Dawaah by Addressing the Heart

CII talk delivered by Shaykh Kamaluddin Ahmed on the 24th of November, 2011.


“wa zakkir fa innaz zikra tanfa’ul mu’mineen”

I was recently sitting with some students in a university and they were talking about how to do da’wah to non-Muslims as well as to the not-so-practicing Muslims. And I remembered this hadith. It has been collected by Imam Bukhari (rah) and narrated by Syedna Anas (ra) that Syedna Rasool Allah (saw) said:

“haddithun naasa bima ya’rafun”
You should speak to people concerning things that they will be able to understand and can comprehend and understand or have affinity for.

And I was saying that both Maulana Moosa Sb and myself, Alhamdulillah, have had the opportunity to see our shaykh speak to many different people from different parts of the world on various occasions; whether it is Hajj, whether it’s an Umrah, whether it’s in Ramadan, whether it’s before Ramadan, during Ramadan, the last ten days of a’itikaaf in Ramadan, or on particular occasions like nisf-e-Shabaan, Laylatul Qadr, Yaum-al-Arafa or speaking in different languages, or speaking to people from different communities or even in small gatherings the way our shaykh has spoken to the Russians, or even Nigerians, or the South Africans or Pakistanis, or speaking to people in Middle East; this is a great Sunnah the mashaikh of tasawwuf, they do ammal on the Sunnah of Syedna Rasoola Allah (saw), and they always speak to people on a wavelength that the hearts can understand.

This is why when many people sit with the great auliya Allah like our Shaykh, they witness that outwardly, apparently it may seem the Shaykh is talking about something very intellectual, or for some people practical, for some people simple or at their level”.

The mashaikh are really just directing focus on the hearts of the people.

But what’s actually happening is that the Shaykh is directing his focus on their hearts, using language that they will be comfortable with; language that will cause them to open up their hearts and focus on the heart of the speaker. This is what I was thinking, when I listening to you speak. This is something that we have been able to see this phenomenon live in front of us that Hazrat Ji is able to keep an audience captured.

They can captivate an audience from all different types of backgrounds. And actually this is the hearts of the mashaikh. And one major reason is also that they often speak, whether at the outset, or the totality of their talk, or certainly the climax of their talks is always about Allah (swt). It’s always about connecting people to Allah (swt).

 In that sense, Syedna Rasool Allah (saw) said:

“al ulama-u warathatul anbiya”
The ulema are the scholars and the heirs, they are like the successors of the anbiya, of all of the prophets, and all of the prophets indeed they used to address to the qaloob.

Their words used to address the hearts of people. Their words were able to win over the hearts of all types of diverse people. And those ulema of ours who are known as Auliya Allah, they are perhaps the greatest heirs of anbiya wal mursaleen, the greatest heirs of the prophets in this regards that they were able to win people over.

Whether it’s reflecting on the natural creation of Allah (swt) or the inter-relationship between them. Or whether it’s just a few lines of punjabi poetry about a horse, or a few lines of a punjabi poetry about a dog; all of these mashaikh have a way of meeting and connecting with the hearts of the listeners. And connecting the hearts of the people to the dhikr of Allah (swt), to the love of Allah (swt).

The mistake of making da’wah through aqal

This is a grave mistake that many of our university students and even our da’is make is that they often try to address people’s aqal. They try to win people over using exclusively intellectual arguments and that’s not something that’s going to bring people towards Allah (swt).

Rescuing a person’s heart from the jail of his mind

Allahu Akbar, we have all seen that person who is so stubborn to get an answer to whatever intellectual rational particum that they have stuck in their mind, sometimes we see our Shaykh perform something that we call a ‘jail-break’; he rescues that person’s qalb, rescues his heart from the jail of his aqal. And then he is able to make that person realize that a person needs to think much, much, much more with their heart than they think with their mind.

Alhamdulillah, you know I think especially yourself, and many other mashaikh and auliya of this Ummah who were blessed to go on this journey of hajj, which was really ultimately a journey of the heart. And I think the lesson that a person’s heart learns are always much more true, much more lasting and have a much more affect and a lasting aftereffect on a person than the lessons that a person learns with their minds.

And surely perhaps this is the simplest way to explain that what is the real value of tasawwuf.

Tasawwuf is that branch of learning of Islam that enables a person to develop their heart.

It enables a person to discover their heart; their spiritual heart – their qalb. And it teaches a person to strengthen that qalb, and nourish that qalb so that that qalb will be able to discover Allah (swt), so that our qalb may have a relationship with Allah (swt) and it may be able to reach out to Allah (swt).

Just like the example of tajweed, both formally and rigorously. I’m using these two words deliberately; that when a person learns tajweed

1. Formally
2.  Rigorously 

Then they will unlock their tongues. They will find their tongue capable of reciting in a way that they previously or initially thought they will never be able to do. They would have never imagined such sound coming out from their tongues.

Feeling the feelings of Islam and Imaan

Just like that, if somebody studies tasawwuf and dhikr but

1.       Formally and also
2.       Rigorously

Then they will inshaAllah be able to feel such feelings in their qalb, feel such feelings in their heart, they will start having hearts of  Iman, they will feel those feelings of Islam and iman, feelings that they never imagined perhaps that they could have felt. Feelings that they perhaps felt that they could never be able to feel.

Take, for example, the feeling of taqwa, the feeling of god-consciousness and being conscious and aware of Allah swt, love of Allah swt and fear and awe and reverence for Allah swt at all times.

We cannot reach Allah swt unless our heart is so strong

Something that we can only imagine, that whenever the nafs tries to invite us towards sin or shaytan tries to whisper us towards sin, imagine that that person’s heart is so strong, is so feeling,  that the feeling in that person’s qalb is so strong that that heart rises up and it is so strong that it is able to dispel all of the whisperings of shaytan and to negate all of the feelings of the nafs.

So those are feelings and until and unless our hearts can feel the feelings of Iman we are not going to be able to reach out and discover and be true to Allah swt. And we are not going to be able to be true to ourselves.

The transformation of sahaba karam due to the change in the way they felt

That’s why when you look at the transformation that Sayyedina RasulAllahi (sws) was able to breather over sahabah karaam, that transformation was essentially one of the heart.

He changed the way they felt. When Syyedina RasulAllahi (sws) changed the way sahabah karam felt then (it was secondary to that) obviously the sahabah karam themselves changed they talked, they changed the way they acted and changed their lifestyle and changed the way they lived and they changed every single thing about them.

But why?

Because Syyedina RasulAllahi (sws) was able to change the way they feel. And that’s what we find when the great auliya Allah (like our shaykh) and other great auliya Allah on this earth, when they meet people, when that person comes out of that suhbah of that meeting of that company, even if it is just for a few moments or a few minutes, they come out with having their feelings changed.

They changed the way they feel and especially they changed and improved and progressed and developed in the way they feel about Allah swt, the way they feel about deen, they become more serious in their feelings of taqwa, about fear of Allah swt, about love for Allah swt.

When a person starts having feelings for Allah, Allah (swt) starts having feelings for him

When the person changes how they feel, we explain it to our friends like this, that when a person starts having more feelings for allah swt, then Allah (swt) will start having more feelings for that person.

Once a person starts to discover Allah (swt) then Allah Ta’aala finds that person. Not even that the person will find Allah, no. Allah (swt) will find that person. when a person in his heart tries to discover Allah (swt) then Allah will Himself find that person. And that is something that the Auliya Allah do; they inspire the hearts with these feelings that enable a person to be wanted by Allah (swt). They take people and they make them the mehboob, the murad of Allah (swt).

Syedna Rasool Allah (saw) took ordinary people and made them the beloved of Allah (swt)

What greater, what more noble act can that be and that is exactly the Sunnah of Syedna Rasool Allah (saw). Syedna Rasool Allah (saw) took a group of people from pre-Islamic Arabia in the age of Jahilliya, and not only did he make them the lovers of Allah (swt), the mureed of Allah (swt), the obedient, pious, worshipers and slaves of Allah (swt), ultimately what Syedna Rasool Allah (saw) was able to do was that he made them the mahboob of Allah (swt). He made them the murad of Allah (swt). He took the ordinary people made them the beloved of Allah (swt), he made them the desire of Allah (swt).

Then Allah (swt) revealed the ayah in Qur’an:

ya ayyatuhan nafsal mutmainna irji’ee ila rabbiki radiyatam mardiyyah” 

That these people became so beloved of Allah (swt) that Allah (swt) could not wait for them. Allah (swt) was yearning for them. And He expressed that yearning in Qur’an Al Kareem “irji’ee ila rabbiki” that turn towards your Rabb.

We make du’a that all of us can have that opportunity to sit, and spend time and listen and learn from the great auliya Allah who walk this earth and that we do so with an open heart. And so that our hearts’ feelings can be inspired by them, so that our hearts can discover the blessings of Allah (swt).


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


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On Shaykh-Mureed Relationship

CII talk delivered by Shaykh Kamaluddin Ahmed. 18-11-10 [Question 2 of 3]


Q.2: I have been bayt to an elderly shaykh for sometime now (a few years). I was regular in my zikr and azkar, used to attend his majalis etc. Then a time came in my life when I had some serious personal issues. I tried to get assistance and guidance from my shaykh. At first, it was difficult to get in contact with my shaykh, and eventually when I did get, the response that I got from my shaykh was very unsatisfactory. In other words, it was unfulfilling, demoralizing and to a certain extent it was demotivating as well. Ever since that time, I have broken all contact with my shaykh and have lost desire to re-establish any contact with my shaykh. Please comment.

A: I think that’s a very good question and think that there maybe quite a few people who feel and experience similar things. So I think we should ask the questioner or anyone who has had such feelings to re-consider what our deen of islam says that

Innamal a’malu bin niyyaat 
Actions are based on intentions

So, I think that the questioner was mistaken at the outset in the intention with which they took a shaykh. And this is something that we need to mention a lot in this day and age, and that is that people sometimes think that their shaykh is their personal counselor, they view their shaykh as a therapist like a psychologist/counselor.

They want their shaykh to do trouble-shooting, problem-solving, hand-holding, fire-fighting etc. And part of the reason is that because, Alhamdulillah, a lot of people who do come to tasawwuf are doing it because they are struggling in their effort to lead a life that is pleasing to Allah (swt) and sometimes, some of the reasons why they are struggling is because they have personal problems.

Like this person said that ‘I had a personal problem’. They may have personal problems, they may have marital problems, they may have family problems, they may have academic problems, they may have financial problems, they have a whole range of problems. And it is definitely a fact, that some of those problems are part of the reason that they are not able to come closer to Allah (swt).

So, if they view the shaykh as the person who will fix anything and help me in anything that keeps me from coming close to Allah, well because I have these problems, these problems are keeping me from coming close to Allah (swt), therefore the shaykh should be helping me with these problems. So, this is a very natural conclusion to come to. And like I said, it has ikhlas, it is a very sincere conclusion to come to.

In this day and age, when the mashaikh have become very few in number and it is very difficult for any shaykh, whether its that shaykh you mentioned that the questioner was bayt to, or anyone. In fact, I would even go so far as to say that in this day and age, a sign that a shaykh is doing khidmet of tasawwuf, is that that person doesn’t have time to counsel and trouble-shoot and problem-solve everyone of his students. Because then that would mean that that job-description would be of a counselor, it wouldn’t be of a shaykh.

So, what is a shaykh supposed to do?

The shaykh is supposed to do two things. And this person should realize that in every relationship, including the shaykh-mureed relationship, there are certain roles, responsibilities and rights. And if either parties has higher expectations than are justified from the other party, then they are bound to feel, like the questioner said, disillusioned, demoralized or demotivated. So, what are the role and responsibilities of a shaykh?

1. Number one is what we call ta’leem, tarbiyah,irshad, naseehah, bayan,wa’z.

It means that the job of the shaykh is to expound upon those aspects of the deen that will bring a person closer to the aims and goals of tasawwuf. So the shaykh has to make bayans, has to give talks, has to give lectures, has to give khutbas, on topics such as leaving sin, taubah, love for Allah (swt), love for Sayyidina RasulAllahi (sws), on any and everything that is in the deen that is required knowledge for a person who wants to bring themselves closer to Allah (swt) in this spiritual sense, then

The first responsibility of the shaykh is to make sure they deliver and provide that knowledge to the mureed.

2. Second responsibility of the shaykh is that the shaykh must instruct and tell the mureed what zikr to do.

It’s the job of the shaykh. It cannot be that somebody becomes student of a shaykh and they say that you know, they never told me what zikr I should do, I don’t even know what zikr is. No.

These are the two roles/responsibilities of the shaykh. And yes, if a particular mureed becomes close to a shaykh, the shaykh may have more time, more interest or more ability to help resolve their problems, but that is not one of the necessary rights of this relationship.

Secondly, because that shaykh may be too busy doing the first role which is delivering bayans, or doing other Khidmat of the deen or with their own family etc, they might not always be accessible for that type of problem-solving and counseling.

So, I think in terms of the matters of the dunya, mureeds need to not be exclusively dependent on the help of the shaykh. If it is available and accessible, that’s wonderful. And even then it does not represent the final word, it is just a mushawarah or just an advice and a counsel suggesting a possible way out or a possible solution to our problem. It’s not binding in the shariah in any way. And if that shaykh is not available and not accessible for that person’s problems, then they will have to sort out their worldly problems like everybody else does. There are certain worldly or mundane ways to sort out mundane problems.

–> If they have academic problems, they should study harder, they should have a tutor.
–> If there is an interpersonal problem, they should study and learn the adaab of inter-personal relationships.

Certainly, that is what the shaykh had to make available. You see, the two-step tasawwuf cannot always show how the teachings of islam are going to apply personally to every individual’s case. But generally, a person many times can get religious guidance from knowledge and information on how to be kind, how to be merciful. And I know this also that sometimes some people do not consult their shaykh until they are deep in the fire.

So for example, they make a decision to do something and they don’t ask the shaykh, they go ahead and do it and still don’t ask the shaykh. When it backfires on them, when there is unexpected change of circumstances, then they frantically start trying to contact their shaykh. And if the shaykh doesn’t respond to them, then they feel that the shaykh is the one who let me down and didn’t help me and is never there for me in my times of need. So, this is a very delicate relationship. A person has to have a right intention.

