No. Did they walk in, wave their swords,
and be victorious? No. But Allah says, this
was the victory.
To them, it seemed as as they as
if, you know, the promise wasn't fulfilled. The
victory wasn't attained.
But what they perceived to be the victory
wasn't actually the victory.
So
we should never doubt in the promise of
Allah
because we don't see its fulfillment.
Why? Because that doubt is the thing that
will remove our aqr and put out the
light in our hearts.
And there's many reasons we shouldn't doubt
because, perhaps,
in the in our knowledge it may be
the time of the fulfillment of this promise,
but in the knowledge of Allah Subhanahu Wa
Ta'ala the time is not yet right.
Or perhaps
in our sight, the fulfillment of the promise
takes on a certain form, but in the
knowledge of Allah, the fulfillment of that promise
takes on a very different form.
And the only reason
we are seeing the promises not fulfilled is
an account of our perception
rather than the reality.
So, Ibn al Ahtali is telling us that
you should never doubt because the promise is
from Allah,
not because of how you perceive things to
be.
Right?
Not because of how you perceive things to
be.
Now from these promises
is that generally,
if you come to Allah with a humble
heart
and you,
you know, put forward
to Allah
good actions,
then
Allah will guide you.
Right?
Then Allah
will guide you.
Those people who
themselves choose that guidance,
Allah
will increase them in guidance,
and Allah
will give them taqwa. That's from the promises
of Allah.
But sometimes,
we don't engage with that moment correctly.
So in the next hikmah,
Ibn Wa Ta'ala tells us something
very profound, and we should take lesson from
it.
He says,
When Allah Subhanahu Wa Ta'ala opens up to
you
some vista
or some door
of recognition.
When Allah
opens up for you some door of knowing
him,
then he says, falatubali
ma'aha
in qalaman.
Don't worry.
Don't care. Don't pay any attention
if with that opening from Allah
your actions are little.
So he's saying, look.
You maybe
had an intention. Look here, I'm gonna pray
2 in takaat every night,
but you only ended up praying 8.
Or you told yourself, you know, every night
I'm gonna wake up late in the night
and I'm gonna pray 8 rakaat of tahajjud,
But you only ended up doing 2 just
before you had suhoor.
So he tells
you, if you experience an opening from Allah
Subhanahu Wa Ta'ala,
when that opening occurs, don't worry if your
actions were little.
Don't don't when Allah opens up a door
to you of recognition, of recognizing him,
don't deny that or doubt that on account
of your actions being little.
Why?
He
says,
Because Allah only opened that vista for you.
Allah only opened up that door for you
because He wants to make Himself known to
you.
He opened up that moment for you. He
opened up your heart for that moment because
He wants to be known to you.
Don't you know
that that knowing him,
it is something that he has presented to
you
whilst your actions are something that you have
presented to him?
And where does what you can give to
him, what you can give to him compare
with what he can give to you?
SubhanAllah.
What's he telling you? If Allah you know,
sometimes you're doing something basic, you're doing something
simple,
and Allah opens up your heart in that
moment.
And to the eyes of other people, it
may look like something futile.
It may look like something futile, but Allah
opens up your heart in that moment.
He says, don't look at your actions in
that moment and say my actions are not
commensurate with the gift of Allah
Why?
Because
if Allah gave you that opening, it's because
He wants to be known to
you. He wants you to know Him.
Don't then look at your actions.
Your actions are what you give to Him.
His openings are what He gives to you,
and your what you give to Him can
never compare to what He gives
to you. You should never even think to
yourself.
There should never even come a moment in
your life when you think to yourself, no.
No. No. An opening has come to me
from Allah. My actions are commensurate with this
opening.
No.
The opening is a gift from Him. No
matter how much you give to Him, it
can never be commensurate with what He gives
to you. It can never be equal to
what He gives to you.
So what's he telling you? When it comes,
just take it
and appreciate it,
and give yourself over to it.
Give yourself over to it.
If you don't give yourself over to it,
you do not know when you may experience
such a thing again.
You do not know when you may experience
such a thing again
or whether that opportunity may even present itself
to you again.
