Leave Your Nafs Behind and Come to Allah | Midnight Majlis 6 | Dr. Omar Suleiman & Sh. Yaser Birjas

What is ma’iyyah (with-ness) of Allah, and how do you gain it? And how can we avoid the pitfalls of our dhikr becoming mere lip service, a pursuit of spiritual ecstasy, or something that feels like a cheat code? 

Dr. Omar Suleiman and Sh. Yaser Birjas continue to discuss gems on the benefits of dhikr (remembrance of Allah) that are outlined by Ibn al-Qayyim (rh) in his book Al-Wabil al-Sayyib min al-Kalim al-Tayyib (available in English translation under the titles “The Invocation of God” or “Remembrance of the Most Merciful”).

Transcript

SPEAKER_00 0:00

Assalamu alaikum Muhammadullah barakat. We welcome you back again to the beautiful nights of the last ten nights of the month of Ramadan. Tonight is the 26th, right? So may Allah subhanahu wa ta'ala put barakah and this night Ya Rabbil Alameen. Amen. We ask Allah to bring the angel to surround us and send the mercy on Rahmah to be upon us and fill our hearts with peace and tranquility, Arab alameen. Amen. Again, for all these beautiful nights, mashaAllah. SubhanAllah, tonight particularly our discussion will be going to be a very special discussion. Yeah. When it comes to the benefits of dhikr from the book Imab ibn Qadh ibn Qayyim Rahimallah Al Wabi al-Sayib min al-Kalimatayib, which means the downpour of blessings of Allah subhanahu wa ta'ala because of the dhikr of Allah, the pronouncement of the words of dhikr. So I want to keep reminding my brothers and sisters about the main most important point over here from dhikr. We said that a dhikr is important because it helps us against the gates through which the shaitan enters your heart. Do you guys remember these three doors? Number one? Ghaflah. The doors through which the shaitan enters your heart. Ghafla, which means heedlessness. And that door can be closed with what? With dhikr. Constant dhikr, remember subhanahu wa ta'ala. The second door is shahuwah, desires. And that can be closed with what? Tawbah. What does that mean? If you make a mistake, return back to Allah. Don't let the shaitan pull you away from Allah because you made a mistake. Don't let the shaitan take you away from Allah. Number three, al-gadub, anger. And you close that door with what? With stigfar, which means admit your fault. If you make that mistake, admit your fault. Seek figures from Allah subhanahu wa ta'ala and also from the people that you wronged with your anger. If you maintain these three amal, dikr of Allah subhanahu wa ta'ala, tawbah to Allah Azza wa Jal, as well as always seeking Sughfar, you will not allow the shaitan to enter your heart. So Shayyna, tonight inshaAllah, we're gonna start with point number 37. For those who are following with us, uh with the book in English translation, it's page 172. Those who would like to follow insha'Allah is gonna page 172. The Arabic version is actually page 155. 155, inshaAllah ta'ala. Point number 37, he says Rahim Allah of the benefit of dhikr. Khal and a dhikra raqsul umur, what are you taifah, woman shurul wilaya, femin footy halahu fi fak footy halahu babu duhulia, Falia da Tahar, Walethur ala Rabbi Azzawajalla, Yajid in the hu Kulla Mayurid, Fain Wajada Rabbahu Azza Wajala wajada Kulla Shay, Wain Fatahu Rabbuhu, Zahazawajal, Fatahu Kulla Shay. In this point, he said, Rahimallahu ta'ala, remembrance is the chief of all fundamentals. Like it's the most important things. It is the way of those who are most devoted that leads towards uh towards to righteousness. He says, So whoever has a door open up for him to the remembrance of Allah has a door open to Allah subhanahu wa ta'ala. Let him purify himself in order to enter upon his Lord, and with him he will find everything he wants. For whoever finds his Lord will find everything with him, and whoever loses his Lord has lost everything. So the point he's making here, rahimah Allah. Look, this is the path of the righteous people from the past. Those who've already reached certain status in the dunya, desert their religiosity and spirituality, they've done that through dhikr of Allah subhanahu wa ta'ala. They opened a door between them and Allah that led straight to Allah subhanahu wa ta'ala. They purified their hearts, they purified themselves, and they made sure that they had that access to Allah subhanahu wa ta'ala, and that's why these people succeeded in reaching the status that they've reached in this dunya.

SPEAKER_01 3:56

InshaAllah, like the point that we're gonna stick with most tonight is actually going to be uh the ma'iyya of Allah, being with Allah, which is 42, point forty-two. But as we're running through these, in this one, ad duhur Allah, entering upon Allah subhanahu wa ta'ala. When the Prophet described ihan, excellence, and Ta'udullah, that you worship Allah as if you can see him. And if you can't see him, then you know that he sees you. I want you to imagine that what he's saying here is that when you make dhikr, it's like you're entering into a portal with Allah subhanahu wa ta'ala. Like Allah being with you is a very real thing. So imagine, like right when you start remembering Allah, you should visualize that you just entered upon Allah subhanahu wa ta'ala. Like you entered into a room only with you and Allah Azwajal. And at that point, Allah subhanahu wa ta'ala has welcomed you. So ask. It's also like what the ilmat mentioned of the benefit here, that dhikr is not some like side practice. Dikr is the key door to Allah subhanahu wa ta'ala. If Allah allowed you to remember him, that is his opening the door to you to welcome you to ask him, whatever you want to ask him. So now enter upon me. Ibn Rajibrahimullah has a famous narration from one of the salaf, I forgot which one, but he said, I saw my Lord in a dream and I asked him, Keif Tariqwa ilayk, how do I come to you? Leave yourself behind and come. Leave your nafs and come. Enter upon me. Right? So Allah is inviting you, leave the lowly parts behind and come. So the beauty of this portal is it can be entered in any place and any time. You could be in an airport, you could be at work, you could wherever it is, once you remember Allah subhanahu wa ta'ala, you have to be able to visualize. Alright, I'm entering upon my Lord right now. It's just me and him. And you have to be able to freeze out the elements and leave behind the lower self as you enter into that portal with Allah subhanahu wa ta'ala.