You know its sort of like a student is saying I am studying economics from a professor and I wanted them to help me out on a personal matter and I couldn’t reach them, but when I did reach them (because that’s the second part of the question that we are trying to address as-well), I did reach them I didn’t find their answer satisfying and therefore I decided to drop out of college and drop may economics major.

That wouldn’t make any sense. Everybody would say that this is a non-sensical statement. So in response to the second thing that he said, the shaykh’s response or the shaykh’s advice in personal problems does not have to be satisfying. Being dissatisfied with that is not a reason to leave the shaykh if we had understood that the reason I am with the shaykh is to be tutored in zikr. If the person says that the method of zikr that the shaykh has taught me I find that unsatisfying, if the person says that I listen to those talks and ta’limat and teachings of the shaykh, I find those unsatisfying then I would say okay, well those are the two core things, if you find those two things unsatisfying then yes, you should move on.

And again I think it’s a natural thing that people do tend to become emotionally over-dependent on the shaykh. And its very difficult to tell what is that level of dependencey.

And I would say maybe for people who are beginners who are trying to figure this out, I would say maybe a few rules of thumb.

1. First rule of thumb: Don’t let yourself become more dependent on your shaykh than he is accessible to you.

So if you happen to live in the same street as your shaykh and if you happen to pray salah with them five times a day in the masjid, then you can allow yourself to become a bit more dependent on them because you have more access to them. So don’t allow yourself to become more dependent than you have access to. And you shouldn’t in any way feel bad. Maybe some people in the world have more access, some people in the world have less access. All I know is that I have to apportion my dependence accordingly.

2. Second rule of thumb: If you want to seek the shaykh’s advice you should do so at the outset of something.

If you have already begun something and gotten yourself into it and then you experience a crisis, at that point many times a shaykh might not even respond because he has no way to get you out of the crisis. Sometimes people get themselves into such messes, we genuinely don’t know how to take them out of it. There is nothing we can say.

Now what we can do is to provide them following: counseling, we can give them that, and they say that in psychology that if nothing else the psychologist is somebody you can talk to, somebody who can listen to you. And sometimes the masha’ikh don’t have time for that anymore. So all they could do is that they could pick up your phone and listen to you for half an hour saying how the crisis unfolded, what happened during the crisis, how you felt during the crisis. But at the end of that whole half hour they are really not equipped to take you out of that crisis. They don’t have that ability. Its not in their power.

Just like, if somebody took a medical illness to a shaykh and they spent half an hour telling them how they made certain decisions in life, poor health, poor lifestyle, no exercise, harmful diet and they explained everything, the shaykh can just listen at the end of that, he cant do anything, he cant take your diabetes away, he cant take your blood pressure away, he cant unclog your arteries, he wont be able to do it.

And I will also tell you this, sometimes the older the shaykh is, this is from my own experience.

The older the shaykh gets, the more experienced they get.

They get more experienced precisely about this that what are the problems that I cannot solve. So as they get older, they get more experienced at that. Secondly, inevitably, as they get older they will get more students, so they will have less time. So then based on their experience, and again its not always certain, but if they feel that there is a high probability that I really cant solve anything about this problem so I wont give my time to it. And then there is another person asking me writing something that I do think I can help them with, I will give my time to that. And you will find that, especially in the senior and the more elderly mashaikh, this is going to be the case.

So, what we can do is think that okay, maybe I can find some help in my situation from the teachings of the Shaykh, maybe there is something I heard from the shaykh, maybe there is something I heard about the deen, maybe there is some hadith that I have heard, there is some knowledge in the deen that maybe able to help me. And sometimes, a person maybe in a situation that know that its such a mundane worldly matter that there is nothing really in the deen that can help you out of that problem but the deen can help you how to cope with that problem.

Rather than panicking, getting depressed, becoming violent, having anger, having resentment,right, Deen can teach us how to face adversity with more calm, with more patience, with more fortitude. 

And that is something, certainly that I think all the mashaikh of tasawwuf have taught their students. If a student isn’t able to do that, I don’t think it reflects on their teacher. So I think it’s a very delicate thing and I will also then add (I am giving a very long answer but it’s a very important question) that if you look at the books of tasawwuf, plus everything I have ever heard from our own mashaikh, that is, that there is a certain thing called adab in this relationship, and if you break the adab you break the relationship.

Let me give you one of the most devastating ways to lose the adab and break the relationship. Two ways.

1. One is related to what the questioner is saying, this is whats called soo-e-zann, in urdu its called bad-gumani, in English you would say then to become disappointed and let down to the extent that you now hold a negative opinion about him in your mind or you have ill-will or ill-feelings towards him in your heart. That feeling itself does not, as far as I am concerned, breaks the relationship.

The mashaikh say very famously that when the mureed gives bayah to a shaykh, the shaykh does not have the right of divorce. The mureed has the right of divorce. And this is a way that the mureed can divorce the shaykh, because if you have divorced him in your heart and in your mind even if you just uttered those words, like in physical marriage, right in worldly marriage, if you even just say the word talaq the divorce occurs even if later you say you didn’t really mean it or feel it. Just like that, that mureed who in their mind thinks, or in their heart feels something negative about their shaykh, they have actually broken the bayah as far as I am concerned.

So, the first thing is to have a negative opinion or negative feeling about your shaykh.

2. And the second thing, which is even worse, is to have a negative opinion of all mashaikh and all religious people because of this incident. So, for example, people make statements that oh you know, if so and so is like this then what’s the point of tasawwuf? Whats the point of all of islam, what’s the point of me being a mureed or mureedah, what’s the point of me being a muslim. You know, its anger, its frustration, and if you take the anger and frustration out on the deen itself, right, what value does Islam have?

When they meet some a’alim and that a’alim does something that is incorrect, and they view it to be incorrect. So, instead of focusing on that act being incorrect, they use it to malign all of the Ulema and then all of ilm and then even the purpose and value and benefit of studying ilm. So if that person is like that, so that’s what an ‘alim is like, then who needs all these ulema, whats the value of ilm, whats the point of studying and they drop out of their studies. They drop out of their studies!

If you ask me, its all just shaytan and the nafs. So the questioner didn’t ask all this. I am not saying all this in response to the questioner, but I am just saying it’s a delicate relationship to balance and its also a very delicate matter, because when it goes awry, if you make a mistake in this relationship you can have serious consequences.

Just like, again the husband-wife, if the husband makes a mistake and says talaq, it has serious consequences and severe repercussions. So I would suggest to the questioner that first of all, they should think about the situation more calmly and they shouldn’t let themselves feel personally hurt or personally let down because that’s not what this relationship was. You see, if the shaykh was your psychologist or your therapist, or counselor, then yes you can feel that my therapist let me down, my counselor let me down. But that’s not what the shaykh was.

And secondly, the questioner did not make this part clear, if otherwise he or she was benefitting from the shaykh spiritually, in terms of deen, in terms of increasing their taqwa, in terms of increasing their qurb to Allah swt. Then to sacrifice and leave all of that because they weren’t able to benefit in terms of worldly advice, that doesn’t make any sense to me. So I think he should re-consider his stance.

And at the same time, he should be honest , and if he feels that no, I am just so emotionally hurt. (if he were to address me and to say) I am so emotionally hurt my mind accepts what you are saying but my heart still feels so hurt and disappointed and let down that I was not guided, then fine, that person should go elsewhere. Because for that person to continue that relationship, it will be harmful for him and it will be unproductive for their shaykh.

So better then that that person clears their concepts. Okay, they cant clarify it in their first relationship because they are too emotionally disturbed by it. But they should find another shaykh and be clear in their heart at the outset that I am not taking a shakh for counseling, I am not going to let my dependence exceed my level of access to the shaykh and I am going to be attached to the shakh as long as I find the method of zikr that he teaches me satisfying and I find his instructions and teachings satisfying and I am going to delink and de-couple this from a personal advisory relationship.

And I can tell here, with the listeners as-well, from this side that many times we also realize that people need advice and counseling on their personal/marital/academic/family etc/ interpersonal, all of their problems in order for them to progress in the deen but simply due to constraints of time and also priority, we are not always able to individually counsel everyone out of it.

Now, Alhamdulillah, tasawwuf gives a teaching, that the shaykh is able to rely upon, but the mureeds seem to forget this, and that is the power of tawakkul and dua. So when the shakhy sees that okay this is a situation that if I sat down with this person for two hours I maybe able to help them out of their personal problem and that would maybe help them in their deen, but I don’t have the two hours, so what I can do is make a one minute dua for them and have tawakkul on Allah swt, that ya Allah, if you truly want to bring a person closer to you, and this problem is indeed something that without resolving it they cant come closer to you. Then Ya Allah, we ask you from your own unseen help to help that person out of his problem.

And this is what the shaykh does and the shaykh moves on and he thinks that he has done his job. But the mureed is still sitting there waiting for the two hours. So we should also think that okay if I don’t get those two hours the mureed should also have enough of an understanding of the deen of islam to make dua to Allah swt and to have tawakkul on Allah swt.

And then some mureeds take this in a very sarcastic, cynical way and say okay well if I am supposed to think then what do I need a shaykh for anyway. If I am just supposed to have tawakkul and make dua to Allah swt then what do I need a shaykh for anyway.

And that really can only be understood by a person..You know what it means to lose a shaykh, only a person who experiences that loss can understand what that means, may Allah swt save all of us from that, I wouldn’t want to put it into words. So it’s a very delicate thing and I think people have to be very careful, and generally the deen of islam teaches us to be very careful about all of our interpersonal relationships, not to exalt anything beyond the level that it is and not to belittle, demean or degrade anything lower than the level that is its due. I think this is a very important question and I think this has become a whole topic!

I can probably continue until six on this topic, but adaab of the shaykh are very important. I will even share with you people, I have been with my shaykh, Alhamdulillah, for sixteen and a half years now and you will not always be able to understand one hundred percent every decision or every advice your shaykh gives to you nor will you always be able to understand one hundred percent every silence that he leaves you in, but this relationship is something that transcends this zaahiri communication. I don’t know how to explain but

It’s really a relationship of hearts, and it far far far transcends the consultation and advices given by the tongue and received by the ear. So, if we were to have more of that asal relationship (it’s that batin, its that inner relationship), then the ups and downs or the apparent fluctuations in the zaahir relationship wouldn’t have so much of an effect on us.

And lets also say, sometimes a person has religious problems, because sometimes a person could even ask this question that okay, personal problems/interpersonal problems/academic problems/marital problems/family problems okay I understand that.

But sometimes I have religious problems and even then I am not able to get to my shaykh.

Because whats happening here is you also have to see that hidaya comes from Allah swt and sometimes Allah Ta’ala helps a person, how? Because

–> The way out of this religious problem is not shaykh, the way out of this religious problem is taqwa,
–> The way out of this religious problem is not shaykh, the way out of this religious problem is taubah
–> The way out of this religious problem is not shaykh, the way out of this religious problem is mujahida, making effort and striving.

So yes, Allah Ta’ala has enjoined us kunoo ma’as sadiqeen and in many other places in our deen and the ‘amal of this ummah through out the centuries, that we should associate ourselves with shaykh. But it doesn’t mean shaykh alone can take us out of our religious problems. And if something is due to a lack of taqwa, then yes a bayan of the shaykh may help a person re-ignite their taqwa, they bring a person again to the brink of taubah, but just a conversation or an email isn’t necessarily going to do that.

So I think that a person should realize that as well that if it’s a religious problem then the religious cure actually lies in the deen, yes the shaykh can either guide me to that cure or the shaykh can motivate me to do that cure.

And if a person thinks about it calmly, a person would realize that well isn’t that exactly what the shaykh has been doing with me since the day they took me as a student? What other has the shaykh done with me other than to try to guide me and to motivate me towards the deen. And if all that guidance and motivation is still not enough for me then I need to think about myself.

So anyway, a very long answer. But this is my temperament, I feel that tasawwuf should always be talked about and discussed openly so that people don’t have any misconceptions or false expectations. If anybody would like to sms a follow up question they are more than welcome to do so and we can just do Q&A today.


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


Understanding the Three Types of Nafs

CII talk delivered by Shaykh Kamaluddin Ahmed. 18-11-10 [Question 1 of 3]


Q1: Can you please explain the different types of nafs, nafs-e-ammara, nafs-e-lawwama and nafs-e-mutmainna.

A: In the Quran-e-Kareem the word nafs is used in two ways. First way that the word nafs is used is to indicate our own-self. Some people would translate it in English as self, some people would translate it in English as soul. An example of this is when Allah (swt) says in the Quran:

Wadhkur Rabbaka fi Nafs
And remember your Rabb inside your-self

The second way the nafs has been used in the Quran, which is quite frequent, is that the nafs is referring to a specific part of our self and it is that part of our self that has desires, appetite, some people call it ego. It has anger, it has passion, it has lust, desire, it has all these things. Some people may even call it the carnal self or the carnal soul. This nafs is not part of the Ruh, its part of the physical human being. So if we wanted to say that we have some physical part of our creation, that is our body and our nafs and then Allah (swt) has also put inside of ourselves an inner or spiritual part of our creation, that is our ruh. This nafs is part of our physical self, even though its not part of our physical body.

Three adjectives have been used in the Quran-e-Kareem to describe three different types of nafs.

1. The first is nafs-ul-ammarah.

Innan Nafsa La-ammartum bis soo-i
Indeed the nafs that overwhelmingly commands a person to do sin.

So this refers to that nafs that is ruling over the self. This means that the nafs commands us and tells us what to do. So when the nafs has any desire, any wish, any appetite, it simply commands us, it dominates us. It is that nafs which is sovereign over a human being, it has sovereignty over us. What it means is that the nafs is sovereign over us, if it is Ammarah, it means we are subjugated by it, we are sub-ordinate to it, we listen and follow all of its dictates and commands. So this is the first type of nafs and the sign that a person has this type of nafs is that they sin wantingly, blatantly, remorselessly, in any way that they ever want.