And so, you know, we find this in
many of the lives of our auliya.
Mullen Khalil last night, he mentioned one example
in his,
but maybe not everybody was listening to that.
So I will, you know, perhaps mention another.
In that same book that he quoted last
night,
he
recalls a
the incident with a person by the name
of Bishr al Hafi.
Bishr, the barefoot one.
Al Hafi means the barefoot one.
Now why is he called the barefoot? Let's
see.
But first, I want to say that, you
know, when I tell you it's a story
narrated in a book,
then you may think, oh, it's a fairy
tale.
No. It's not a fairy tale.
Ibn Khudama
recollects incidents
in his book with the Asanid.
And it's not Asanid that they have to
go to the time of Rasulullah Sallallahu Alaihi
Wasallam. These people lived 100 of years after
Rasulullah Sallallahu Alaihi Wasallam. Some,
maybe not some,
but some of the incidents that we know
are closer to our time than they are
to the time of Rasool Allahu alaihi wa
sallam. In fact,
we can mention incidents that occurred in our
time
as well, but I'm gonna narrate you this
one no less.
So these are real occurrences,
not stories,
not fables or anything like that.
So Bishop Al Hafhi, again, similarly, he was
like a party animal.
Bishop Al Hafhi was a party animal, and
he had slave girls and stuff like that,
concubines.
So one night,
according to some narrations, he says that
one day he was drunk,
and he was roaming the streets.
You know, everything, okay, drunk, roaming the streets,
he must be a. No. He was a
party animal, but a wealthy fairly well off
guy.
But, you know, in other parts of the
world, sometimes we can't relate to it. It's
fairly safe.
So even if you tipsy and you're roaming
the streets at night, nobody's gonna do anything
to you.
So he's roaming the streets, and he's drunk.
And in this drunken state,
you see the page on the floor, and
Allah's name is on the page.
Allah's name is on the page.
So he picks it up,
and he recognizes, no, this is a thing
to be venerated.
It's Allah's name after all.
So he perfumes the page, and he puts
it on a high place.
And some mentioned that after that he had
a dream and, you know, then he reformed
himself.
Others say that, look, this happened,
but then one day somebody knocked on his
door.
According to the narration, they say it was
Jafar al Sadiq.
Right? Jafar as Sadiq
was one of the great great grandchildren of
Rasulullah
Sallallahu Alaihi Wasallam from the Ahlulbayt.
The person knocked on his door
whilst he was partying,
and
he thought himself, no. He's not gonna go
to the door.
But he send one of his
slave girls. They went to open up the
door.
And
the person at the door
simply asked the the woman,
tell me,
is the owner of this house a master
or is he a slave?
The owner of this house, the master in
in Arabic it's the word master. Is the
master of this house a master or is
he a slave?
So she thought,
crazy old man.
And then she sent him off,
and she went inside, and he asked her,
who is the person at the door? So
she said, she doesn't know some old man.
He told me
to ask, is the master of this house
the master of the or a slave?
And so, Bishal Rehafi was barefoot in his
house at that time, and he ran after
the man,
and he turned to him and he said,
no, he's a slave. No, he's a slave.
Recognizing that, you know what, I might be
doing all of this wrong,
but at the end of the day, I'm
just a slave of Allah.
And he said in that moment before, Ja'far
as
said,
he made.
He turned back to Allah
And because he was barefoot in that moment
when he ran out, and he was barefoot
at the time that he made his, He
loved that
so much that he never wore shoes again.
And that's why he was called Bishr, the
barefoot one.
What was it? Did he do a lot
of actions?
No. We don't know what it was that
Allah on account of the reason for Allah
sending Jafar Asari to his door.
But all that we know it was a
piece perhaps it was a piece of paper
that he picked up from the ground
with Allah's name on it and he revealed.
To us, we may look at it as,
look, I've done much more than that.
I put the things with Allah's name on
in a high place in my house.
In fact, I might even have a bigger.
I can hang up very high.
Perhaps I've done more than him.
Perhaps, well, he may have been parting hours
performing salah.
I call in relation to it.