SPEAKER_00 5:47

Point number 38, he says, Rahimallah. He says the heart has a need which cannot be satisfied except by the remembrance of Allah. Actually, there's another word missing from the translation, the word khalla. He says, in the Arabic says, So the faqah means need. There is a need in the heart, like the heart, the heart is always craving something, right? But Al-Hhallah actually means void, emptiness. That's what it means. The heart is always have emptiness. There is like an empty compartment basically. That empty compartment is always empty, and nothing can fill that, or nothing can close that basically, that emptiness and cover that emptiness except the remembrance of Allah subhanahu wa ta'ala. He said the heart has that emptiness. And he says it becomes a lonely without the crunch subhanahu wa ta'ala, without the remembrance of Allah, it becomes lonely and empty. So when the heart is absorbed by the remembrance of Allah subhanahu wa ta'ala, so too does the tongue stay moist with the remembrance of Allah as the wal. However, he says, look, if the remembrance of Allah fills the heart, so the remembrance of Allah originate from the heart and the tongue only follows, not the other way around. You see, most of us will make our dhikr, where does the dhikr come from? From the tongue, unfortunately. You keep counting them and making that dhikr, the physical dhikr, but it doesn't even uh connect, it's not tethered to the heart at all. You just mentioned lip of service, he says, no, no, no. When the dhikr enters the heart, so your heart is the one who's making dhikr, and you find the tongue only just follows the command of the heart. So if you would like to fill that void and that emptiness in the heart, you're gonna have to do a lot of dhikr. It's that dhikr that's gonna fill that gap, and then your tongue is gonna just follow.

SPEAKER_01 7:50

Subhanallah, in this regard, I think you can go to the next point, Shaykh Wa. Uh, Azizan Bila Ashirah, Sultan. Uh and Adikrillahi Azer, Fahua, iluddi dalik, fakiran ma'a kethradi, jiddati, jiddatehu, dalil ma'a sultanihi, haer ma'akethrati ashiratihi. Unbelievable line uh that he has here as as he goes into it. That so the one who has Allah subhanahu wa ta'ala, he can be rich without money. Rhaniyan billa mal, rich without money, Azizan bida ashir, can be like honorable, uh renowned, without any followers. Uh Muhei ben bida sultan can be someone with great power and authority without actual, uh without the domain of authority. And then he says, on the other hand, you have a person who doesn't remember Allah subhanahu wa ta'ala, and he is poor with the abundance of wealth. He's still fakir, he's still poor with the abundance of wealth, he's still dharel, humiliated, even though he has power and authority, he's still haqir, belittled, uh, despite the amount of followers that he has. You know, this line here is really important because it connects to something we actually started off this book with, which is the idea of being connected to Allah subhanahu wa ta'ala independent of circumstance. A person can be generous in the sight of Allah. Let's take tonight, for example, we just had a major fundraiser, right? A person can be karim in the sight of Allah and can enter into Jannah as one of the most generous people in the world, and he gave barely any money. Urwa radiallahu ta'ala anhu, the very famous narration of Udwa bin Zubair, we talked about in the first where he was traveling one day, and one of these Bedouins, you know, the only thing he had was one animal. He slaughtered the whole, basically his entire possession to serve his guests. And Urwa gave him a lot of money, and his followers told him, like, Urdu, like that was a little bit too much, like it was way overpriced what you gave him. He said, That man is more generous than we are, because he gave everything that he had, and I gave just a little bit of what I had at the end of the day. So Allah's labels for you are by your intentions and by proportionality, not by people's judgments. And your realization of things is by Allah Azwaj's blessing what He has given you. If Allah Azwaj has not blessed what you possess or who you possess in terms of relationship, right, then you're always going to feel a void. And that's why Allah Azza says, Do not be amazed by their wealth and their children. Allah Azwaj is punishing with their wealth and with their children. It's like, how can Allah be punishing someone with wealth? Because they're so beholden to that wealth and they're trying to fill the void and it's not working. So Allah is punishing them. The adab of chasing more wealth and it's not working. The adab of, you know, not raising your children upon righteousness, and so your children treat you like garbage when you when they grow up. That's adab, that's punishment. The adab of you know having a lot of followers or having authority and still being absolutely miserable because you're so dependent upon your followers and upon that authority to validate you as a person that you keep making it more extreme in order to try to fill something, in order to try to fulfill something that cannot be fulfilled except by the remembrance of Allah Azzawajal.

SPEAKER_00 11:19

Subhanahu wa ta'ala, this uh this idea of being rich without money and honorable without followers and so on, it's just unbelievable because subhanAllah in the Arabic language, the word for being rich in the Arabic language is ghani. And Allah subhanahu wa ta'ala described himself in the Quran as being ghani. Ghani means self-sufficient. Like basically, you're so wealthy, not necessarily with money, but you're so wealthy to the extent of self-sufficiency. That's the meaning of wealth, that you don't depend on people really. If you depend on anybody, you're not you're not that wealthy or that rich, actually. But if you're completely free from want or need or dependence on anybody, that's when you are the richest person. That's why there's a difference between being ghani and theri in the Arabic language. A theri, the word theri in the Arabic language means wealthy. That wealth is measured by the amount of possession you have in your hand. Not everybody who has wealth is actually ghani. Not everybody who has wealth is self-sufficient because some people have so much wealth, but they always afraid of losing it. They're always afraid of being manipulated or taken advantage of or this or that and so on, so that wealth becomes a curse. Doesn't make them self-sufficient. And you'll have people who have absolutely nothing in terms of possessions, but they're so independent from the wants of people needed the people. This is a rich person. So when Allah subhanahu wa named hims or call himself Al-Ghani, he didn't call himself a theri. It's not because Allah has the treasures of the heavens and the earth that he's ghani. No, because he needs nobody, he depends on nobody subhanahu wa ta'ala. So he says, if your heart full with dhikr, you become ghaniyun without wealth, without money. You become self-independent and self-sufficient, and you don't need to depend on anybody for validation, for uh approval, for you're sufficient. You're self-sufficient from the need to the people.

SPEAKER_01 13:05

That's why Ghani and Hamid come together. Allah doesn't need your property and he doesn't need your praise.

SPEAKER_00 13:11

And subhanAllah, even when you say also uh Azizm without followers, being honorable and honored without followers, because usually Al-Aziz, you are Aziz in relation to the people. Like among the people you're honorable, right? Because in comparison to the other, of course, class of people. But how can you be honorable without having pu people to validate that for you, to be that noble person? Like nowadays, subhanAllah, you have people who are like called influencers online, obviously. They are so much dependent on following that they enslave themselves. They enslave themselves to the service of these followers in order to keep taking their approval so they can keep, of course, the cash flow coming in. Is that honorable? Is that something someone who has Aziz? And that's how when these people they close their account, what happens to them? They lose it. What kind of is that is that? What kind of honor is that that you do you just lose it right away? So if your heart is not attached to the followers, is not attached to the wealth itself, to the position itself, then you are rich, you're honorable. Otherwise, no matter how much you think of yourself, you're poor. You might have billions of dollars in your pocket, but you are still poor because you're in poverty, you're in need of people approval, of people's satisfaction with you, and all these kind of things, subhanAllah. So that's a very important thing, and the only way you can become that ghani and that honorable if you fill that void in the heart with the remembrance of Allah subhanahu wa ta'ala.

SPEAKER_01 14:37

Absolutely.