And if you think about it, in many places in the west, this concept is actually glorified because people say you should do whatever makes you happy, do whatever pleases you, do whatever your heart desires. They may glamorize that by saying that it’s the heart but actually there are many people, whether in east or west, even muslims now, that are doing what our passion desires. So that means that we have a nafs-ul-ammarah.

2. Second type of nafs is known as nafs-ul-lawwamah.

Lawwamah, lawwam, it’s the same type of word as ammar and Allah (swt) has mentioned this in Quran:

Wa la uqsimu bin nafsil lawwamah

Lawwam here means to self incriminate, to self reproach, to have blame, to do mula-imah on oneself. So, this is that nafs that does sometimes bring a person to do sin, but then that nafs self incriminates itself, it reproaches itself, it feels bad, it feels guilty. Lets put it that way, it feels guilty. And then this guilt is supposed to increase so much so then the person leaves those sins because they feel so guilty about them. So, the sign of this is precisely that that the person has such a nafs that when they commit a sin they feel remorse, regret, they feel guilt, they feel shame, they feel embarrassment, they wish they could take it back, they wish they never did it, they may even intend at that moment never to do that again. So, they are fighting a battle with their nafs. Sometimes they make sin and sometimes they are able to stay away from sin.

3. The third way this word has been used in the Quran is nafs-ul-mutmainnah.

Ya ayyatuhan anfsul mutma-innah irji’ee ila rabbiki radiyatam mardiyyah.

So, Allah (swt) addresses the mutma’in nafs. And mutma’in here means two things.

a) Number one is that they are mutma’in, they are content with the hukm of Allah (swt), there is nothing else that makes them happy. So, this person is also doing what makes them happy. But this person has been molded and trained and disciplined it in such a way, that the only thing that makes it happy, that gives it solace, the only thing that it is mutma’in on, that it is content with, is what Allah (swt) is please with, what Allah (swt) is content with. So, it’s heart’s content lies in that which Allah Ta’ala is happy and pleased with.

b) Second meaning of mutma’in is that has reached a state of serenity. The serene, contented, tranquility, at peace nafs. And obviously, the peace here means that it has aman, itminan from doing sin and also aman and itminan from desiring sin. It has no unlawful desires. It has desires, that is what the nafs does, but it only desires good things. The sign of this is exactly what we just mentioned that this person, not only do they not do sin, they no longer desire sin. That faculty, that part of their humanity that desires, only and only desires things that Allah (swt) views as desirable and has stopped desiring those things that Allah Ta’ala has labeled as undesirable.

So, these are the three types of nafs. Nafs-ul-Ammarah, Nafs-ul-Lawwamah and Nafs-ul-Mutmainnah.


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


Striving to become people of effort

[Following is a transcript of a talk delivered by Shaykh Kamaluddin Ahmed on February 1, 2010].


Allah (swt) has given every human being an emotional aspect and everything that we have; our spiritual self, our intellectual self, our emotional self, has to be used to draw us closer to Allah (swt). Last week I talked about this mujahida of striving; making effort to be closer to Allah (swt). And part of that is attending a talk, listening to a program in order to get in ourselves a desire and sort of having a pep talk and being motivated.

But when you look at the earlier Muslims and the truest Muslims, whenever they would listen to something or go to a gathering to hear some naseeha, it wasn’t for a pep talk. Even the Sahaaba karam (ra) did not go to Syedna Rasool Allah (saw) merely to be motivated.

They were people who were already motivated before-hand and when they went to Prophet (saw) they went their to recieve and acquire something. And what happens with many of us; because we are so weak, we are so caught up in our worldly affairs and some of us may have fallen prey to shaytaan and our nafs.

The function of any regular activity or, let’s say, when we take our program on air, is bascically we come online every week to re-motivate ourselves, to re-juvinate ourselves. And now that we have been doing this for 1 year, and if they are some people who have been so kind to us that they have been listening regularly, then I would suggest so the next level now is that you should think that Ok I need the motivation not just from the program but I need to be motivated in the rest of my life and I need to come to the program or any gathering that a person may go to, any Qur’an Al Kareem or Hadith that a person may read and understand and that is that I need to change my life according to this. I need to start making progress. And that is something which is very difficult for us to do.

In fact there was an Ayah from the Qur’an Al Kareem that Allah (swt) gradually lowers people and they don’t realize it.

I think that’s something that happens to a lot of us that over time we don’t realize and all of our amaal, our actions, our taqwa, our jazbaat, our kaifiyaat they just taper off.

The need for focus 

No matter how slow that progress may be, but we need to continually keep making that progress. That is something that I think is critical and I think that is one way, and again tasawwuf is not the only way to make that progress, but those features of tasawwuf that how to make that progress is that there are many different fuels for that engine.

How to make progress?

Two fuels that can drive our movement on this path towards Allah (swt) are

1. Ilm i.e. knowledge and
2. Ishq i.e. love

Here by knowledge we don’t mean the technical knowledge of finer points of shari’ah. We mean knowledge about Allah (swt). Knowledge about His zaat, His sifaat, Asma ul Husna, the different things He has mentioned in the Qur’an Al Kareem about His mercy, knowledge of Qur’an Al Kareem, knowledge of Nabi e Kareem (saw) and knowledge of the teachings of Prophet (saw) which is the sunnah.

Let’s, for example, take this concept of sunnah. I think many of us don’t properly understand what Sunnah is. And we think that Sunnah is a legal catogory that comes after fard and wajib or we may think that Sunnah is something that is mentioned in Hadith.

Nothing of that is incorrect. But today I want to put forth another possible understanding of Sunnah that will motivate us. Not just be motivated, but be motivated to become people of action.

Following the Sunnah

If you understand it this way then you will not think that Sunnah is something optional. Just like it’s not optional that I’m his (saw) ummati, just like it’s not optional that I’m his follower, it’s necessary for me. For me it’s the most necessary thing that I am his ummati, that I am his follower and he is my nabi. Just like that if it’s necessary for met that he’s my nabi, how can it be optional for me to make myself the way he wants me to be?

Obviously if it’s necessary for me that he’s my nabi then it should also be necessary for me to make myself according to his muraad, according to his wish, according to his will. The type of ummati that Nabi (saw) wants, that’s the type of ummati that I should become. That’s what it means to follow the Sunnah.

Now when we look at this definition and we use it to assess ourselves, we can ask ourselves a question ‘am I following the Sunnah?’ That doesn’t mean… it’s not just a check list. This question means that have I made myself the ways Nabi Kareem (saw) wants me to be? Have I made myself the type of ummati that Prophet (saw) wanted to have? If I don’t have that yet then I’m not following the Sunnah.

In terms of progress, that’s the real progress.

Even for our program, if someone has learnt interesting terms of tasawwuf that itself is not any progress. If there’s anyone who would be so blessed to say that because of this or any other gathering, I have made myself more like how the Prophet (saw) would want me to be, that’s progress. That’s what we have to track in ourselves. Sometimes we are so stagnant that we don’t even make 1% progress. For example, there maybe some of you who could say since last thursday to this thursday, I haven’t made myself even 1 percent more of the way Prophet (saw) would want me to be.

Even if just 1 percent, we have to have that progress.

Otherwise what happens is that the person starts drifting. For example, when you are afloat in the ocean and you have no movement, then you will start drifting away with the waves. Even without movement you are not stationary. That’s why the mashaikh refer to this as salook and they call the person a salik, a traveller. Salook means a journey because we have to keep making the journey. We have to keep travelling. We have to keep making that progress because if we stopped the progress it doesn’t mean that we’ll be stationary; we’ll start drifting away.

This is something that we are supposed to fear. And a lot of us we don’t have that fear. We are too arrogant. We don’t fear drifting away from Allah (swt). We don’t fear drifting away from the deen of Islam. We don’t fear drifting away from Syedna Rasool Allah (saw). We should have a fear of this. And we should use that fear to motivate ourselves to make progress. We should think that if I don’t make progress it’s not that I will be able to stand still, I’m going to drift in the other direction. And the effort I’m going to put in to increase myself even if by 1 percent is still less than if I allow myself to drift away the amount of effort I will have to make to come back.

That’s why it is so critical that we keep moving; we keep having this movement. We have to make ourselves the way the Prophet (saw) wants us to be. Just like that, being a true believer of Allah (swt) means that we have to make ourselves the way that our Rabb wants us to be. And this is the way that Allah (swt) has taught us. There’s a Hadith of the Propher (saw).

“Whomsoever makes themselves Allah’s, Allah (swt) makes Himself theirs.”

This is when we move from the ilm to the ishq. This is what a person is thinking. A person should think I have to make myself more Allah’s because I want to make Allah more mine. So you move on that ishq. We want to have more love for Allah (swt). That’s the second thing that we are lacking.

1. We are lacking the knowledge
2. And we are lacking the love

That’s why we don’t make the movement. We can listen to different things we can be regular in different things. But gradually we start to drift. Once we drift, it’s very difficult for all of us. We have to snap out of it. Otherwise, before we know it we would have drifted far away. Before we know it, we would have gone through so many days without doing our mamoolaat. Before we know it, we have gone throught months, and years without praying our tahajjud. We don’t realize when this drifting thing happens it’s a phenomenon that leads us very far away from our goal.

We have to keep moving. That’s the mujahidda, that’s the struggle, the effort; keep moving, keep striving. The fuel that’s going to enable us is ilm and ishq.

The more and more knowledge we have about Allah (swt) and the deen, the more fuel we will get for travelling.

And you will find that we don’t do that. People don’t do that who are weak; we don’t increase ourselves in knowledge. A few ayah, a few Ahadith, reading a few pages of a book; if you do this you would be amazed that even if you just do that every day or every night one sentence will sometimes leap out at them from the pages. Because Allah (swt) does the hidaya.

Allah (swt) says that those who strive in our path I will certainly and surely guide them through multiple ways that lead towards Me.

Even if we do something small like reading a good islamic book for 5 or 10 minutes a day, Allah (swt) makes that book speak to us. He will make things leap out from there and He will put the nafa or the benefit in that ilm. All we have to do is simply get it.

Just like that on the path of ishq, when we have this love for Allah (swt), love for the Prophet (saw) in our heart, then we would want to become more like them.

We would want to make ourselves more like the way they want us to be. Now, this is another problem that we have; we have the love for ghairullah in our hearts. Unlawful love. Any love that Allah (swt) has commanded or any love that Allah (swt) has permitted, any love that is in the name of Allah and for the sake of Allah, that is something different. That is all religious love, a permissible love.

Unlawful love in our hearts for ghairullah; if we have that in our heart then Allah (swt) won’t come in. This is the number one reason why we don’t have that love.

You know there’s a saying in tasawwuf,

1. sometimes a student is an aqeedat student
2. sometimes he is a muhabbat student.

The aqeedat student is the one who likes the shaykh but doesn’t really love them. It means that he takes the shaykh forgranted. In tasawwuf we can use this for people that we have become so distant that we have become the aqeedatmand ibaad of Allah. This means that we have aqeedat in Allah (swt) and Alhamdulillah we are not atheists but we don’t have the muhabbah. We are the aqeedatmand Ummati of Propeht (saw); we all are at a level that we believe in Prophet (saw) as our prophet and believe ourselves to be his followers but we don’t have that muhabbat.

In other words it means we take Allah (swt) forgranted, we have taken the deen of Islam forgranted. We have taken Syedna Rasool Allah (saw) forgranted. When we start doing that, sometimes it’s unconscious. And that makes us drift, then we go further and further away. We maybe continuing in a habitual way in whatever level we ended up at, but we make no further effort.

So lack of progress is actually going to lead towards our decline.

Whenever we are on the path of deen, we are either moving up or we are going down; we are getting closer, or we are getting farther. We can’t think like that no I’m just kind of stuck. Anybody who says I’m stuck, they are just fooling themselves. They are not stuck. There is not stuck.

If we think we are stuck, actually we don’t realize but we are going backwards. We call the absence of progress being stuck, actually our absence of going further means we are going backwards.

This is one way where I think tasawwuf is very helpful, at least for me personally, because it keeps pushing you. The whole philosophy of sulook, you are travelling, you keep going, keep striving, keep the suhbat, keep the dhikr, go back again. No matter what happens just keep trying keep, keep doing it. You fall into sin then do taubah and keep doing taubah; it’s this thing that keeps pushing you. And that’s what we need in these modern times; we need something to push us.

We need to get that drive. We need to keep that movement. If not momentum, then atleast have some movement. And the way it pushes us, Alhamdulillah, is through exactly these two things; ilm and ishq. Through knowledge of Allah (swt) and through love for Allah (swt). And that’s why all of the talks, all of the gatherings, and majalis by the mashaikh it’s all to fill the people up with that fuel that they need to travel, to push them to increase in their ilm and their ishq and to use that ilm and ishq to draw themselves closer to Allah (swt).

So the 2 things that make it difficult for us to draw closer to Allah (swt) are

1. if we have the love for ghairullah in our heart, that’s going to make it very difficult.
2. the second thing that makes it difficult for us is our sins.

Sometimes, some of us get the fuel. We put the fuel of the ilm and the ishq in our tank. But every sin that we do, and we continue to do it without doing taubah for it, is like putting a hole in that tank.

If somebody has a hole in his tank, you can keep putting the fuel in that tank, it doesn’t matter because it is going to keep going out of the hole.

But if we do taubah i.e. if we make sincere taubah that we genuinely don’t want to do that sin ever again, and we really try not to do that sin again, that is taubah and that is enough to plug the hole. But again if we still get into the sin, then we should try again our best not to do it.

If we can plug these holes up by making true taubah, if we can try to increase in our ilm and our ishq then we are going to autmatically, naturally make movement. We will naturally and easily become people of mujahida.

In fact this is something that in English they call the “labor of love”

They call it that because it’s labor, it’s mujahida, it’s juhd, it’s effort but because there’s muhabbat there, it becomes very easy for the person.

That is why Syedna Rasool Allah (saw) said that the deen is ease.

But instead of translating it as this, if we try to look more at the spirit of this it means deen is the labor of love. For the person who is a lover, the labor is easy. So this is what we would want, and this is why we gather together so we can all increase in our knowledge, and our love for Allah (swt) and we can try to find ways to become truer and truer to our taubah. And by doing that we can continue our progress to Him.