But you see,
that's what you're giving to Allah.
And oftentimes, we are deluded by the condition
of the things that we give to Allah.
But that vista or that door of knowing
Him, that's His gift.
That's his gift.
And we do not know, we cannot perceive,
you know, in relation to which action will
Allah give that opening?
In relation to which action
will Allah give that opening? We we can't
say.
So there's a number of advices in this.
That first one would be, that when you're
doing even a little,
do it with a with a with a
good state of art.
And you know that was Bishul Hafi, one
of, you know, my favorite scholars that was,
you know, passed away recently.
Shri Mohammed Saeed Ramadan al Boute. He says
that, you know,
one of the the pious people in Syria.
And I'm telling you, you can go meet
many of these people still.
Many of them have even fled to Turkey
now and so so you can even have
a holiday whilst you're doing it.
But,
you know, he he was saying that one
of the Kibaru Salehim, one of the, like,
senior pious people in his society,
He he also lived like
a a life distant from Allah. He was
a drinker, all of that stuff.
And you may think, wow. How would he
be a drinker? You know, lots of the
influences from the Western world came into our
Muslim societies, etcetera.
And in fact, even before that, people were
drinking in the Muslim world all the time.
So he would drink until his old age.
Until his old age.
Maybe eighties, nineties,
He was drinking.
And then one day, Shabuti says, in the
morning, I saw him in the mosque of
Fajr in the fan sof,
and he said, I was shocked,
and I my heart almost had a leap
of joy at the sight,
you know, because it was one of his
neighbors.
So he was very happy to see him
there.
Like, you know, what's going on here? So
he said he went to visit the man
afterwards and asked him, look.
You know, I saw you there in the
front soft, but, you know, this is not
what you're known for. Like, what happened?
So he says, you know, I don't know
what it is,
but I would drink
and indulge in all the sin that I
was indulging.
But when I would hear the Adhan,
or I would hear something of remembrance to
Allah, I would close my door while drinking.
You know, knowing that what I'm doing is
wrong, and my heart is broken before Allah.
I know what I'm doing is wrong, but
I'm still doing it anyways. But, you know,
I'm just gonna close my door out of
respect.
And then on occasion, he said to Allah,
even while he was standing, he would say
to Allah,
you know,
oh Allah,
there's a wall between me and you,
and I can't seem to get over the
wall.
But to Allah, you remove the wall for
me.
And he said, one day, he was doing
the same, and Allah just removed the wall
for him.
And Shabuti says, you know, after that moment,
after you saw that man in the Masjid
that day, he was never the same again.
He was already old in his age when
he was doing all this nonsense.
But somehow, Allah
changed his state, and then he became considered
to be from the
from the senior pious people of Syria, and
I'm telling you, you got some people there.
There's some seriously pious people there.
So to be considered from the pious people,
they're not a easy task.
So
we never know
when that opening happens.
But the point is, don't look at your
actions
when the opening comes.
Don't look at the action when your opening
comes. You might have had a feeling in
your heart, you know, I must turn back
to Allah
You have a feeling in your heart, I
must turn back to Allah Subhanahu Wa Ta'ala.
You
may hear the verse of Allah Subhanahu Wa
Ta'ala. It's the time that come for the
believers
to humble their hearts before Allah.
And in that moment you say to Allah,
go with it.
Go with it. Don't, in the next moment,
let barriers come in your way. No. But
I'm not so biased, man. My tawba there
was momentary.
No. Go with that change. Change things in
your life.
You know, as Allah Subhanahu Wa Ta'ala opens
up for you.
Don't look at your actions. Your actions are
simply what you put before Allah.
Yes. Focus on doing them with sincerity and
a good heart.
But if the opening comes from Allah, know
that it's a gift from him. In fact,
even if you were doing what more than
all the pious people of the world are
doing, you're still not deserving of that opening.
So don't look at your actions.
The the the sparsity or the paltry amount
of your actions.
Recognize that it's from Allah and Allah gives
those gifts to whomsoever he wants to and
accept it.
Accept it and give yourself over to it.
And this ties in with the next Hikma,
so I'm gonna move to that one.