SPEAKER_00 14:37

In point number 39, say, he says something very interesting here. I want to uh elaborate on that a little bit more. He says, Rahimahallahu ta'ala from the benefits of the dhikr. And the dikra yajima al-muteferruk. Four things he said here. He says, Rahimaallahu ta'ala, remembering, brings together whatever has dispersed and disperses with whatever has been gathered. It draws nearer what is distant and makes distant what is near. Did you guys understand anything? Sounds like a riddle, right? What does it mean? So let's explain that Rahimaallah. He says, so dhikr of Allah subhanahu wa ta'ala gathers for the servant what has slipped away his heart, his wants, his fears, his intentions, all of this, it brings it together for the sake of Allah subhanahu wa ta'ala. Like when you are focusing on Allah, the Prophet mentioned the hadith, if anybody makes his main concern one single kursa, the concern of the hereafter, Allah will suffice them, all their other concerns. Everything will be taken care of for you. So you only want to focus on one thing, Allah subhanahu wa ta'ala. If you do that, Allah please with you, all your other concerns will be taken care of. And if you make your concern the dunya, then you're gonna be divided and dispersed all over the place. So he says over here, it brings together for you what has been dispersed, such as your heart, your intentions, your fears, all gathered together to be in one direction. Allah subhanahu wa ta'ala. So that's the first point he mentions over here. The second point he says, God, it also separates him from the army of the shaitan. Actually, no, this is not this one. He says over here, um and it also means of breaking away from what has gathered of worries, sadness, and regrets over what has slipped him, slipped him by. Like subhanAllah, when people nowadays these people, if they listen, if they missed uh financial opportunities, uh they cry uh their their hearts out on this matter. If they missed uh uh a promotion, if they missed something of pleasure and so on, they just get really concerned about it. But he says, Dhikrullah subhanahu wa ta'ala will help all these things that gather around you to go away from you. Concerns, worries, uh uh regrets, and all these things will just disperse away because when you remember Allah subhanahu wa ta'ala, you know that's Qadr of Allah Azzawajal. I'm not gonna really make a big deal out of this. I leave it to Allah subhanahu wa ta'ala. So that's the first two points, Shaykhna.

SPEAKER_01 17:30

Now the point, by the way, this is like these words in English get completely lost. Like this concept of jamma Allah or Farrak Allah, like these two things make no sense in English whatsoever. So let's just break it down really quickly, inshaAllah. When the Prophet says, whoever wakes up and the world is his greatest concern. Allah puts uh poverty between his two eyes. He always sees poverty, and everything is dispersed, everything is scattered. What does it mean to have everything scattered? One of the ways that a person does not find happiness is that they feel fragmented. A piece of me is here, a piece of me is there, a piece of me is here, a piece of so fragmentation of self. That's one form of being scattered. Fragmentation of worry. That I always feel like, okay, I solved one problem, but then I've got ten more problems that pop up. I solved another problem, then I got ten more problems that popped up. I'm everything is just all over the place. So I feel like a mad person constantly trying to catch things, and I gotta plug this hole and get this done and get this done. So fragmentation also of problems. Like I, you know, get this one done, and then a whole bunch of other things open up for me. So everything keeps on opening up for me, right? And then the fragmentation of personality. Fragmentation of personality is that you're never one person. You got a work version of yourself, you have a family version of yourself, you got a friends version of yourself, you got a chilled version of yourself, you gotta like you're never really one person, and that's exhausting, right? To like have intentional spiritual split personality. I gotta be here, here, here, here. That's an exhausting life to live. And so you're always poor and just bothered and scattered and worried. And the Prophet says, on the other hand, man as baha, and whoever wakes up and the akhira is his himma. The hereafter is his greatest concern. Allah subhanahu wa ta'ala gathers all of his affairs for him. So the gathering of the affairs means what? Number one, everything that happens to you in life, you interpret in accordance with your relationship with Allah subhanahu wa ta'ala. So you get hit with a hardship, you turn to Allah. You get blessed with something, you turn to Allah. Everything is being interpreted in accordance with your relationship with Allah subhanahu wa ta'ala. So you're only dealing with one. You're only dealing with one. So this whole thing is being seen through one lens. My whole life is being seen through one lens. How does this affect my relationship with Allah? How does this bring me closer to Allah? How does this take me away from Allah? Everything gets filtered into those two things. Does it bring me closer to Allah? Does it take me further from Allah? Does it bring me closer to Allah? Does it take me further from Allah? A hardship struck me. You know what? Alhamdulillah, this brings me closer to Allah. A blessing came to me, distracted me. You know what? This is taking me away from Allah. Let me say, Alhamdulillah, let it bring me closer to Allah subhanahu wa ta'ala. So everything is just coming back to a very simple filtration process. And on top of that, Allah gathers your affairs for you. So you're calmer. You know when they tell you like when you get anxious, it doesn't help the situation. In fact, that's when you start making bad decisions. Because you feel like you're you're you're panicking. And no, no, you have to stay cool, stay calm, stay collected. So Allah Azza gives you that calmness. So you deal with things in a very systematic way. You're not overwhelmed by all the things that are happening. And what does Allah Azura, what does the Prophet say? The dunya comes chasing after that person. The world comes chasing after that person. Like, no, please, please, come back. Don't leave us. The barakah, the blessing, the world comes to that person. He's not even trying. But because of how Allah Azza is gathering his affairs for him, the world comes after him. Right? Like, think about, you know, we talk about Umar al-Khatab radiallahu ta'anu. The world chased Almaru. It really, like Shaitan fled away from him. The world was like, please take us. It chased him. Look at his success. Right? But at the same time, when Allah gathers your affairs for you, he gathers your concerns. He gathers everything for you. And your interpretation of life is simple. And on top of that, you're always the same person. SubhanAllah. You're a gathered person. You don't have a work version of you, a family version of you, a friends version of you. You're just a you're a zakiere. You're a consistent person. You're on a journey with Allah subhanahu wa ta'ala, and everything else is a circumstance. And you're on a journey with Allah throughout the entire process. So you're Always moving in the right direction. You're always moving in a singular direction towards Allah subhanahu wa ta'ala.