May Allah (swt) accept this dua from us. May He remember us when we forget Him. May He guide us when we ourselves try to go astray. May He grant us the knowledge that benefits even when we are stubbornly ignorant.


 وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


Temptations of the Youth

[Following is a transcript of a talk delivered by Shaykh Kamaluddin Ahmed].


If you look in the Qur’an Al Kareem, Allah (swt) has given so many stories of how people searched for Allah. Even the prophets (as) used to turn to Allah (swt) in their youth, in the age of around 14 and 15. It comes about Hadrat Ibrahim (as) the famous story that all of us know that he first looked at the stars, then he looked at the moon, then he looked at the sun while searching for his Lord.

Now what was this?

This was a period of intellectual curiosity. For Hadrat Ibrahim (as) in his youth, all of a sudden something occurred to him and he tried to search for his Lord. Just like that those of us who are in our youths, this is the age when we are supposed to think about Allah (swt). This is the age when we are supposed to wonder about Allah (swt). We are supposed to turn to Allah Ta’ala. We’re supposed to turn to those who can guide us to Allah (swt).

Instead we spend our youth wondering about the pleasures of the world

We spend our life inquiring about the pleasures of this world and seeking help in attaining the pleasures of the world. When we are supposed to make Allah (swt) our friend, a young man makes all these other people his friends. He picks the worst people in his college to make his friends. He picks the coolest person in school to be friends with, picks the person who dresses in the most hip way to be friends with.

Why?

It’s because he thinks that that person has more of the dunya than me. That person has tasted more of the dunya than me, and if I become friends with him, then he too will introduce me to all the pleasures of the dunya.

Story of Hadrat Musa (as) in his youth

It comes about Hadrat Musa (as) that at the time of his youth he left his land and he migrated. It happened right after that famous story we all have heard when he punched out one of the people of his community. Thus he fled and he fled into the protection of Allah (swt). He fled in search of Allah (swt).

Just like that there’s the famous story of the As’haab e Kahf, it comes in the Qur’an Al Kareem that they used to look at the society around them and they felt that the society at that time was a society of fitnah, a society of sin. So they decided in order to worship Allah (swt), in order to maintain a bond with Allah, they would have to leave their society, they would have to seclude themselves in a cave.

This is the strength of youth, this is their energy that if the youth turns toward deen then their life will be like the life of Prophet Ibrahim (as), Prophet Musa (as), they will be like the youth of the cave. But if youth turn themselves towards the dunya, since youth is the time of energy, a time of vigor, if they turn towards the dunya then they will fall into each and every sin that this world has to offer.

Youth is a time when not only do we have the strength of intellect; we also have a physical strength. It is a time when our physical bodies are so strong that they have a demand on us. They make a request on us. Unless a person has a strong heart, he will be unable to restrain his physical body from falling into the temptations of this world.

In an ayah of the Qur’an Allah (swt) says:

“Only that person who has a purified heart will be safe on the Day of Judgment”

What we should know is that there are doors to this heart. Whatever you see comes into your heart. Whatever you hear comes into your heart. Whatever you say affects your heart. And whatever you do with your hands, whatever you do with your organs will affect your heart. So when shaytaan wanted to trap the youth of this world, he gradually made an entire syllabus for every young Muslim man in all four corners of the world. First shaytaan would make his ears go into sin. Then shaytaan will make his eyes go to sin. Shaytaan will see to it that his hands go into sin. And finally shaytaan will see to it that his organs go into sin.

What did shaytaan develop?

1. The first thing that shaytaan developed is music.

Shaytaan has the radio invented. Why? So that young men all over the world will hear the sound of women through lyrics, hear the sound of love; listen to songs of lust, love and desire. As they hear these songs about women, hear these words about love, hear these words about relationship, as they listen to music more and more, the more and more they would think that I too want to have that type of love which is described in that song. I also want to have that kind of a relationship being described in that song.

So first, shaytaan filled the ears of the Muslim men with the songs of the beautiful sounding women singers of the world.

2. Then shaytaan invented the television.

Now that the person has this desire in his heart, he has heard this beautiful voice, he’s heard these beautiful songs of romance and love, a desire has come up in his heart. The next stage is to make him see with his own eyes the beautiful objects of desire. So shaytaan invented the TV. Such that in every home of every Muslim in four corners of the world any man if they wants to, can turn the TV on and see any type of women.

3. Shaytaan developed the cable.

Shaytaan developed special channels that start after midnight. Now the young man has his own TV in his bedroom, right? When the young man grows up his parents ask him that what do you want?

He says O father I want my own TV in my own bedroom with my own cable connection with my own remote control where I can sit back and relax in my bed and just flip through the channels at night. O father, when you go to sleep at 11.00 pm, I look underneath the cracks of the door. When I see that the lights are off, I turn my TV on and I sit there and watch all these beautiful images coming in front of me until 2 or 3 in the morning. I watch it till I expel my physical energies, until I lie there in a state of weakness, in a state of sickness, in a state of impurity, and finally sleep comes over me. And then I wake up at 10 or 11 in the morning and then I start my day again.

So shaytaan created the TV and then brought the TV into the house, brought the TV into the boy’s bedroom, put the remote control in his hands and said sit back and relax on your bed and enjoy the show.

But shaytaan wasn’t content with this. He said fine I have made him sin with his ears, I have made him sin with his eyes, I have even made him sin with his organs but I want him to commit the ultimate sin. I want to lead him even further and further into the sin.

4. So shaytaan then created the internet.

By virtue of the internet the son doesn’t even have to wait till midnight. He doesn’t even have to wait till the lights are turned off. That young man has a 24 hour access to each and everything that he wants. Sins that were probably never even available to be shown on cable TV, a man can now watch all of that right on his computer screen.

Then again when he goes to school or goes to college he says O dad, you have your computer in the room, I want my own computer. I want a laptop that I can take with me wherever I go, that I can keep right here on my lap so I can have access to all those things 24 hours a day. I want an internet connection. As fast as I can get the information, I want that information delivered to me right on my lap on my laptop as fast as possible.

What happens is that a young man who doesn’t even want to sin, shaytaan uses that TV and the internet connection to cause him to sin.

When the young man turns on the TV he only wants to watch CNN. But when he turns on the CNN, he turns on news, there’s a beautiful woman telling him the news. Then that beautiful woman all of a sudden is quiet and these beautiful advertisements come in front of him. Then all of a sudden the regular news ends and it’s time for the sports news. And in sports news all of sudden there’s a swimming contest, or it’s time for music and fashion news. And that young man sees all these women all these beautiful models and he remembers the names of the models.

Then that same young man turns the TV off. Later on, at some other time of the day, or some other day the young man goes on the internet and he only wants to look at the news. He goes on CNN website and he sees the picture of that same model. That same fashion news comes up and he sees a small picture at the corner of the website. And now what he sees from his eyes it affects his heart. He feels a direct signal into his eyes, into his heart there’s a lust that’s coming, a desire that’s coming. His fingers start typing away.

He goes to the yahoo search engine and types the name of that model. When he types the name of that model and presses enter, all types of websites come in front of him; websites the like of which he had not even imagined before. That young man when he had turned on the computer he only wanted to read the news.

But shaytaan made sure that O young man, you will get anything but the news. You will get anything and everything but news. I have developed this internet to take him from one place to another within a matter of seconds.

It’s just a matter of seconds in which a person goes from halal to haram. In earlier times, it used to be so hard for a person to even look at a woman. Imagine, one hundred years ago you couldn’t even hear the voice of the same woman. There was no radio. Or 60 years ago you couldn’t even see the same woman because there was no TV. Let alone, now on your laptop with an instantaneous speed you can see anything that you want.

So that young man then goes and looks at that small website. And then he gets into what shaytaan ultimately wanted to lead him towards and then he lies there in a state of shame. He lies there in a state of embarrassment. He lies there in a state of weakness, in a state of tiredness and he gets depressed. He feels an emptiness inside of him.

The Muslim man, the believing young man, a person who has the light of imaan in his heart, he knows that he has done something wrong. Now that he has fulfilled his desires, now that he has regained his senses, his heart cries out to him. But what does he do? He just lies there passively and the next day he does the same thing again. Each and every day he does the same thing again, over and over and over again. Every night, every day, anytime he wants, he commits the sin.

This is the internet. Or as our Shaykh calls: enter net. In other words, enter the net, enter the web, become ensnared in the path of shaytaan. Majority of those who have an internet connection, another thing that they do is that they go to an internet chatroom.

Then again, some of them may have very noble intentions.

I once had a friend in America who told me that he goes to Islamic chatrooms to make da’wa. And there are many different types of people in that chatroom. Mashaa Allah this friend of ours had several people getting da’wa from him. I don’t know what Allah Ta’ala put in his heart, but he had a special ability to give da’wa to young women over the internet. They would ask him about the da’wa, ask him about the deen of Islam. And naturally, he became worried about them. He wanted to take care of them. He became their friends. He wanted to see to it that they should not only get the beauty of Islam, but they should get the beauty of the world and the beauty that he had to offer them.

So then he would start e-mailing them; having an e-mail relationship. An internet love connection, right?

It sounds so foolish, but I can tell you that not dozens, not hundreds, not thousands, thousands and thousands of our young Muslim men are into this. They chat on the web. There are so many different types of chatrooms. If you walk into an internet café you will see that a young Muslim has 5 or 6 windows up simultaneously. He is chatting with 5 or 6 women. Even on the phone he wouldn’t have been able to do this.

First one girl gives him an answer. He’s busy writing her back and within that time three more messages pop up. Three or more windows pop up. He quickly types in them. His typing speed is incredible. He would surpass the greatest secretary of this city. He’s typing away, chatting up with three, four, five women at a time.

5. Then shaytaan introduces a video camera on the internet

You can send your picture over the internet and you can view the picture of one another. You can e-mail digital pictures to one another. So now, whole new types of images are popping up on his screen. Window after window after window is popping up, and he keeps upgrading his computer so he can keep handling the theme of information. He keeps increasing his hard-drive, he keeps increasing his ram. He’s buying a new video card.

Why is he buying that video card? What types of images does he want to see in his computer? So then shaytaan opens up this world for him. Streaming. Live stream videos… on the internet; live conversations on the internet.

Shaytaan says that this is still not my ultimate victory because this person is a cyber sinner. First he was a radio sinner. Then he was a TV sinner. And now by putting him on the computer he is now a cyber sinner. But my ultimate goal is to make him an actual sinner. So first shaytaan had put the radio in his bedroom, then he put the TV in his bedroom, shaytaan put the remote control in his bedroom. Shaytaan put the computer in his bedroom. Shaytaan put the internet connection in his bedroom. What next?

6. Shaytaan puts a cell phone in his hands.

Shaytaan puts the cell phone in his pocket. Shaytaan gives him the ultimate way to connect with a real live human being. This is what our Hazrat calls a hell phone. Not a cell phone, it is a hell phone because by virtue of what you do with that phone is going to lead you to the fire of the hell. So what does that person do? Now he gets the numbers of the girls in his school; girls who have their numbers up on the wall, girls who exchange their numbers with boys, he even takes the number of a girl from his friend.

It doesn’t even occur to him that if this friend of mine has her number then obviously he must have already called her. He must have already seen her and done so many things with her, but it doesn’t bother him. He is totally lost in his desires. He’s willing to take any number that he can get. Even a stranger’s. He has no idea of anything about her, but if he gets her number he will feed it into his cell phone and he’s going to call. Maybe the first girl would turn him off. But he won’t be discouraged. He will get another number. Maybe the second girl will turn him off. But he will keep calling, keep calling until he gets so much confidence that sooner or later some poor girl would fall to his whims and his vile.

He will chat her up like he’s just a friend of hers. And he would say nice things to her and he will befriend her. And he will talk normally. But all the time he is feeding his ears with the voice of that girl, and feeding it to his heart which is now filling up with desire. And as he praises the girl, the girl hearing the praises her heart also starts to swell up in desire. Then gradually, so cleverly he takes one step at a time. Then he arranges a time to meet with her that ok so why don’t you come to that restaurant at 10 am. And just sms me when you get there. I’ll be driving around that area in my car. As soon as I get the sms I will show up at the restaurant, or show up at that book store.

After the exchange of sms, then they meet. They first meet in a public place, they sit next to one another and they start chatting. And at that night he calls her up on the phone. And at that night they talk even more on the phone.

If the girl wants to hear her boyfriend’s calling at night, what she does is she puts her phone on a vibrating alert. And she’s sitting with her parents, enjoying the meal, talking to her parents. All of a sudden she feels a little buzz in her pocket. The parents have no idea. The daughter slightly excuses herself from the gathering and she goes in her room and she locks the door. She takes that phone and then she turns it on so that she can talk to that male friend of hers. Then they set up another meeting time.

Every time the places are less and less public than before. Before, they met in a public park where dozens of people were around. Now they will pick a corner in that park where there’s no one around. After they meet on the bench in the park, then maybe he has a place where his relatives are out of town, or maybe his own parents are not at home so finally he asks the girl to come to his own home.

Then when she comes to his own home, he will lock the door. He will draw the curtains. He will still be scared. A part of him will still be crying out. Until he commits the final sin, there will always be a part of him that is crying out, begging him that O young man, think of what you are doing. Think of what you are about to do. Think about that Lord who is watching you at all these times. Think about that Allah Ta’ala who is with you at all times. But no, he will finally take her to that bedroom.

Now shaytaan has succeeded. That bedroom where he had managed to get the radio in, managed to get the TV in, managed to get the laptop and internet in, now by virtue of the cell phone shaytaan has managed to get a girl into his bedroom. Now he doesn’t even need the radio. He doesn’t even need the TV. He doesn’t even look at the internet. This phone that is his hell phone he can use to arrange a meeting with that girl whenever he wants.

The majority of Muslim youth only have this one sin. There’s nothing else about the dunya that attracts them. If it is then it’s just a small thing like maybe there’s a kid who likes to wear jeans, or some boy likes to play some sports. This is the real sin that has captured all of our Muslim youth. If there’s anything else that they do it is in fact just to attract the women. If he gets a particular haircut style, it’s just because he thinks he will look more attractive to that girl.