He says,
In fact, there's something more that I want
to say about the previous one, but I'll
mention it after this. He says,
The types of actions differ.
Because
the
The states that come upon people differ.
He says,
the types of actions
are various. There are many different types of
actions or grades of action if you want.
Why?
Because
the states that come upon people differ greatly.
So you may see 2 people, they're standing
next to each other performing tara'uih salah.
They performed Udu at the same time. They
did all of those things.
Are their actions the same?
The actions are not the same.
The actions are not the same because different
states overcome them when doing those different those
actions.
The one may be standing, you know, I
read a beautiful quote from Habib Umar Hafidhullah.
Nafaa Allahu be il haybaydah will be led.
May Allah subhanahu wa ta'ala make us benefit
from him as well.
That
some people,
they are thinking about food while they're praying,
whilst other people are praying whilst they are
eating.
Some people,
they are thinking about food whilst they are
praying,
and other people are praying whilst they are
eating food.
Both of them eat, both of them pray,
but how different they are.
How different they are.
Right?
So I think that explains this.
Actions differ
because the states that come upon people differ.
Now,
where do we go fishing for these openings?
Where do we go looking for these states?
You go looking for them,
number 1, in a broken heart, and I
spoke about that yesterday.
You go looking for them
in brokenheartedness
in your actions.
Like
that sheikh that
Shabuti
spoke about. He was sinning, but his heart
was broken.
He was sinning, but his heart was broken.
Even while he was sinning,
his heart was broken.
So you look for those openings from Allah
in a broken heart.
And the other place that you look for
it,
or
just
brokenness before Allah
The other place you go when you look
for it
is in the company of the people who
experience it.
You go look for it in the company
of the people who experience it.
So look out you seek out the in
the world,
and oftentimes, they're hidden in obscurity.
But ask the people who know they might
direct you
to other people who know Allah. Some people
know them,
and they know Allah.
But seek them out. Go spend some company
in a time. Even a few moments can
be life changing.
Why? They experiencing a Haal with Allah Subhanahu
Wa Ta'ala, but it's oftentimes that Allah Subhanahu
Wa Ta'ala sends that experience to them, sends
that recognition to them with an overflow, with
an excess.
And the people in their vicinity taste of
it.
They taste of it. And sometimes you can
do as much Amal as you want to
on your own,
but you could have just taken a shortcut
by being with those people who experience those
things, and it overflows to you.
How often you may find yourself making Dua
at home, and you're making Dua, and you're
making Dua, and you're making Dua, and your
heart is not moved.
But then, on another occasion, you're making Dua
with somebody pious, or you're making the Dua.
Perhaps the person himself is not pious, but
there's somebody in the company that's pious,
and their heart is moved. And on account
of Allah moving their heart, they cry, and
then you cry on account of their crying.
Yes, they have the Father.
But your heart was softened
because of that companionship,
not because of your action.
In fact, it may have been that the
moment before that you were mindless in that
Dua, you were heedless in that Dua, but
the moment their heart was moved it caused
your heart to move also.
So we seek another place that we seek
out these openings is in the company of
those people that we deem to experience them
regularly.
Right?
So,
you know, one of my friends, he was
with me last night,
up there speaking to me, but once he
he told me he went to visit the
scholar
in Mauritania,
like deep 10 hours into the desert of
Mauritania.
And he said that
he was there.
He went to visit the the great scholar
and
gnostic
or harif billah,
Sheikh Morabit Al Hajj.
And,
you know, those guys in Mauritania,
they like very unassuming.
If I tell you now he's living in
obscurity,
he's 10 hours in the desert of Mauritania.
People maybe hear about the name of Mauritania,
but they generally don't go there.
Because if you're seeking something. That I mean,
going to visit them, And it's odd you
like, you don't stumble upon them by mistake.
You have to, you know, go there
to a capital city,
then you have to arrange somebody that's willing
it's not like a Uber there or taxi,
nothing.
You're gonna get somebody to take you in
a Hilux's like, you know, I might say
Hilux, but it's beat
up probably with hardly any of the inside
inside it,
who's willing to drive you out 10 hours
into the desert.