SPEAKER_00 22:06

That reminds me of a few videos subhanallah and so how uh even non-Muslims noticing that about Muslims. I remember seeing one traveler with a Muslim driver, he was actually traveling in the in the desert, in the mountains, like in the middle of nowhere. So this guy was driving, and this this guy, the the the European guy, he was so marveling at the idea that this man in the middle of nowhere, he looked at his watch and he goes, you know, it's time for salah, time for prayers. And he stopped at the car and he didn't care about this this basic tourist who was with him for the on for the ride. He goes, I have to stop for it. I said, Well, can we just do it later? I said, time for salah. And the guy went out, put his sajada, started praying, and this guy started videoing the man and speaking to his crowd online. He goes, Look at this dedication. Because we're in the middle of nowhere, he was showing where they were. He said, This guy didn't even care about anything. He looked at his watch, he goes, prayer time, we have to stop. Can you imagine somebody is so conscious and so mindful that even in the middle of the the most difficult task, you know, in the in the road, you have to keep going, right? But you had to interrupt your dunya just for a few minutes and to stand up, you know, in devotion. And the guy was just like, this is really this is commitment. Commitment to faith. He's just like, wow, this is so beautiful. But subhanAllah, how Allah Azzawajah is showing us right now, even the non-believers when they look at the Muslim, so look, this dedication is a different level. And all of this I hope inshaAllah, because we have that sense of dhikr we have in our heart. He uh he speaks on point number 40 shaykh. Because dhikr wakes uh the heart up from its uh uh slumber and from sleeping. Like it always wakes you up. For the sleeping heart will miss out on all the benefits and bargains. Always losing. So when this heart wakes up from his sleep and knowing that what they missed, they hopefully probably with dhikr of Allah subhanahu wa ta'ala, uh, tighten their belt and using the remaining time of their life to try to catch up what they missed. So a dikr subhanAllah, hopefully it brings people back again from the ghafla.

SPEAKER_01 24:34

Shaykh, like basically, how mad are you when you missed out on an opportunity to do khir? When you missed out on an opportunity to do good. Something you have to ask yourself. You get so mad when something misses you of this dunya. So mad, so upset, like, man, I missed out, I missed out on this money, I missed out on this vacation, I missed out on this fun, I missed out on this gathering, I missed out on this relationship. Sabakani Fulan, Dahanifulan, this person beat me to it. You get so upset and bothered and agitated, like I missed out. When you start converting that into I'm missing out on good deeds, how many good deeds did I miss? You know, the the famous uh narration of Abdullah ibn Umar Anhumah, when he heard for the first time the narration that the Prophet said, whoever follows the Janazah, so whoever prays the Janazah has one mountain of uh, whoever follows the janazah to the burial has two mountains. So he didn't hear that narration before. So he used to pray the janaza and he wouldn't follow the janazah to the graveyard. Then he said, wait a minute, did that really he really said that? So he sent the man who he heard that to Aisha radiallahu ta'a anha to confirm. And he was sitting there and he was like like nervously like you know grabbing some of the rocks from the ground and stuff like that, and you know, waiting to hear back, like if Aisha radiallahu aina confirms this. And which when the messenger came back to him and said, A Aisha radiallahu aina confirmed that, he threw the rocks and he said, How many mountains of good deeds did I miss out on? How many mountains of good deeds did I miss out on? Like you should be bothered to miss good. Bothered to miss good. Like that's what should agitate you. And on the day of judgment, a person would know what they put forth of bad deeds, and they would know all the good that they left out on the table. How many opportunities did I miss to please Allah subhanahu wa ta'ala? How many salahs did I miss? How many sadaqah did I miss? How many volunteer opportunities did I miss? Like I should feel bad. Someone beat me to it. No, no one's gonna beat me to this. I feel I don't want to feel left out of good. And when a person wakes up to that reality and they look back and they go, wow, man, a lot of years went by. And I missed out. The opportunity cost of sin, the opportunity cost of ghafla, of heedlessness, I missed out. There were a lot of years, a lot of months. I missed out. So what are you gonna do now? What are you gonna do now? Right? One that clicks for you, and you realize I've wasted a lot of time here. And for some reason Allah let me live through it all. I've really wasted a lot of time not having a connection to what Allah told me to be connected to. I've wasted a lot of time on tasting the sweetness. It's like I say to, you know, subhanAllah, you meet people who revert to Islam that have been thinking about it for five, ten years. And like my only regret is I didn't convert to Islam earlier. Like I wasted all those years to taste the sweetness. Same thing is true for Tawbah, that repentance. I've wasted a lot of time and I've missed a lot of opportunities. So you should be more bothered when you miss good opportunities for the sake of Allah subhanahu wa ta'ala than when you miss good opportunities from a worldly perspective. And someone has to wake you out of that sleep to where you go, whoa, I've missed out on a lot, and I'm not gonna miss out anymore.

SPEAKER_00 27:44

Yes, Imam Mahitin Nabi sallallahu alayhi wa sallam says, Assahatu al-Farah. Two blessings that Allah bestows upon people, and they're so completely deceived with them. Health, well-being, being alhamdulillah healthy, having the spare time. You know, when people tell me in this time and this age says I'm bored, I'm like, are you kidding me? What do you mean you're bored? Do you have extra time that you don't know how to use it? Can I borrow this time from you? Like literally, people they just don't know what to do because they're bored, subhanAllah. And he says that just look, this is the Prophet, you're gonna be deceived. You're thinking that time is, you know, kind of free time for you, and mashallah, you're being healthy and strong, alhamdulillah, you can utilize that for enjoying your life and so on. Instead of focusing on what is the most important thing for you, it's the akhira. So uh I hope that remembering Allah subhanahu wa ta'ala will help us always utilize that spare time to do something useful, even if it was just dhikr, and also helping us inshallah use our physical strength, our bodies, into that which is also useful for us in the dunya before the akhira as well to inshaAllah. Shaykh it's okay, I want to I want to jump to point number 42. It's a very, very important point actually here before the time any uh uh is up. Rahimallah says of the benefits of uh dhikr, anna dakira, karibum mimatkuri. He's speaking right now on something in Arabic called ma'iyah, from the word ma'a, which means with. So Al-Mayah is basically um could say the word with with him or always with him, withinness, in other actual translation it was mentioned. He says the one remembering uh is close, which means Qareb to the one who is remembered, which means if you are remembering Allah subhanahu wa ta'ala, then you're making yourself close to the one you remember. And he is close to the one remembered, and the one remembered is with him. So if you're close to the one that you're remembering, then he is also close to you, subhanahu wa ta'ala. With uh uh withness, as it says, is a special and different compared to the one who is close through knowledge. And Allah subhanahu wa ta'ala ma'iyah. This with ness is ma'ayatulm, he is with you, knowing you and knowing where you are. There is ma'iyah in terms of support, has given you support just when he was with the believers overall. But then there is that special ma'iyah he's described for the one who's making dhikr of Allah subhanahu wa ta'ala, and that's what he calls ma'ayatul wilayati al-mahabbati wa Nuswati wa tawfiq. That is the ma'iyyah of proximity, alliance, love, victory, and help.