If he wears a particular dress of fashion, or a cut off T-shirt, it’s just to attract that woman. Each and everything he does, day and night, all he thinks about, all he dreams about, all he plans about, all he tries for, all his efforts, all his heart, his mind, his brain, his body, his hands, his feet, his eyes, his ears each and everything has been sacrificed for this opposite gender, for the other half of the creation.

Imagine had that same boy sacrificed his whole self for Allah (swt), what height he would have reached. Imagine, had that person had as much love for Allah (swt) as he did for that girl, what height he would reach.

All of this, you would be surprised that although I’m from New York but I’m not telling you a story of New York. I’m telling you the story of Musaka, I’m telling you the story of Johannesburg, I’m telling you the story of Lahore, Pakistan. I’m telling you the story of Karachi, Pakistan. I’m telling you the story of Jeddah, Saudi Arabia. This is not a story of London or New York. These stories have come into the realities of the Muslim world, into the most sacred of Muslim countries, into the most sacred cities of the Muslim world. Cell phones and internet are common to Makkah and Medina. And these activities are happening in every place of the world. So much so that people come and tell that O Hadrat, this is happening even in Makkah, even in Medina.

A sinner who couldn’t control his gaze even in front of Baitullah

A person once came to Hadrat Saab, and said that O Hadrat saab, make dua for me I’m unable to guard my gaze. Even when I go for Umrah and for Hajj, even in the Haram, while making Tawaaf I’m unable to guard my gaze. In fact, my condition is such that [at that time there were stairs that went down to the well of Zamzam water] I would go and stand at the stairs apparently waiting for my wife but what I would do is I would look at all the faces of all the women who climbed up the stairs.

Now all of you who have ever been to Makkah Mukarama and have seen that the part of the stair path, the khanika is right in front of you. Imagine that you can see the house of Allah (swt) but instead of looking at that house, you lower your gaze from that house and stand there looking at the women climbing up the stairs. How fallen is that person, how overcome is he by his desires? Otherwise, the truth is that the eyes of one who has seen the khana ka’aba of Allah (swt) won’t even have the desire to look at anything else. The eyes that were blessed with the vision of the house of Allah (swt), those eyes that even saw the streets of Medina, those eyes that even saw the gutters of Medina should never even dream of looking at anything else.

But in those very holy places a young man uses his eyes to look at those strange women. Even in these holy places a young man is not able to control his gaze. Why? It’s because he spends his whole life, every day of his life in his room on the internet. If he spends every day of his life on the phone with a girl then how can he hope to save himself even if he is in Makkah or Medina?

Then by virtue of cell phone the boy and girl meet one another. They go to parties, they go to concerts. They meet at all types of sins. I have heard of things that you can never even imagine because New York City is the king of the cities of the world. It is a city that never sleeps. It means it is a city in which shaytaan never sleeps. It is a city of party that means it is a city where shaytaan parties all night long. All of shaytaan’s dreams are fulfilled in New York City. And everything that is done in New York City is broadcasted in every place of the world. Every Muslim young man today loves America. And they love New York City, they love Manhattan. When they see the sky line, the sky scrapers of Manhattan in the movies, when they see these things at the MTV music videos, when they hear the rappers in Brooklyn, when they hear of and see each and everything of Manhattan, they sow their hearts to Manhattan city. Many of them have never even seen New York City and majority of them will never even see New York City in their life.

Well, today I’ve come before you, who was born and raised in New York City. Who has spent the first 25 years of his life in New York City, who lived amongst New Yorkers, who lived amongst Americans. Who lived amongst the people whom the Muslim youth loves today. Who has lived amongst the people who the Muslim youth copies today. And I can tell you honestly that those people have no shame. They have no modesty. But more, and above all, they have no happiness. They are entirely empty inside. They are not happy with what they are doing. They are not happy with their life.

In the morning they wake up and go to work. From work they go to the bar with friends. They drink two, three, four, five drinks with their friends and then they meet whoever and whatever they can. Then they go to sleep. The next morning they wake up again and they do it all over again such that weeks, months, years pass away of their lives. And if you ever ask them if they are happy you will see that they are entirely unhappy.

If you look at them in the morning in the New York City subway, their faces are drawn, their faces look haggard. They seem as if someone had squeezed out any and every last drop of life, of spirituality that could have been in them.

They live miserable lives. They live like ants in large apartment buildings; 60 – 70 stories high, each one with a small compartment. And then they go down in the elevators, and then they go one mile below the surface of the earth and like ants they enter the subway car in the darkness. This is how Allah Ta’ala has made their lives. This is a terrible, a despicable, a sick and a tragic life. And the few blessed ones from that life who realize this, Allah Ta’ala blesses them with the hidaya.

But our Muslim young men, we don’t realize. We love their life. We wish we too could go to New York City. I have my own cousin in Karachi; he’s crazy about New York. His greatest dream in life is that someday I can make it to New York. His room is full of posters of all the pop stars, of all the sports stars, of each and every famous personality in America. I always tell him that you’re more American than me. I never once put such a poster in my room.

Why are they crazy about New York? It’s because they are crazy about the desires, they are crazy about the lust. They want to go to that place where they think each and everything they want will become fulfilled. So young man, know that you’re a young Muslim man. When you walk into a masjid it’s only because you have some feelings for Allah (swt). You have some belief in Allah Ta’ala. You should think that O Allah, what am I doing with this computer? What am I doing with this cell phone? What type of life have I earned for myself?

A while ago Hadrat Saab gave an entire bayan just on the punishments that a person who commits zina will have in hellfire; an entire hour long lecture on all the different types of punishments that a person will get in hell who commits this sin.

1. A person who rises on the Day of Judgment having committed this sin will be en-cloaked and smothered with burning hot coal, with burning hot tar. He will be smothered with burning hot coal from all four sides, on each and every atom of his body.

2. He will be crawled over by scorpions. The scorpions will sting him on each and every atom of his body. They will keep forming over him, keep forming over his body and stinging him on each and every atom of his body.

Why? It’s because the punishment fits the crime; when he committed the crime at that moment of climax each and every atom of his body shivered with pleasure. So for the pleasure that he got in this world, shaytaan will give him a special tingling, a new type of tingling; the tingling of the fire of hell, the tingling of burning hot lava… the tingling of burning hot tar and coal; the tingling of the scorpions stinging his body on the Day of Judgment. That would be his punishment.

Imagine that what is it that we are earning? Just with one gaze against Allah Ta’ala what do you pay? If you even look at a strange woman, what is the price that you pay?

Hazrat Shaykh Ahmed Hindi, Imam e Rabbani Mujaddid (rah) writes in his maqtoobaat that when a person misdirects his gaze, when a person looks at woman he wasn’t supposed to look at, then Allah (swt) takes away from him his vision in the Afterlife.

For every Muslim who thinks he will eventually make it to Heaven; that’s true. The thing we should worry about is that how long will it take? A person may make it there after 1 year in hell, or 100 years in hell, or 100,000 years in hell.

It comes in Hadith that the last believer will be taken out by Allah (swt). First Allah (swt) will command the believers if there’s anyone you find in hell with even a drop of imaan, then intercede with them and take them out of hell. So the believers will search from the inhabitants of the hellfire, from the people who are burning and burning crisp, so they will find anyone who they can recognize with even a drop of imaan and they will take them out.

Then Allah (swt) will say if there’s anyone left? And they will say no. And then Allah (swt) will say are you sure? They will say that Allah Ta’ala anybody we with even an atom of imaan we have taken them out. But Allah (swt) will say no and He will figuratively scoop up a hand full of people and then Allah Ta’ala will take out another hand full of people from the hellfire.

What will be the condition of those people? It is narrated in Hadith that they will be burnt to such a crisp that they would be unrecognizable even as human beings. The last people would almost be like corpses when they will be taken out. And then Allah Ta’ala will bring them into heaven and even in heaven they will have something like a stamp on their foreheads that would say that these are one of the people who used to be in hell. Then these people will make dua to Allah (swt) that O Allah Ta’ala, out of Your mercy You took us out of the hellfire, after years, after decades, centuries of punishment. Allah Ta’ala we make one final request that You remove this stamp from our foreheads as well. We still remain humiliated; we still remember that time of the hellfire. So then Allah Ta’ala will remove that sign from them and then they will live like all the other inhabitants of the heaven.

This is how we know from 100% certain proof that there will be some Muslims who will go to hell. And we know for certain that there will be some Muslims who will be amongst the last people to be taken out from the hell. Now we have to think that who could those Muslims be? If they aren’t the Muslims who watch the internet, if they aren’t the Muslims who from their cell phones meet women, if they aren’t the Muslims who commit this sin then what other Muslims can they be?

So without a doubt, if a Muslim does all these things and if he dies before repenting, if he meets his Lord in a state of sin, if he meets his Lord in a state of impurity, if he meets his Lord when he was living his life following his lust and desires then he too will face all these punishments. And these punishments aren’t just hearsay, these are a reality. We have to fear that we too may be amongst the people who face these punishments.

Allah (swt) says in the Qur’an Al Kareem:

“Allah (swt) is a protecting friend of the believers.”

He takes them out of the darkness of disbelief. He takes him out of the darkness and oppression of their sins. He takes him out of the darkness of his desires, and brings him into the life of belief, in a light of purity, in a light of His obedience. And this is what happens to all those of us who have managed to escape.

I truly think that this was the mercy of Allah (swt) that He took me out of the darkness of New York City, took me out of the darkness of the colleges and the universities that I used to attend, took me out of the darkness of the dormitory life that I used to be a part of and brought me to Pakistan and gave me the ability to study His deen. He gave me the ability to live in the Madrassah dormitory. I cannot even explain, it is beyond me to describe in words this difference between darkness and light.

This difference is described by Allah (swt) as being absolute pitch black oppressive darkness where a person is lost. He doesn’t even recognize his own self. He’s completely clueless about what the meaning of life is. Then Allah Ta’ala brings into him a pure white light. Allah Taa’ala shows him the light of faith. Allah Ta’ala unites him with his pure, beloved ones. Allah (swt) makes him sit at the feet of the Muslim scholars. Allah Ta’ala can do this for anyone and everyone. Allah Ta’ala is always waiting to bring his servants out of darkness and into the light.

A person has to not even make any action, he just has to make an intention. He just needs to have a desire in his heart, he just has to cry out from his heart that Ya Allah I have spent all the years of my life in sin. Allah Ta’ala You said that that person who spends his youth in My worship, who spends his youth in My remembrance, I will grant him the shade of My throne on the Day of Judgment; on that day when there is no other shade other than the shade of My throne.

So imagine that youth who instead of spending his life in worship, spends his life in sins, spends his life in disobedience, spends his life chasing the women of the world, spends his life following his desires, spends his life on the internet; instead of shade of His throne he maybe cast into the depth of the hellfire.

Story of a young man who overcame his desires

There was a story in early Muslim times of a young man who was spending a night in the masjid. And there was a young girl from a very rich family who was making her way home when all of a sudden a fight started to erupt on the street. She became worried for her own safety. She looked here and there and didn’t know where to go. She saw a masjid, the house of Allah (swt), and she thought being a pious servant of Allah (swt) that let me go inside the masjid and let me just spend the night there until all the chaos passes away.

When she entered the masjid she saw that there was a young man there. When the young man saw this beautiful, fine, young, woman enter the masjid he also became afraid. And she sat in one corner of the masjid and he went and sat in another corner of the masjid.

At that time there was no electricity, no lights or bulbs. He was reading the Qur’an or studying some book with a candle. And all night long what he used to do was that after every 2 or 3 minutes he would stick his finger into the flame of the candle. And then he would take his finger out and then he would again resume reading the Qur’an and again resume reading his book. 5 or 6 minutes later he would again stick his finger in the flame of the lantern.

The young woman saw this all night long that the young man is doing this. So when the morning came, when fajr broke and the time had come for her to go to her home, she asked that young man can I just ask one thing why throughout the night you kept sticking your finger in the flame of the lantern?

So he said that the reason I did this was because throughout the night I was allured, even though I was in the masjid, even though I was in the house of Allah (swt) I felt a desire towards you. I thought that me and you are alone in this masjid, that there is no other person here with us, so every time I would feel even a slight desire I would stick my hand into the fire to remind myself O young man, if you even dare to take a step towards this girl, you will earn yourself the hellfire, you will be burnt in the hellfire so see to it that you can’t even handle the flame of a worldly fire. I would burn myself and then I would remind myself of the fire of the hell and then I would take it out and then again I would go back to my studies.

Then again, the pious young man, in the masjid said that a while later this desire would come up in me. Then I would burn my finger again in the flame. Then I would take it out and resume my studies. Then 15 minutes later again I would feel a desire inside of me so again I would burn my finger in the flame and again I would take it out. Just like that I passed the whole night that every 10 to 15 minutes later I had to burn my fingers in the fire of the lantern.

Now imagine a pious young man who had secluded himself in the masjid to worship the whole night, still he himself can be tempted by shaytaan, he himself can fall a prey to his desires. But what was the wisdom of this man, what was the brilliance of this young man is that rather than letting his desires take control of him, he took control of his desires. He taught himself a lesson by sticking his finger into the fire.

Just like that a young man if he wants to stay away from sin, he’s going to have to turn off his cell phone. He is going to have to disconnect the internet connection.

We had a friend in Karachi who once confessed to us of the sin that he would always fall into the sin of surfing on the internet and seeing what he was able to see. After trying many different things, after diving into fasts, because that young man was unable to marry so he was told that in order to control his desires he should fast, but even after fasting he was not able to fully control his sins. The only result was that I had told him you are going to have to take the modem out of your computer and bring me your modem. So the next day he took the modem out of his computer and he placed his modem in my hands. And that was the only way he was able to save himself from sin.

Remember one golden rule that will make it easy for you to save yourself from each and any sin that you want. Our shar’iah has a philosophy, which in English we call nip the evil in the bud. You have to stop the sin at the first step.