And you know that, look here,
I'm likely only gonna get
5 minutes with the sheikh.
So you must really want it.
So he said, he went, he went.
And, I remember him telling me that on
the way back,
he went to the Sheikh, they met the
Sheikh, and he said it felt like otherworldly.
And the Sheikh was very very old. They
went a few years ago,
and,
you can hardly understand what he says.
But they asked the Sheikh to make dua
for them, the Sheikh made dua for them,
and they left.
And he said he was in such a
he doesn't know what on earth it was,
what was going on, but he said it
felt so spiritually high that as they were
driving back, it's a long drive through. He
said they, like, dozed off,
and he thinks the driver also dozed off,
because
he said when he woke up, there was
a car driving directly towards them.
But he said he was in such a
spiritual eye that all the while he's looking
at this car driving towards him. He's just
thinking to himself SubhanAllah Allah. I'm ready to
meet you.
So,
but then Nabeer obviously is still alive. He
came to visit me.
But he said that, you know, in that
moment he couldn't think of anything else. All
that he was thinking was, you know, SubhanAllah,
I'm ready to meet you all.
And, yeah, where does it come from?
Where does it come from?
You know, sometimes there's shortcuts and you mistake
them,
and you find them in the company
of the pious.
So let's not deprive ourselves from that on
account of our arrogance, you know. He's a
human, I'm a human. Yeah. You're a human,
and he's also a human, but that's only
in your humanity.
Like the poet says of Rasulullah Sallallahu Alaihi
wa sallam. Some people say, you know, he's
a human, we're also human.
No.
He's a man but he's not like me.
There are human beings like you, yes, but
your art now, the quality of our hearts
are very different.
So,
you know,
we're coming to the end of Ramadan and
you know perhaps we put forward to Allah
subhanahu wa ta'ala paltry actions.
But we ask that despite that, if we
haven't experienced it yet, that in these last
moments that Allah open our heart for us.
That Allah give us a moment of brokenness
that make gives us a firm resolve. But
Allah, you know what?
From this moment, not from the next moment,
I'm gonna live my life in a manner
that pleases you. O Allah, I was striving
before perhaps, but to Allah I'm gonna strive
even more be after this.
O Allah, before I had one eye on
you and one eye on the duniya.
But to Allah, after this I'm gonna have
both eyes on you.
And Allah can give you that.
That's not difficult for Allah.
That's not difficult for Allah
And then we also make a resolve to
find ourselves in better company.
You know,
that's one of the benefits in coming to
places like these,
or attending Duruz, or going to Adkar.
It's not the same like attending online.
I can guarantee you that.
On online, yes, you're connected to the information,
but you're far away.
And maybe, yes, Allah can transfer, you know,
let
the Baraka of the one gathering be connected
to the Baraka of the other gathering.
But when there's a light,
you want to be close to the light.
You may be get a little
shimmer of that light wherever you are, but
if you're close,
the light may enshroud you.
So may Allah
place us close to the sources of these
lights in this world. May Allah
let it be that when the light comes
close to us, that it enshrouds us and
it never leaves us.
May Allah
grant us many sources of that light. Whether
it comes from the outside in the company
of of the saliheen
or whether it comes from the in inwardly
from the brokenness of our hearts.
Or if Allah Subhanahu Wa Ta'ala simply wants
to send it and shower it upon us
from his divine mercies. Let us not be,
unreceptive when it comes. Let us not be
heedless when it comes. Rather, let us be
seeking out that moment
and let us be grateful for it when
it comes and may Allah
change our hearts despite our shortcomings.
May Allah Subhanahu Wa Ta'ala accept us to
be from His pious ones and let us
make the dua, Allahummafta
Halayna futhu halaarifin.
Yeah. We don't think anything of ourselves.
But the Allah open for us.
The vistas will open for us the knowledge
of those people who know you, oh Allah.
Not because we we are who we are,
but because you are who you are, oh
Allah.
So may Allah guide us with
this
end Any questions?
Sorry. Before I should have asked before I
get it.
No questions?
Then we end it for now.