SPEAKER_01 30:40

Yeah. Shaykh, if you don't mind like this this topic, I want to spend a little bit of time with it because um it's a very special topic. So ma'iyatullah, the witness of Allah. How do you know Allah is with you and what does it mean for Allah to be with you? So building on what Shaykh Yasr just mentioned, if you look at the combination of the ayatir, in the laha ma'al massaneen, in laha ma'asabiren, Allah is with those who excel in doing good, Allah is with the patient. Then Allah subhanahu wa ta'ala gave us examples of our Prophet. Okay, and the Prophet Musa alayhi salam. When the Prophet was with Abu Bakr radiallahu anhu, and they were right at the time of death. And that's when you really know who your Lord is. So when we say someone saying La ilaha illallah at the time of death, and Allah is giving us an example of the Prophet and the Prophet Musa when they're basically about to get caught and killed. And at that point, Allah tells us that the Prophet said Abu Bakr radiallahu ta'ala anhu, when they were in the cave and they could see the feet of their murderers, right? Their attempted murderers. Don't worry, Allah is with us. What do you say about two? And Allah is the third of them. Allah is with us. Don't worry, Abu Bakr, Allah is with us. Musa alayhi salam, when he was right at the brink, and he has behind him the genocidal army of Firaun. La ta'hazan, I'm sorry, he says, Kella in Narabi, Ma'iyyah, Sayyahidin. Verily, my Lord is with me, so he will guide us. My Lord is with me. That's a testimony to Allah Azza being with the person. Now that ma'iyah, ma'iyya tu aima, again the rule is ma'iyatu aama, the general ma'iyyah, the general of Allah being with us is with his knowledge. Ma'iyyah to khasa, special ma'iyah, special witness comes through good qualities when Allah subhanahu wa ta'ala is with you. It happens in two situations. Number one, when Allah takes everything away from you, all your safety blankets, all your other pursuits, and that's when your true nature comes out, who you really rely upon. Who you really rely upon. So in Allah Ma'a-Sabarin, Allah is with the patients. The second one, Allah is with the good doers. Now, subhanAllah, in this category, we're you know, Imam al-Kayim rahimallah will talk about dhikr and talk about the meaning of you know the special ahadith of Allah being with the one who remembers him. But I want you to think about the good doers. In Allah Ma'al Mursaneen. There's a specific type of good doer, which is someone who participates in divine service. What does that mean? Allah is in this in the aid of his servant so long as his servant is aiding his brothers. Allahu fi hajjati achi in one narration. Allah is in the haja, in the need of his servant, so long as his servant is in the service of his brother, you're helping someone who's in need, you become the means of Allah to someone else. So you're participating in divine service. And so what does Allah subhanahu wa ta'ala do for you? And Ibn Al Qaim, Rahaim Allah elaborates this on other places. Imam al-Ghazaar, Raimallah, elaborates on the Ma'iyyah in beautiful ways. But the idea here is that when you've taken it upon yourself now to be, for example, the removal of someone else's ham, someone else's hardship and worry. Allah says, I'll remove your worries now. I'm with you, I'll remove your worries. You go take care of your brother, I'm taking care of you. You go and you spend on your brother, Allah says, I'll spend on you. You go take care of someone, okay, I'm taking care of you the way you're taking care of your brother. So the ma'iyah is Allah looking at you in a loving way. Al-Muhsinoun here, the Mufasirin say, the muf are people who are uh beneficial to andas, who are beneficial to other people. And there are multiple narrations in this regard. So imagine when you decide to participate in divine service, and Allah subhanahu wa ta'ala says, You're taking care of someone else, I'm taking care of you now. I'm with you. You're with your brother, I'm with you. And that's why there is no more beautiful good deed than to dedicate yourself in that regard and remember someone for the sake of Allah subhanahu wa ta'ala, even with something as simple as dua. You make a dua for someone else, and Allah appoints an angel. The angel didn't do it on themselves. Allah says to the angel, go be with that person, ameen waqabi mithri. Ameen and for you as well. You sacrificed your dua for someone else, Allah Azza gives an angel that will make ameen and for you as well. And so this is one of the ways to break down uh wa'allah lama al-muhsaneen. Some of the scholars also mention the emphasis here. Wa'innaha lama al-Ma'saneen is an added emphasis of Allah's witness with the person who's doing uh works of excellence.

SPEAKER_00 35:38

He explains uh towards the end of this point a beautiful part of that. He says that closeness, that ma'ya, that that uh basic witness that is that is gained by the one who remembers is unlike anything else. It is also more unique than what is gained by the doers of good deeds, such as mahsinin and the pious ones. Like, look, the righteous people, the good doers, they also have that sense of ma'iyyah with Allah subhanahu wa ta'ala, this witness with Allah subhanahu wa ta'ala. He says, but the one who does dhikr has a whole different level of understanding that witness of Allah. How so? He says this level of closeness to Allah subhanahu wa ta'ala is not understood by mere terms or can be uh reached by descriptions, rather, it is something that has to be experienced. What does that mean? A duq, taste of duq. So basically, the proper translation for it in our time, Shaykh, is it's not something that you can really experience, you know, it's not something tangible you can touch it or feel it, and it's not something you can even describe. You have to live it. That's called the transrational experience. Like what? Give an example. The example of Hajj. People go to Hajj, right? You have thousands and millions of people go to Hajj, but when they come back, they don't feel the same. For some people, you ask about Hajj, how was Hajj? Oh my god, it was so difficult, you know, it was so crowded, blah blah blah. Nothing. Some other people, how was Hajj? Amazing. How was it? Now tell me, I can't describe this with words. Like how many times we heard that from Hajj? They always say the same thing. I cannot tell you. I it's you cannot describe it with words, you have to be there to feel it. That's what is called dhuk. That's something that you only when you are there you can feel it. But you can't tell it with words, you cannot dis you cannot you cannot describe it with anything. And by the way, this is similar with iman. And iman the same thing too. When the iman gets into the sweetness, into the heart, and the heart finds that sweetness of faith, it is way beyond measure. No one can describe this to you, and that's why you see some people, their iman is in the heart, it's just like they're so joyful in all circumstances of life. Because now with Allah subhanahu wa ta'ala, they are with Allah Azzawajal. Others, their iman is transactional, good deeds, making good deeds and and so on. Different level. And honestly, frankly, similarly with the subject of love as well, too. You know, no matter how much you try to describe what love is, at the end of the at the end of the day, it's something only those who experience it truly and genuinely, they would feel it, but they can never describe this with words. So when it comes to this ma'iyyah with Allah subhanahu wa ta'ala, how can I feel that Allah is with me? I can't tell you with words. You have to this you have to live it. You have to be there. How am I gonna be there? That's when your dikr needs to be in the heart. Your dhikr is actually focused on something different, which brings to the last point he mentions over here in regard to this matter. But I just wanted to point this out that when it comes to this ma'iyah, just being righteous and doing good deeds does not guarantee you're gonna get that level of may'a. It has to be a higher level of dhikr of Allah subhanahu wa ta'ala.