Don’t try to make your battle line that last moment. Don’t try to go on the internet, look at the news, even go on that bad website and then say that at the final moment I will take myself out at that last clip. You have to save yourself from the first clip. You have to save yourself from the first button. You have to save yourself from even turning that computer on or plugging the phone cord in.

If you fight the battle in the beginning of the sin, at the very origin of the battle it is very easy to win. It is very easy not to turn the internet on. It’s very easy not to turn the TV on. But if you think that no I will consume and go into that sin further until I’m at the brim of that sin that I’m there looking at the clip and right at the last moment I will save myself. It’s impossible. It’s practically impossible that you can bring yourself up to that very moment of sin, you can walk through the door of the sin and then you can save yourself from going in.

The way to save yourself from sin is to

-> save yourself from the opportunity of sin.

-> Save yourself from the people of sin.

-> Save yourself from the thoughts of sin.

Don’t even pick up the phone and talk to that girl. Don’t even write that e-mail. Don’t even go into those chatrooms. And better yet, don’t even have that internet connection at home.

To be honest, today a Muslim young man can’t even save himself from sin unless he disconnects himself from the internet. He cannot save himself unless he turns back and cancels that cell phone account. Otherwise, these two thing; the internet and the cell phone, shaytaan has so ensnared the Muslim young men that even that young man who comes in atikaaf and spends last 10 days in the month of Ramadan and cries to Allah (swt) in dua his condition is such that if he goes back to that same home, if he goes back to that same internet connection, if he turns on that same cell phone then he is just inviting himself back into sin.

True taubah, true repentance means that you leave all those things that lead you to that sin.

If you truly want to repent, it means that you must make a sincere intention now that when you go home you will turn off that connection. When you go home you will turn off that phone. When you go home you will disconnect that cable service. When you go home you will cut off all the relationships with any and every girl that you ever may have had. Until you have that intention now, if you go back to the same old life then shaytaan will ensnare you in the same old ways. But if you attach yourself to Allah (swt), then He will send His special mercy on you, His special gaze will be upon you.

Who does Allah (swt) love more; the pious or the one who has repented?

Once, two men were arguing with one another and an old man walked by. When they saw the old man, they called him over and said that O old man, maybe you can resolve our argument. He said well I’m no Shaykh, I’m not a scholar, or an an Aalim but why don’t you tell me what you are disagreeing about and maybe I can help you out.

So the two men said that we are have a disagreement about that whom does Allah Ta’ala love more. Does Allah Ta’ala love that servant of His who never sins, who always remain pure, who always are modest, who always safeguarded his chastity.

Or does Allah (swt) love that servant more who sinned in his past, who committed the oppression on his soul, who may have lost his chastity but then he repented and rejoined himself with Allah Ta’ala. Who does Allah Ta’ala love more, the person who never sins or the person who sins and then turns back to Allah Ta’ala?

The old man said that well, I cannot tell you any answer from the Qur’an Al kareem, but I’m a weaver and from my own life experience I can tell you that whenever I’m weaving I have so many threads and I have to carry all these threads across the room till the end. If one piece of thread or a piece of yarn breaks off, I have to go back and attach that yarn. And when I attach that yarn and start weaving again, I always keep a special gaze at that yarn that broke off.

The yarn that had first broken off and I had knotted back together so now I keep my special gaze on that piece of string lest it breaks again. So it seems to me that Allah (swt) also keeps His special gaze, sends His special mercy on that servant who once broke off with Him but then he joined himself again. Allah Ta’ala takes special care of this weak and needy servant, of his hapless and his hopeless servant.

If we too turn to Allah Ta’ala, if we say that Allah Ta’ala truly we are disconnected from you. Truly we broke our cord from you. Truly we let go of Your rope and fell into the pit of sin, we fell into the habits of our desires. O Allah Ta’ala, today we call out of that sin. We once again grab that rope, we once again make that connection with You. Allah Ta’ala , we know we are weak. We know that we might even slip from that rope again, but we count on Your mercy, we count on Your Kindness, on Your Rehmah that Allah Ta’ala You will keep us attached to You. You will keep us attached to this rope and You will forgive us for our sins.

A sinner who became the Wali of Allah (swt)

At the time of Hassan Basri (rah), one of the greatest Auliya in the history of the Muslim world, he had a female mureed who used to attend his lectures and talks with a lot of sincerity. That female mureed of his had one son. Her young son, that young man in the height of disease used to sin so much. He never observed the beauty of Islam. He would leave his prayers and he would lead a life of sin. He used to commit each and every sin that was available at that time.

The mother used to cry, his mother used to pray for him, she used to give him many advices. She even used to ask her Shaykh Hassan Basri (rah) to make dua for her son. She even used to sometimes drag her son to the gatherings of Hassan Basri (rah). And Hassan Basri used to give her son advices, he used to make dua for him and he used to try his best to reform him. But her son would not change his ways. She kept trying and trying but the son remained stubborn. He was known in his whole community as the most sinful person of that time.

Then what happened was that Allah (swt) sent him a punishment in this world. Allah Ta’ala inflicted him with a sickness; a deep and mortal sickness. As that young man became more and more sick, he began to realize that this is my final sickness and death would soon overcome me. Then finally the words of his mother, the prayers of his mother had an effect on him and he called his mother.

He said O mother, now I have realized that I have led a life of sin. I have followed my desires. I ignored your advices, I ignored the advices of the Wali of the time. I didn’t do qadar of the Wali of the time. And now I know that Allah (swt) has sent this sickness on me as a punishment for my sins. Allah Ta’ala is punishing me. Allah Ta’ala is angry at me and now I’m scared that if death overcomes me then I will meet Allah Ta’ala in a state that He is angry with me.

So O my mother today I pledge to return to Allah Ta’ala. Today I seek forgiveness for all of my sins. And mother my last request to you before I die is that you call Shaykh Hassan Basri (ra) and you tell him that I have repented for my sins. And ask him to come here and accept my taubah so that he can testify on the Day of Judgment that I have repented to Allah Ta’ala and so that he can also make dua for me before I pass away that Allah (swt) forgive my sins.

Imagine, how happy that mother’s heart was. All her life it was her dream that her son leaves his life of sins. And she was so scared that her son was sick and he was about to die. So when her son called her and said these words, there was no limit to her happiness. Immediately, the mother went to the place of Hassan Basri (ra) and knocked on his door. Hassan Basri opened the door. She said O woman, why have you come? She said O Shaykh, my son wants to repent for his sins. He says that he’s sincere. He wants you to come to the house and he wants to repent to Allah (swt) at your hand.

At that time Shaykh Hassan basri (ra) was busy with some other duties. He said O woman, your son is nothing but a deceiver. He’s nothing but a liar. He’s nothing but a sinner. How many times will you let your son break your heart? How many times will you let your son fool you? O woman, know that there’s nothing that you can do for your son. Allah Ta’ala has hardened the heart of your son. Allah (swt) has sealed the heart of your son. He is just fooling you again. I no longer have any time left for him. And he shut the door on her.

Now image that woman whose joy and happiness knew no bounds, all of a sudden now imagine her sadness, her depression that how can I go back to my son? How can I tell my son that Hadrat Hassan Basri (ra) the Wali of the time, even he has lost hope in you. The mother starts to go home and she starts to shiver at the thought that maybe if Hassan Basri (rah) is saying that her son is not sincere then maybe Allah (swt) has not accepted his repentance. Maybe the fact that the wali is not accepting his repentance is a sign that my son is not qabool. She started to cry and she came back to her son.

The son when he saw his mother come home, he looked up expectantly, he looked up hopefully thinking that his mother would have brought Hadrat Hassan Basri.

When he saw his mother come alone he asked O mother, what happened? His mother cried and couldn’t think of anything to tell her son. But the son insisted. So the mother finally told him that O son I went to Hadrat Hassan Basri (ra) but he has refused your request. He has refused to come and accept your repentance at his hands.

The son looked at his mother and he too became scared that maybe truly this means that Allah Ta’ala has not accepted me. Maybe Allah Ta’ala has decreed that I should die in a state of sin. That I should die in the same way as I lived. He said that O mother truly I have sinned so much that I’m beyond any hope. That I’m beyond any hope of even the wali of the time.

O my mother when I pass away then take my corpse out into the city and wrap a rope around my corpse. Then drag my corpse in front of all the people and make an announcement that O people, that young man who persisted in sin, that young man who failed to repent to Allah (swt) this is the end that he meet. He is dragged in front of the people.

Even the Auliya of time refused to look at him. Even the Wali of time refuses to come to him. O my mother, maybe then Allah Ta’ala will have mercy on me. Maybe if you drag me in front of the people and make me look like a wreckage as a despicable, as a sinning as a lonely person, maybe at that moment Allah Ta’ala will have mercy on me. Maybe Allah Ta’ala will see my face being dragged, maybe He will see the blood stains on my face when I’m being dragged, maybe then Allah ta’ala will send his mercy on me.

Saying this that son passed away. Imagine the condition of the mother she started weeping, she started crying. And just after a few moments there was knock on the door. When she heard the knock on the door, she opened the door and saw Shaykh Hassan Basri (ra) with tears in his eyes. The woman said O Hassan Basri (ra), how is it that you have come, how is it that you yourself have come to my door?

He said O woman, know that after you left I laid down to take a nap. When I laid down for the nap, Allah (swt)’s voice came to me in my dream and He said O Hassan Basri, you claim to be the wali of mine? Yet you deny to go to the door of My wali. You deny to take repentance of My wali?

I woke up all of a sudden and I realized that I had made a grave mistake. Allah Ta’ala had accepted the repentance of that young man. Allah Ta’ala had made that young man His wali. Allah Ta’ala had included that man in the ranks of His Auliya. O woman, I’m here as your servant. I’m here as a servant of that young man. I come as a slave of that young man. It would be my honor if you let me read the jannaza of that young man.

So my friends, no matter how much you sin, no matter how low we may go, if we turn to Allah Ta’ala sincerely, Allah Ta’ala will not only forgive us our sins, He can turn our sins into good deeds. He can even raise us amongst the ranks of the Auliya. Because that young man who turns to Allah (swt) in his youth, that young man who gives his heart and cries out to Allah (swt) in repentance, Allah (swt) loves that young man and Allah (swt) makes that young man His wali.

May Allah (swt) give all of us the taufeeq to repent from all of our sins and to lead a life that is pleasing to Allah (swt).


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


Islam and Secularism

[Following is a transcript of a Jumu’ah talk delivered by Shaykh Kamaluddin Ahmed].


For a Muslim man or a woman, there are a number of special difficulties that no other Muslim around him faces. The first difficulty that a young Muslim man or a woman faces on campus is what we call the force of secularism.

Secularism is a philosophy that teaches you to remove everything about Allah (swt) from your life, whether you know it or not. What does it teach you? It teaches you that the only thing that’s important in lives is that you are a good person to one another; that you’re kind, you don’t lie, you don’t cheat. You don’t steal, that you’re nice to your parents you’re nice to your friends, you’re nice to your neighbors. They tell you all that matters is that if you’re a good person, a good human being then that means that you must be a good Muslim.

There was a famous Shaykh, Shaykh Ahmed Ali (r) and he once said that I can summarize the tafseer of the entire Qur’an in one sentence. He meant that he could summarize the basic message of Qur’an Al kareem in one sentence and that is “to worship Allah (swt); to please Allah (swt) through His worship, to please the Prophet Muhammad (saw) by following his Sunnah, and to please the maklooq (creation) by doing its khidmat.” So what secularism does is that it takes you down and reduces you to only the last third. It makes you think that all you have to do is be a good person. It keeps you away from Allah (swt). It keeps you away from the book of Allah (swt). It keeps you away from the Messenger of Allah. It wants to keep you away from anything and everything that is divine in your life.

Now how do we know this?

All we have to do is look in our lives; in the classrooms, in the dorm rooms, when we’re with our friends how much do we think about Allah (swt)? Do we ever remember Allah anytime in our life? Or are we just regular students tugging along with our studies and the only time when we remember Allah is when we come for our Salah, maybe twice a day, maybe three times a day. The best of us may pray our Salah five times a day. But the rest of the time there’s no difference between us and the other students. There’s no difference between us and a non-muslim student. Why? Because we have removed Allah (swt) from our life. We have confined Allah (swt) to a few acts of worship and we never think about Him any other time.

Allah (swt) actually said in Qur’an:

O humanity! What has deceived you but your Pious Lord?

What has deceived you but your Kind and Generous Lord? Allah (swt) is so kind that He always wants us to turn to Him. In fact even those of us who sin, and you find that this is the situation of Muslims that if there’s a young Muslim man or a young Muslim woman who sins so you feel a sadness in your heart. Deep down in our heart we know that we did something wrong. We know we looked at something Allah (swt) wouldn’t have wanted us to look at. We went somewhere Allah wouldn’t have wanted for us to go to. We did something, or we listened to something which He wouldn’t have wanted us to listen. Deep down in the heart of that young man a sore spot develops. Deep down he feels bad. But very few of us would actually activate that part. Most of us just go into denial and we keep on doing all the sins that we ever do.

Why?

Because we are so distant from Allah. Sometimes we may think that Allah is so mad at me, I looked at this thing on the internet at night now how can I even bother to wake up for Fajr? What’s the point of waking up for fajr when I sleep in an impure condition? What’s the point of showing my face at Salah when I’ve been doing all these sin?

Shaytaan tries to trick us and tries to keep us away from worshipping Allah (swt) and makes us feel sad and depressed about the sins that we do. Well, listen to the Rehmah and Mercy of Allah (swt) in Qur’an.

In the following ayah Allah (swt) is addressing those people who committed wrong against themselves, those people who broke Allah (swt)’s rules, those people who broke His commandments, who sinned against His ways, who looked at things and did things that they shouldn’t have done. What does Allah (swt) tell them? Does He get angry with them? No! He says:

“O my servants, who have wronged themselves, do not despair the Mercy of Allah (swt)”

That know no matter how far you might have gone from Allah (swt), no matter how low you might have fallen, how down trodden you might feel, never despair the Mercy of Allah (swt). In fact, look at the way He addresses us: He calls us His ibaad. He still calls us His servants. It means even that person who sins against Allah (swt), who breaks His commands, Allah doesn’t divorce you. Allah doesn’t kick you out of the rank of His servants. More than that, Allah (swt) says “Ya ibaadi” He uses Ya in nisbat that O my beloved servants! It means that even if you sin against Allah, Allah still views you amongst His servants. He just wants us to turn to Him at any moment.