SPEAKER_01 38:57

Can I comment really quickly, Shaykh? It's one of the connections also between the Jannah of the hereafter and the jannah of this world. The Jannah of the hereafter, fihima'a ainul ba'at. It has what no eye has seen, what no ear has heard. Rahra alakalbi bashar never really comes. It's not something that can be comprehended through the imagination. Likewise, Jannah Taliyakheen, the Jannah of certainty in this world, you know, unless you felt it, unless you've been there, you can't really talk about it. You can't really convey it with words. And that's the believer should strive for that. This is not like a spiritual ecstasy, by the way. It's really important here again, like you're not chasing some sort of like, you know, otherworldliness. You're actually chasing what it means to be anchored in your love of Allah subhanahu wa ta'ala while still being very much so part of this world. Stop chasing the rush, stop chasing the escape. None of this is an escape. It's bringing Allah into everything that you do. Remember what Al Qa'im Rahimallah started off this whole risala with, this whole book with, like, you know, a person remembers Allah subhanahu wa ta'ala in their most mundane and minor things. That's the gift. That's the special part of this, right? Not that I escape from the world and things of that sort. So uh Shaykh, I don't know if you want to do you want to read the Athar, uhl-dikri, ahl-majaristi, or you want to skip it?

SPEAKER_00 40:16

I will skip it to the point number for the sake of time. So 45 is extremely, extremely, extremely important point about dhikr and what dhikr can do to you. He says Rahimallah on uh point number 45. He says over here, Rahimallahu ta'ala, that among the most honorable people to Allah subhanahu wa ta'ala, among the righteous ones. Among the righteous ones. Remember what he's saying. He's speaking about the righteous right now. And he says, among the righteous ones, there's a special category as well too. Who is that category? Qal Malhu Ratban Bidikrillah, the one who keeps his tongue moist with the remembrance of Allah Azzawajal. Like they're all righteous people. They do good deeds, they observe Alhamdulillah and the Harama, do good stuff. But among all of these righteous people, there's a separate category, separate class among the people, are those who remember Allah subhanahu wa ta'ala regularly. What's so special about them? Because he says, this righteous one with this dhikr, he rever he um uh reveres him through his commands and prohibition and makes his remembrance his constant slogan. Okay, so what does that give him? This will necessitate his entry into paradise, like his righteousness, gave him Jannah. Okay, that's the reward that he reserved, that's now the recompense that you reserved, you you deserve for the goodie that you've made. However, he says, as for his remembrance, that is the thing that brings him closer to Allah subhanahu wa ta'ala and give him the special status of nearness or korb of witness with Allah Azza wa Jal. And then he completes that by saying, Therefore you have to understand, those are the people who work for the akhirah are two parts or two categories. Minhum may ya al-ajri wattawab. Some they work for what? Just to get the work for the reward and the recompense. What does that mean? You pray in the masjid to get the 70-27 degrees. You read the Quran to get 10 minutes per letter. You fast to get your face distant from Jahannam Savain Kharifan. All these are valid reasons and absolutely south after when it comes to the Aybada. Because but these people stop at that. That's it. And then he said the second category, some people they focus on status with their good deeds. They're looking for what brings them closer to Allah subhanahu wa ta'ala, not what gives them the hundred levels of Jannah, the seventh level of Jannah. No, they're looking to be close and near to Allah Azza wa Jal. So this person is always races with others to get near to Allah Azza wa Jal. That's his job. So even when you do your salah and siyam and charity and so on, what's your intention? What are you trying to get out of this? If you're looking for the reward, alhamdulillah. The righteous people do that, and there's nothing wrong with that. But what's beyond just getting the reward? That's when the dikr of the heart comes into uh uh into play, Ali. And he mentioned some examples from the Quran over here. As he mentioned, Allah Azza Al Qal and Surat al-Hadid, uh inn al Mustadduqina. He mentioned in Surah Al-Hadid, Allah subhanahu wa ta'ala Surah Al-Hadid, the example indeed, the men and women who give charity and make a good loan to Allah Azzawajal will have it increased for them in the dunya and they will have a generous reward in the akhirah. So yeah, you did something, I'll give you a return. Transactional relationship right now. However, he says, and then next category he says, Walladina amanu, blahsulihi, ula ika humusuddi kun. He says, as those who believe in Allah and His Messengers, such people are the truly sincere. So what he says over here is that the first category worked for the reward. The second category worked for the manzila, which means for the status. What's the difference? The difference is the second category focuses on the dhikr of the heart. The dhikr of the heart. The first category focuses on the dhikr of the actions and the limbs. But the second category focuses on the dhikr of the heart. So basically what he says is rahimallahu ta'ala. If you can do dhikr of Allah subhanahu wa ta'ala with your heart. With your heart. Like if your heart comes truly closer to Allah with understanding and my and and and and perception and so on, that is way more important than just tiring your body with the ibadat only.

SPEAKER_01 45:25

Basically seek the rank over the reward. Seek the rank over the reward. So just remember that like do I want the rank or do I want the reward? Or both. The Muslims should want both. Sheikh, do you mind if I just do a quick reflection on point 43 before we go to questions? So if you go back to 43, point forty things says, that dhikr equals freeing slaves and equals spending money for the sake of Allah subhanahu wa ta'ala, and equals all of these actions in the battlefield for the sake of Allah subhanahu wa ta'ala. And then he gives some examples of Ibn Mas'ud and other companions, like where Ibn Mas'ud is sitting with uh Abdullah ibn Amr Ibn al-Ass and saying uh for me to uh take uh alhamdulillah illallah akbar, for me to take a path and to say subhanallah alhamdulillah, illa Allahu Akbar, a Habu ilayam in an anfaq, it's more beloved to me than to spend the same amount in dinars and gold coins. And he mentions a narration from the Prophet, shall I not tell you of the best of your deeds? And you know, he goes on to say, sallallahu alayhi wa sallam, uh the deeds that are the most pure, the most beloved, and that raise your rank the most. And he mentions in this narration, sallallahu alayhi wa sallam, that even better than spending gold, and even better than freeing the slaves, and even better than meeting your enemy in the battlefield and striking them, and they strike you, he says, Dhikrullah, the remembrance of Allah. Now, I really want to clarify this point because I was actually asked by someone a few days ago, and I hope you'll pay attention to this one carefully, inshaAllah. Someone's like Islam feels like a cheat code. This all feels like a cheat code. Just remember Allah and it's all done. Say subhanAllah, you don't have to do this, say alhamdulillah, you don't have to do this, say La ilallah, you don't have to do this. And the ulama speak about this extensively. So please listen very carefully to this point, inshaAllah ta'ala. The Prophet in these narrations is in no way diminishing the other actions. He's extolling the deeds that are available to everybody. The Sahaba were still very much so invested in freeing the slaves, and very much so invested in striving for the sake of Allah subhanahu wa ta'ala in the battlefield and in their own personal lives, and very much so invested in spending. So, what's the attitude that the Prophet is really trying to create? Is he trying to create the attitude of, don't worry about doing all of those things, just say subhanAllah Alhamdulillah Allah Allah Akbar? No, in fact, the illum say the beauty of what the Prophet achieved with his companions was that he caused the poor to have an element by which they could strive and reach the rank of the rich, and the rich to desire what the poor were doing to elevate their rank. What does that mean? The most famous example of this is when some of the poor companions complained to the Prophet that we don't have all this money to spend for the sake of Allah subhanahu wa ta'ala. We can't go out and do the things that the rich companions are doing. They've taken all of the reward. What did the Prophet say? Didn't Allah give you something by which you can give sadaqah? And then he said, Say after your salah, subhanAllah, alhamdulillah, Allahu Akbar. He gave you something. So the poor companions got excited. We have a way now to equalize the playing field with the rich companions. Because they were unable to do the other deeds. So what did the rich companions do? They found out what the Prophet said, so they started doing that as well. And so the poor companions complained again, Ya Rasulullah, now they're doing that stuff too. Like this was supposed to be our thing.

unknown 49:25

Right?

SPEAKER_01 49:25

Dalika Fadlullah. That's the bounty of Allah subhanahu wa ta'ala, alhamdulillah. Another example is when the Prophet said that whoever goes and prays two raqars in Qah, Majid al-Quaba, it's equal to Umrah. Right? Do you did that diminish in the hearts of the companions in any way the love of going to Mecca and actually doing umrah? Do you think they just said, do you think any Sahabi said, oh, in that case, no need to go all the way to Mecca, I can just go to Qah around the corner and get my umrah there? No. But you know what it did do? It comforted those companions that were prohibited from going to Mecca because of the siege on Mecca, the circumstance and the oppression that they couldn't go. So it gave them something to do and something to feel the reward and achieve the reward. But none of the deeds that the Prophet is comparing to dhikr are being diminished here. So no, Islam is not a cheat code. But Allah Azza has given everyone a lane to him, and dikr is the ultimate equalizer of the deeds. That's actually the point here. Thikr is the ultimate equalizer of deeds, because if Allah is truly great in your heart, then he knows that when any circumstance presents itself to you by which you can please him, you will please him with that circumstance. He already knows that about you. That if you had the money, you would do this. If you had the experience, you would do this. If you had the strength, you would do this, because you would do anything for him because you love him. So dhikr is the great equalizer, because it magnifies the one who's being pursued so that all pursuits are gathered in a singular direction. So it's not a cheat code, it doesn't escape the other actions in Islam, and it certainly does not diminish our need for fighting for justice and uh you know striving for the sake of Allah subhanahu wa ta'ala and every other affair.

SPEAKER_00 51:13

We got the question, inshallah, for these next 10-15 minutes, inshaAllah. Do you think learning Arabic should be part of every Muslim's life so that at least we understand the text of dhikr and the Quran and gives a deeper meaning to it? Is that something that we should really focus so much on? Like, can the dhikr be useful without learning the Quran, the Arabic language, or should we do put effort to learn the Arabic language for that for that reason?

SPEAKER_01 51:37

Look, learning the Arabic language is in and of itself beautiful and beneficial, and a person should strive, especially if you want to take a path of knowledge, of learning Arabic is very important. Can you be an amazing Muslim without knowing Arabic? Yeah, you can be a great Muslim without knowing Arabic. But is learning Arabic a great way to come close to Allah subhanahu wa ta'ala and broaden your knowledge and find depth? Absolutely. So what I would say is when it comes to dhikr in particular, they're short phrases. Learn the meaning of those phrases. It's like when someone says, Salah, I can't find Kushur and Salah. I understand tarawih is rough, right? But you can learn the benefits of Allahu Akbar Sami, Allah ultra rabbana wa rak alhamdulillah, ta'hiyatullah, Surah T Fatiha, Subhanahu wa Rabbi. Like you can learn those meanings of the things that you say in every prayer and enrich yourself. And you can read about the chapter that's going to be read in Tarawiah, for example, and still find connections, still cling on to things. But certainly, Arabic unlocks a whole nother ocean. And if a person can learn it, then Alhamdulillah, it is a beautiful pursuit of Allah subhanahu wa ta'ala. No, it's not mandatory, but it is very enriching.

SPEAKER_00 52:50

Shaykh of your mind, I want to qualify this with one thing, very important. When you learn the Arabic language, you need to know why you're learning the Arabic language for. So because there are so many programs are out there, and you might be wasting your time and learning these programs. If you're learning the Quran, the the Arabic language to understand the Quran and the hadith of the Prophet and the Atkar, then you need to focus on programs that serve that area. Instead of wasting your time and conversation on Arabic, for example, learning to say, Kaifa Haruka, Kaifa, how are you doing? Good morning, good evening. That's not your business. But if you want to go and live in the Muslim world, go and learn that stuff. And even when you learn the conversation Arabic, when you go to the Muslim land, forget it. You're not going to even use it actually, because they speak different dialects, right? But you need to make sure that when you try to learn the Arabic language, then learn the language that will benefit you when you open a text, an Arabic text, you'll be able to understand and translate easily. That's the kind of program you need to look for, inshaAllah Ta'ala.

SPEAKER_01 53:45

So, Shaykh, all those like programs that learn Egyptian Arabic.

SPEAKER_00 53:49

Zayek. Tell the truth, Shaykh. I have a subhanAllah, something in Islamic or Islamic schools, unfortunately, because they want to teach Arabic language as part of the Yanikana Muslim curriculum of the Islamic schools and so on. But when I see the homework that the kids they bring home for the Arabic language, all these books that they teach, they're done for Arabic-speaking kids who live abroad. Completely different from what we need for our children. So are my kids gonna learn about Ghassalah and Talaja and Tabbach? What do they have to learn about in a plane and a stove and this and that? I mean, what exactly the point of it? So I'd rather that they have a more focused program on learning the Quran and the Hadith than just learning about Ghassala and Tallah and Tabbach.

SPEAKER_01 54:42

I think they should put a picture of you in the book holding the brick.

SPEAKER_00 54:47

Allah Akbar. But seriously, we need to make sure that we when we learn the Arabic language, we learn for the right reason, inshaAllah. Absolutely. A question says about making dhikr of uh um a soul name of Allah subhanahu wa ta'ala. Like, is that something that is the Prophet did? Is that something we should do? Like many people they say, I would repeat the name Yafata a thousand times, Ya Latif a thousand times. That's not from the sun of the Prophet, is it?

SPEAKER_01 55:19

You know, if you realize all of the Afkar, they have Allah's name in it, right? Subhanallah, Alhamdulillah, La ilaha illallah, Allahu Akbar. La hawla wa kuwa ta' illa dillah, astahfirulla. Right? They all have the name of Allah subhanahu wa ta'ala. So the most frequent name that is remembered is Allah's name, Allah. Now, when it comes to the specific atkar, there are some secrets and beautiful uh things that are unlocked through this the names of Allah subhanahu wa ta'ala. Allah says Fatiruhubiya to call upon him with those names. Um so the formulas can become deeply problematic because they start to make suggestions that the Prophet never made. But at the same time, I would say what's just so much more effective is either take the sunnah du'as of the Prophet or take those names of Allah Azza and interact with those names themselves. Personalize your dua uh with those names. And there's no there's no problem with repeating a name of Allah subhanahu wa ta'ala.