What we have to do is be sincere that we want to draw close to Allah. If we feel this emptiness in our lives, if we feel that we’re distant from Allah (swt). And this is, by the way, what all the worldly pleasures are about. Anything that everybody does in a university in America, and I graduated from a university in America, so I know all the things they do and so I know all the things that you do. Why do we do all the things that we do in a university? We just try to get some pleasure from it. And this is the American way of life; do whatever makes your heart happy, do whatever makes your heart content, do whatever gives you pleasure in this world. So if a Muslim follows this way of life then where is the noor of our imaan? Where is the light of his faith? But even more than that, Allah knew that even if a Muslim did want to do whatever makes her heart content, so He taught us in Qur’an:

“Know that only in the remembrance of Allah will your heart find peace and contentment”

Just look at that Muslim boy or girl who is sad or who is down, so she watches the TV, or she watches a movie, or she does anything like that. It doesn’t give her heart pure peace and contentment. In fact if you’re sad or depressed and you watch a movie, before you even know two hours have passed, you turn the TV off, and you’re still sitting there, you’re still sad, you’re still lonely. Because Allah (swt) has said in Qur’an that the only thing in this entire universe that is going to bring true peace, true happiness and contentment to your heart is through the dhikr of Allah, by remembering Him. The more and more we remember Allah (swt), the more and more we bring Him back into our life, the more we will want to worship Him.

Now listen to what I’m about to say carefully.

You should know that any man or a woman who has tasted the worldly pleasures, the pleasures that this world has to offer; there’s only one thing that can take you out if you really want to be taken out. If you want to leave your sins, if you’re ashamed about what you should do, if you think that Ya Allah (swt) I also want to be pleasing to You, I’m not happy when I do these things. I might get some temporary pleasure but immediately afterwards I feel bad. I feel weak. I feel empty inside.

If you feel this way then there’s only one thing that can take you out, because if you taste the pleasures of this world, the only thing that can take you out is if you taste the pleasures of Allah (swt). If you feel that pleasure in your Salah, if you feel that pleasure in your dhikr, if you feel that lazzat that sweet taste of being close to Allah (swt), it’s the only thing that can take a man or a woman out of their life of sin.

Example of a failing student

Obviously, to take yourself out you need something greater. Something better. Something that’s going to attract you. Now it’s very difficult to do this on your own. It’s almost impossible. Just take the example of a student who doesn’t study well. He slacks off. That’s another problem that most of us have. We don’t like to study. We cram at the last moment for our exams. But if you look at that student who studies at the last minute, he doesn’t do it alone. He goes with his friends, he goes to the library, he puts himself on a schedule because he knows I just have 2-3 days left for my exam and I have to study very hard. In fact, all of his friends, his parents, his family everybody will know not to call him on the cell phone because he’s not even going to bother to pick up. Even if his lovely friend, even if she calls him up on the cell phone, he won’t even pick up for her because he’s so focused.

It means that when you want to get yourself out of a rut, when you want to change yourself, when you want to make a progress, you need to plug yourself into a system. And that’s why all of you are in a university. You guys could have sat at home and read all these books on your own but you knew that nobody in the world would recognize you unless you plugged yourself into system.
So the same thing: Allah (swt) has put so much emphasis on jama’at, on the community in our deen. This is because if you can’t help yourself on your own, you need to help one another.

Look, all of us like to say that we want to follow the deen and dunya both. Everyone who studies in a university we have this claim that we’re going to follow both deen and the dunya. We should know that just like you are studying in a university means that you are a person of knowledge, now how many people in the world actually get a university education? You are probably the top 5% of the people as far as knowledge goes. So it means you also have to get a lot of knowledge of your deen. As much knowledge you are getting of this dunya, you must also get the same level of knowledge of your deen. Because unless you engage this deen at the same level as you engage the dunya, it will be hard for you to become close to Allah (swt). Allah and the deen would be something that your parents did, something you just come to jum’a out of habit, out of practice. It’s not going to win over your heart unless you engage it at a proper level.

Even in your electives, for example, if there’s someone over here who is studying Computer Science, but you take an elective course in philosophy so that philosophy course can’t be at a baby level. It also has to be at at a university level in order to engage you. So just like that if you are serious about your deen, you have to engage this deen at a serious level at your own university level.

Now how do you do that?

You have to ask around or find the people who can teach you the deen. If you cannot find scholarly teachers, then you have to form a study circle amongst yourself and you have to have a leader such that atleast she has some communication with a scholar. So the scholar can tell her ok you read such and such tafsir and such and such commentary of the Qur’an and you keep in touch with me and I’ll keep guiding you. Unless you establish circles of learning, circles of worship, community activity, you’re not going to be able to do it on your own. So what’s going to happen then is that the young Muslim man or the woman they are going to continue in their life of sin. You might offer your Salah every now and then, you might come to juma every now and then but inside you’re leading a whole other life.

Shaytaan has made it so easy in this day and age to do sin. All you need is a laptop and a cell phone. And almost every university student has a laptop and a cell phone. 30 years ago if man wanted to commit a particular sin, he wouldn’t even know where to go and how to go about doing it. It would have been so difficult in the society at that time. But today it is so easy to look at something you don’t want to look at. All you have to do is shut the door of your room, turn on your laptop and plug in the internet and shaytaan can take you to a virtual tour of every sin that is available in the world. And don’t think this something that affects a few of you. I know how many of you this affects. This affects almost all of you. This is our condition that we are so weak that we are unable to control our gaze. And then we fall asleep sad and depressed because we know that we have angered Allah (swt), we have displeased our Lord.

If you want to please Allah, if you want to bring Allah (swt) back in your life, you must become a person who watches over your heart who watches over your soul. And this is one of the major aspects of our deen which in Arabic we call Tazkiya. It means to purify your nafs, to purify your heart, to watch over yourself and save yourself from the temptations of the sins of the society around you. It means to become a person who remembers Allah.

I’m going to tell you very quickly two things that you can do, practically speaking.

1. Start thinking about Allah (swt), in any way you want, 24 hours a day.

Just think about Him. It’s just a simple mental exercise. Try to remember Him in your heart. Try to feel Him in your life. Because if you ask any man or a woman who commits sin, that the moment when you were committing sin did you remember Allah? She would say Allah (swt)? I had totally forgotten about Allah. I had forgotten about the book of Allah. I had forgotten about the Messenger of Allah. I had even forgotten that I am a person who believes in “la ilaaha illalla”.

So if you forget all of these things, how to you expect to be an abd Allah? How do you hope to live your life and carry yourself as a servant of Allah (swt)? So the first thing we have to do is to simply remember Allah more and more. And this is one of the greatest gifts you have of being a Muslim. In fact, all the people in America are just running around trying to fill in emptiness in their hearts. They have a void, an emptiness, a gap in their hearts because they don’t have imaan. And now they are just running around trying to invent different things to please themselves. How tragic is it that the Muslims who have this gift of imaan, this noor of imaan, the light of imaan, we don’t feel it in our hearts. And more than that, Allah (swt) engages us in such a dynamic way.

Had Allah wanted to He could have just created us and said “look I just created you, I sent you Qur’an, I sent you Sunnah. You know what to do. Now I’ll deal with you on the Day of Judgement”

But Allah (swt) does not pull back from the switches. He says in Qur’an:

“Know that Allah (swt) is with you wherever you are”

He has made Himself your companion in life. He is with you when you are sitting here, He is with you when you are at home, He is with you in the classroom, He is with you when you are in a state of purity, He is with you when you are in a state of impurity. He is with you when you are remembering Him. He is with you when you are unaware of Him. He is with you when you are worshiping Him. And He is even with you when you are sinning against His rules. Allah (swt) never pulls back from the believer. He is just waiting for you to turn back to Him. Even more, Allah went one step further and said:

“O my servants, know that I’m closer to you than your jugular vein”

It means that O my servants I’m closer to you than your ownself. Look at this incredible Mercy of Allah. None of us would want to be around a person who is ugly, or smelly. None of us would want to be around a person who is filthy. Imagine how ugly and filthy we all are because of our sins and how distant we are from Allah (swt). But even then, even for the most sinning, Allah (swt) has given His gift. The gift is His companionship. The gift is His qurb. The gift is His nearness in proximity. If Allah (swt) is always with us, He is just waiting for us to call out to Him, to make dua to Him, then should we not today try to make a pledge, try to make a niyah, make an intention that we also want to fell Allah (swt) in our life. That O Allah truly I have wronged my soul. I have become so distant from You. I don’t even feel You in my Salah. I pray my Salah so absent mindedly. Ya Allah how diseased must my heart be, how filthy have I become that I am so distant from You. When I want to commit a sin, I close all the doors. I hide all my tracks.

One Shaykh used to say that O my friends! If when you commit a sin you close all the windows, you draw down the curtains and you close the doors. You make sure nobody is there. So you closed all the doors so no creation could see you, but you couldn’t close the door from which Allah (swt) could see you. What if Allah (swt) asks you that O my servant was I even less in your eyes than all of creation? Was I even less in your eyes than all these people who are walking around that you took such pains to hide your sins from them, but you had no shame in committing that sin in front of Me? When you knew that I was watching you, when you knew I knew everything that you did, even after I gave you the gift of My companionship, the gift of my qurb?

It means that Allah (swt) said in Qur’an: O humanity, what has deceived you but your Kind and Generous Lord?

2. Make sincere taubah

So today is the day for the young Muslim man and the young Muslim woman to turn back to Allah (swt). And this is where use the word taubah the word repent. Allah (swt) says:

“Atoobu ilallah” Allah (swt) uses the word “ila”. Ila is a particle which means towards Allah. It means that taubah is a paradigm shift. Leave all the dictates of society, of fashion, trends, whatever you think makes you cool and hip, and turn towards Allah (swt), turn towards His deen.

If you take even one step towards Him, if you even come to Him one hand span, Allah (swt) says in Hadith Qudsi that He comes to you an arm’s length. And if you come walking to Him, He comes running to you. It means that our Lord Allah (swt) is the most merciful of beings. He just wants us to draw close to Him. May Allah (swt) give all of us the ability today to pledge to bring Allah back into our life, that we will turn to Him sincerely in repentance, that we too want to be the people who please Him and who feel Him.


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ


Hope in times of Despair

Following is a transcription of a lecture organized by LRS at LUMS.


In this present age and time in this country of Pakistan there are a great many people who due to the situation in Pakistan feel deeply and greatly disturbed about the halaat and you find that everybody is saying in urdu k ham buhot pareshan hein, yahan tak k koi deen ki baat kar bhi nahi sakta. Agar koi deen ki baat shuru kar dein tou log kehte hein k Maulvi sahab! Aap thora halaat par bayan karo.

Today I’m going to speak to you about your halaat. Today I’m going to explain to you what is the cure for your halaat. And believe it or not the cure for you halaat is exactly what the Ulema and the Deen of Islam would have told you. And that is very simple and I’m going to state it very clearly at the outset and I’m going to establish this from the Quran al Kareem that until and unless you fix your individual halaat you have no hope at all absolutely no chance whatsoever for your collective halaat to be improved.

I will establish to you this premise from the Quran al kareem today Inshaa Allah Ta’ala and then I will explain how is it that we can fix our individual halaat in the times that we live in.

Allah (swt) says in the Quran Al Kareem:

Know humanity, that whatever you do will come back to haunt you. I’m translating this loosely. That whatever you do is going to come back and haunt you. If you seek to live a life as an individual, as a family, as a community, as a society, as a country, as an Ummah distant from the teachings of Allah (swt), distant from the teachings of Syedna Rasool Allah (saw), it is going to come back and haunt you. It is going to come back and plague you. Everybody feels we are living in a fitnah fasaad ka zamana. How does fasaad become apparent? When does it manifest itself on land and on water? What is the sabab for fasaad? It is what human beings ourselves do, what we ourselves earn that is what brings fasaad. Fasaad does not come about on its own.

Allah (swt) is saying it clearly that fasaad is coming as a product of what we ourselves earn. It’s our amaal, or in many cases our lack of certain amaal that has lead to the situation that we are in right now. In fact I would suggest you that if we were to be honest our amaal, our bad amaal, our lack of good amaal actually justify that much more should be happening right now. It is in fact a dua of Rasool Allah (saw) that he mentions in a Hadith.

It was a particular moment when Jibrael (AS) came to him and told him that the duas you make at this moment Allah (swt) will accept them. There is a masjid that is marking this place on a distance from masjid e Nabwi to Madina Munawara and in this masjid Syedna Rasool Allah (saw) made a few duas. One dua was: Ya Allah I make dua to you to never put an azaab on my Ummah. It is just this dua of Syedna Rasool Allah (saw) that we do not fall under the azaab of Allah (swt). Otherwise as an Ummah we are doing sins the like of which not in any way exceeds the Qaums that have been destroyed by Allah (swt). We are an Ummah that has left the teachings of our Book and our Prophet, not unlike the previous communities which had left the teachings of their books and their prophets. This is our real haqeeqat, our real reality.

Before we continue I want to show you a few more ayahs in the Quran Al kareem in which Allah (swt) has promised His madad, his nijaat to the mu’mineen. Allah (swt) in the Quran al kareem has promised that He would help the believers. And so after reading these ayats we will only have one question left that are we believers or have we stopped being believers or has Allah (swt) stopped being Allah (swt).

There are only two possible answers to this question after we read these ayahs.

1. Indeed, We will help our messengers and Prophets and certainly We will help the people of Imaan in their worldly matters, in their worldly lives, in their dunya.

Allah (swt) is promising and invoking with emphasis His nusrat for the people who believe. And He is saying in this ayah that He is going to help them as much and as certainly as He helped his messengers and prophets. All of us are Alhamdullilah familiar with the sirah of Syedna Rasool Allah (saw) and how much Allah (swt)’s madad and nusrat came. Whether it is badr, all the way to Fateh Makkah, all the way from Badr till after Fateh Makkah. Allah (swt)’s miraculous madad came on Prophet (saw) and Allah (swt) is pledging with equal certainty and surety that He will help the believers in their worldly lives.