SPEAKER_00 56:23

The problem is when you start to like prescribe specific formulas and think like if you repeat this but also if someone just wants to make an entire session just saying a thousand times, Ya fatah, ya fatah, ya fatah, ya fata'ah. That's not how the Prophet remembered Allah. Even when Allah revealed the Qur to the Prophet to Allah belongs all these beautiful names. So call upon him with these names. He himself never used that system. Instead, like you said, Shaykh, he uses the name of Allah subhanahu wa ta'ala purposefully. Like there's a purpose for it. So you mentioned the name of Allah subhanahu wa ta'ala with your request. So that's how the Prophet did it, and that's how we should do it, inshaAllah. Um is wondering, he says, when do you go all to when do you all uh uh sleep during Ramadan Shaykh? He said, maybe this will help us plan for the next year, inshaAllah. Do you sleep, Shaykh?

SPEAKER_01 57:27

Alhamdulillah. I do. It's not very organized right now, it's not very structured, but you know, we talked about Allah, the beauty of Allah Azza wa Jal, that Allah Azzaal. Like on a serious note, by the way, like I I I really do. I was thinking about this, I think about this hadith a lot. Like this Ramadan in particular, I've been struggling so much with my sleep. So much with my sleep, and like sometimes, I think like three days ago, I was sitting in the in the in the chair and I woke up in the middle of the first, jolted, like I could hear the Imam reciting. Um and you know, that hadith of the Prophet that whoever sleeps and they sleep through their wirid of the night, that Allah Allah Azza bada humanawa can anamu sadaqah. Allah writes for him what he intended, and his sleep was a charity from Allah subhanahu wa ta'ala. It's so beautiful. Even your sleep, like if if if sleep overtakes you, sleep never overtakes Allah. But if you're trying and sleep overtakes you, Allah even writes that down for you. Here's a this is a charity for you. And Allah writes down what you intended. And honestly, like, because sometimes like I hate myself, like, man, I still had one more juz I wanted to get done, and like, you know, I'll wake up and I still wake up and I look at the phone, I'm like, oh god, you know, the mushaf is still on the same page, right? The the phone is still on the same page. Like I didn't get what I wanted to get. I didn't, I didn't, you know, I didn't pray uh this many rakas, or maybe like I had the intention to pray witr and I didn't pray witr. Allah Azza writes it down for you anyway, and that's remember you're dealing with Allah. You're dealing with Allah Azza, you're dealing with Al-Rahman. So don't hate yourself too much when you fall asleep and get drowsy. In fact, it may be that it is for that reason that Allah looks at you with pity and mercy. Like, look at this servant of mine trying so hard to fight sleep for my sake, dozing off and trying so hard to remember me. And it may be that that's actually what attains the mercy of Allah more than any dua that you were going to make Ya Rabbi Rahni. Maybe that's what actually attains the mercy of Allah subhanahu wa ta'ala.

SPEAKER_00 59:45

So how can we reach that rank with Allah Al-Ma'iyya? Says over here, what steps can we take in our daily life? If I may comment on this quickly, inshaAllah, I think if you really want to reach that level, I hope inshaAllah, you can understand there is a lot of actually uh sacrifice and a lot of exercise. Exercise is more mental exercise than physical exercise. You're gonna have to start learning to sit down and do tafakkur and tadabur and you know just reflection and devote some time really just for the remembrance of Allah subhanahu wa ta'ala. Like basically break away from the hustle and bustle of life and learn to sit down alone and you will never feel lonely. Our problem, we got used to the chaos that when we sit alone, we start craving, you know, some attention or some some noise. So that's a big problem. A book I would highly recommend for you to check on, inshaAllah ta'ala, to help you with that, is the book of Imam ibn Qayyim al-Juziya himself, the same author of this book here. Uh, Madaraj al-Saliqen. Madaraj al-Saliqen, uh I think it's translated to into two volumes in English as well. Um, and that book he's he explains the different stations that takes you all the way to Allah subhanahu wa ta'ala. Different stations, like from one station to the other. He goes basically, this is how you spiritually grow. If you read that book and follow one station at a time, I hope you will find yourself inshaAllah in the right path with Allah Azzawajal. Allah comment on the ship. The last thing, Shaykh, inshaAllah ta'ala, is when it comes to the subject of uh uh of dhikr, um how can we specifically right now in in uh in in Ramadan uh continue making dhikr and having that ma'iyya with Allah subhanahu wa ta'ala, um balancing our life with all that stuff. Like, I saw other things to do, how can I focus on it? How can I get that ma'iyah? If I don't even have time to do dhikr.

SPEAKER_01 1:01:33

So the idea of ma'yah is that Allah is always with you, but you can hyperfocus on his withness when you're alone. Allah is always with you, but you can hyperfocus when you're alone. Once you create enough of a withness with Allah subhanahu wa ta'ala when you're alone, then you won't depart from that withness when other people are there. And so, like, what's the what's the secret of ikhlas, sincerity? That Allah Azzawajal becomes your greatest audience alone, so that even when other people are seeing you, you're only really concerned with His sight. What's the secret of pursuing Allah Azzawajal over other things? That even when you're pursuing other things, Allah subhanahu wa ta'ala's pursuit always remains greater. What's the secret of Allah's company? An a jarisum and the karni. I'm with the one who remembers me. That even when other people are around, you always imagine that Allah Azza is the company, the unseen company, and the greatest of your unseen company. So once that company violates the presence of Allah subhanahu wa ta'ala, I no longer want that company. I want to rectify that company, right? So the idea is in private, you generate a connection with Allah that will then continue into public when you're alone and then when you're with people. That's the benefit of iti kaf. That's the benefit of Al-Khalwama Allah Azzawajal. It's to develop that relationship so that you don't forget him when other people are also there.

SPEAKER_00 1:03:04

We ask Allah Azal to make us among daqirat. We ask Allah subhanahu wa ta'ala to guide our hearts to his dikriar to fill our heart for the love of his dikria bilameen. We ask Allah subhanahu wa ta'ala to give us that ma'iyyah that will always be in the company of the Lord subhanahu wa ta'ala in our lives, in our hearts, Ya Rabal Alameen. We ask Allah subhanahu wa to show us that which is right and make it easy for us to follow it. And that which is wrong and stay away from it. We ask Allah subhanahu wa accept our fasting, accept our qiyam, accept our dua, accept our salah, accept our ibadah, our ta'a. We ask Allah subhanahu wa ta'ala the way we all gather in this place that we gather together in Janatar Fiddle Salah with the Prophet Muhammad Sallallahu Alaihi Wasallam Salah and Alhamdulillah Rabbi Amin, zakma Khah. Salam alaikum Muhammadullah.