2. And then We will give nijaat to messengers and prophets and just like that we will grant nijaat to the believers.

We will free them and take them out of their pareshan halaat. We will grant nijaat Allah (swt) says it is lazim on Him. We talk about Haqooq Allah; Allah’s rights over us. We talk about Haqooqul Ibaad; other’s rights over us. Here Allah (swt) has used the word Haq ul Alaina that it is a Haq on Allah (swt) to give madad and nusrat to the believers. Allahu Akbar Kabeera! This is how far Allah (swt) has gone.

The words used in both ayat were Al’lazeena Aminoo and Mu’mineen. So it’s not something just for the mutaqeen, muhsineen, sadiqeen or sabireen. It is for the basic entry level Ummati, a person who is amongst the mu’mineen Allah (swt) has promised and made it mandatory upon Himself their nusrat and nijaat.
So there are only these options left:

a) Either Allah (swt) had stopped being Allah (swt) [Na’auzubillah] and that’s why He is not giving His nusrat and nijaad.

b) Or He is still Allah (swt) but He has broken His promise. He is not true to His Kalaam, the Quran al kareem [Na’auzubillah]

c) Or the other possibility, which is the true reality, is that we have stopped being such believers who would get His nusrat and nijaat, this promised help from Allah (swt).

Just in case a person thinks that no we still have to strategize we still have to plan because only we know who our enemies are and who are plotting against us, whether they are within the country or out of the country. We should spend hours and hours watching television programs every single night. This is what our whole country has been doing. Anywhere from 1 to 6 hours every single person in this country is either watching television, listening to the radio or reading the newspapers, doing what you call ‘tabsira on the halaat’. And then when they turn the program off and they look at one another and they do ‘tabsira ala tabsira’. We have become people who do tabsira ala tabsira, while Allah (swt) wanted us to become Noor ala noor. It is only because we have not become noor ala noor, that we are doing tabsira ala tabsira.

This is our response to the situation. We think we can somehow figure out what is going on, we can engage in news and analysis and the wonderful programs on television from one channel to another channel. Ab tamasha there’s a Dunya tv. That was probably the ultimate leap in the Pakistani television media that one of the channels is so bold that it unabashedly labels itself ‘dunya tv’. Shabaash!
Has this brought you even an inch closer to solving your problem? Has this brought you even an inch closer to the aman which you so desperately want and have so vainly lost due to your own actions. Imagine now those same 150 million people spending 1 to 5 hours making dua to Allah (swt) in about 30 days let’s say 1 hour per day, so 150*30 = 4.5 billion hours could have been spent making dua to Allah (swt). You tell me, had 4.5 million hours been spent in making dua to Allah (swt), you don’t think His nusrat and nijaat would have come? You have under-estimated the power of Islam and you have over-estimated the power of news analysis.

We have failed to understand how our deen teaches us to respond to these halaat. Let’s say some of you are thinking that all these ayaat are saying Al’lazeena aaminoo and mu’mineen tou wohi na ijtamaai halaat theek houn gey tou phir infradi halaat theek houn gey.

So here’s another ayah of the Quran al Kareem which makes it clear, it’s a crystal clear verse:

3. Al’lazeena aminoo alaikum anfusikum. O you who believe! It is laazim on you to fix your ownselves.

Remember the 2nd verse? That helping the believers is laazim on Allah (swt). Now what is laazim on you O believers is your ownselves. Fix yourselves! Fix your own individual selves. This is what we are being taught in Arabic grammar muqabiloo tul jama ala jama it means taqseem ul ifraad ala ifraad.

I’ll explain to you giving an example. Allah (swt) says all of you should wash all of your faces. It doesn’t mean all of you should get together and start washing each other’s faces together. It means each and every one of you should wash your own face. Alaikum anfusikum means each and every one of you should fix your ownselves! That is what is laazim on you. If you can fix just one 6 feet body of your ownself, and each and every one can do this, then Allah (swt) will Himself take care of the nusrat and the nijaat and the madad for all of the mu’mineen and muslimeen.

Then Allah (swt) goes further to say Alaika anfusakum la yuzurrukum manzalla. Manzalla is that person who has gone astray, who is on zalalat. La yuzurrukum means that person on zalalat will not be able to harm you in any way. Those who are astray and those who wish to lead you astray will not be able to harm you in any way. When will that happen? When you do Alaikum anfusikum – > when you took care of your ownself.

Allah (swt) says that Allah knows better of who your true enemies are. So He is the most perfect to do our nusrat and nijaat. And He has said simply that all you have to do is fix you own self. Further He says that no way will any person who is astray or wishes for you to go astray will ever be able to harm you ‘iza hidaytum’ if you submit to hidaya. If you follow the hidaya, if you follow the deen, if you follow the Quran and the Sunnah of Syedna Rasool Allah (saw) there is no way that anyone will be able to harm you. And all of you will return to Allah (swt) collectively and Allah (swt) will inform you that what it is that you used to do.

Better to figure it out in our lives that what is it that we are doing which has led to this state of affairs rather than being informed by Allah (swt) on THAT day what it is that we were doing that caused these state of affairs! Allah (swt) has told us clearly what it is that we are supposed to do.

There’s another feature to our dilemma. We have been born in an age of fitnah. Those who are younger are born, while some of us who are a bit older are living and witnessing the age of fitnah. This is even more intense.

Allah (swt) says that fitnah is even more devastating than murder. And we are worried about the murders and killing that has begun recently while we have been in the state of fitnah for several years. But we are blind to it. Most of us are still oblivious. Abhi hamein khabar nahi ayi k ham kitne paani mein hein, infradi taur par ya ijtamai taur par. We are just worried about our own individual aman. There are people in Pakistan making plans of going to Dubai, or of going to Bahraih… o shabash! Little runaway havens worrying about their kids, right?

They still don’t understand, they still don’t get it. You’re not going to be safe in Dubai. Not in this age of fitnah. That’s not the response that Allah (swt) wants. You are supposed to fix yourselves. You are supposed to be a means to fix this society.

What does fitnah mean?

Syedna Rasool Allah (saw) in the Hadith has defined fitnah in several ways, in case anybody thinks that we are not sure that we are in the age of fitnah. There are many Ahadith describing fitnah. In fact, muhaditheen have gathered these Ahadith into chapters named kitaab ul fitan. In one hadith Syedna Rasool Allah (saw) says

‘Fitnah will occur in you just like the rain falls ‘

So fitnah will occur just like a downpour. That will be the age of fitnah. Not just one fitnah, but a downpour of fitnas.

How is the age of fitnah defined in Ahadith?

1. This is that age when it will be difficult to tell who is right and who is wrong. There will be so many fitnas that you won’t know for sure who is Haq (truthful) and who is Batil (wrong). There will be many people out there trying to convince you. But deep in your heart you won’t really know for sure what is going on. The age in which we won’t be able to tell what is truth and what is falsehood. That is also the age of media. The age of media actually fits very well with the age of fitnah.

2. The age of fitnah will be such that disobedience to Allah (swt) will become widespread. This is something that is clearly apparent in the urban centers of this country. And it’s not something only confined to the youth. Whether it’s people in their 40’s 50’s or 60’s you find within them 24 hours of widespread range of sins. For some of them the sin starts off when they sleep through their fajr Salah. For some of them their entire day is spent in sin as they work in interest bearing banks. Sin is common and widespread. It is unrepentant and unabashed. Sin means to do anything against the will of Allah (swt) and/or to do anything against the practice and teachings of Syedna Rasool Allah (saw). Some of us have fooled ourselves by believing only fuhish (vulgarity) is a sin. So a person thinks no I’m not a bad person because he thinks that he doesn’t do anything vulgar or obscene. Because we have misunderstood sin. Yes there are sins which also have vulgarity in them. But sins means anything done against the pleasure and wish of Allah (swt) and against the teachings and practice of Syedna Rasool Allah (saw).

3. The age of fitnah is such that the crimes will become rampant. Crimes whether theft, burglary, corruption, bribery, murder, rape, they have become rampant. These are the sign, by the way, which Syedna Rasool Allah (saw) is mentioning will take place within the ummat-e-Muslima in the age of fitnah.

4. People will present proofs for falsehood which aren’t proofs for it and they will present proofs to refute the truth which aren’t proofs against it. This again we see in media. People giving you reasons why such and such thing is correct. But if you pause for a moment you’d realize ye tou is ki daleel banti hi nahi hai.

5. In the time of fitnah one of the signs that will occur in this Ummah is that two groups of Muslim Ummah will fight one another and kill one another and the one killing the other one would not know why he killed the other one. And the one killed would not know for what crime he was killed. This has been further explained in another Hadith of Syedna Rasool Allah (saw): When two Muslims meet one another with weapons, both the killer and the one being killed will both go to jahannum. These days some of you like to think that both are shaheed. Maybe you think one of them is shaheed. But according to Syedna Rasool Allah (saw) they are both jahannumi. It’s because they both intended to kill without justification.

So me and you are living not just in difficult times, but we are living in an age of fitnah. In this age of fitnah it’s all the more important for us to know what our deen tells us to do. I’m going to go even one step further. And I’m going to tell you that one thing that is mentioned in the Hadith are the signs of the age of fitnah, up till now I’ve given you some of those signs. Then there’s a second set of Hadith that mentions not just the sign and the alamaat of the age of fitnah, but another phrase is used ‘the alamaat of qurb e qiyyamah’. That there are certain signs, and again these are the signs that are going to take place inside the Ummah, that indicate the closeness of the end of time. Now people don’t understand, they don’t realize in fact many of you enjoy studying this Hadith but these Hadith were said by Syedna Rasool Allah (saw) for a reason. When you try to signal something to a person, you want them to get the signal. So by giving the alamaat Syedna Rasool Allah (saw) wants us to realize that you are living in the age of end of time. There’s a particular fitnah related to the age of end of time and that fitnah is called fitnatul Dajjal.

This is the greatest fitnah to inflict the humanity. Even Syedna Rasool Allah (saw) used to make dua ‘Allahumma inni aoozubika min fitnati Dajja’ [O Allah! I seek refuge in You from the fitnah of Dajjal]. Such a big fitnah that all of the Sahaaba karam, tabieen, all of the great Muslims, Muslims who had real Imaan and taqwah used to seek refuge from the fitnah of Dajjal. And me and you who have weak Imaan and taqwah, we’re not even thinking, we’re not even opening up our eyes to all of these alamaat, we’re not even realizing that the age of fitnah of Dajjal had begun.

Nobody knows when Dajjal will show himself. Nobody can tell when zuhur e Dajjal will take place. But the fajr of that age has begun because the alamaat are maujood. When does the fajr start? When the time of sunrise is close and the alamaat can be seen. So if these alamaat that I will be mentioning are already here then that means that the time of coming of Dajjal is near. However, nobody can ever tell you how close you are. Normally when the fajr starts it takes about one and a half hour for the sun to rise. When the fajr of Dajjal starts we don’t know it could take 10 years, 20 years, 50 years or even 100 years before Dajjal comes. But it means that Syedna Rasool Allah (saw) wants us to take a lesson that the time is qareeb. That we are living close to that time. It may happen in our lifetime or in our children’s lifetime, maybe our grandchildren’s lifetime. But there’s a mentality which Syedna Rasool Allah (saw) was trying to create by telling us these signs. And not only are we going to notice the signs that I’m going to tell you, rather we are drowning in these signs.

We are drenched in the realities that were mentioned in Ahadith 1400 years ago but we are still not able to take a simple ibrat. In fact there’s a famous Arabic proverb which will tell us something about ibrat. “A good person is he who takes ibrat from others, while a badbakht is he who becomes an ibrat for others.” We have two choices. Either we choose to take ibrat. If we don’t take ibrat from these things and fix ourselves then we will become an ibrat for people who come.

So let’s look at the ilamaat and signs which have been mentioned in the Hadith. There are many of them but we are only going to do a few:

1. My Ummah will miss their prayers. Now you should also think, imagine who is hearing this. Me and you are listening to this now. But imagine Sahaaba karam listening to this. They would have been stunned. They would have thought Ya Rasool Allah (saw) we are giving our lives in Uhad and Badr for this Deen. We are giving our lives for the sake that this Ummat should continue and you are telling us that there will come a time when this Ummat will voluntarily leave Salah, which to them was more basic and more essential than food and drink.

I can only imagine what the Sahaaba must have thought at that moment. And they would have thought that surely such a thing would be the beginning of the end. They would have thought such a state when the Ummat would miss faraiz Salah waqai uss pe tou qayamat ko ana hi chahiye. Aur ham khud namaz chorne walay iss baat ko nahi samajhte. Allahu Akbar Kabeera!

There are a very few Muslims left today who pray five times a day. It’s very shocking for me to tell you this. It’s like telling you that they don’t have the most basic thing such as water. The human race would have died out. Actually the mu’mineen have died out. Mu’mineen and Al’lazeena amino are an endangered species. Because they are so few that’s why this nusrat and nijaat doesn’t come. A naik Musalman today is that who prays four or four and a half times a day. And a University naik is that who only prays Jumma. That’s the university level of Islam.

Some of our uncles are naik who offer the Eid prayer. That’s the uncle level of Islam. Right at the first alaamat we are there. In fact the missing of the prayers is so widespread that we would say this has been going on for quite some time, don’t think that this is new k abhi qareeb aa gaye hein because of a couple of bombs that hit us 2009. These alamaat have been there for several years.

2. The people in the Ummat will betray one another’s trust. They will do khayanat in amanaat. They will betray and leave their promises unfulfilled… broken promises. Even Nawaz Sharif is using this one: don’t break your promises. Shabash, right? People will break their promises.

3. Riba and interest will be widespread and rampant. Today you go to any commercial market in any neighborhood of any city in this country you will find several institutions called banks that openly, unabashedly and proudly have their windows advertising that they are ready to offer you a loan on such and such rate of interest. And the thing is we don’t understand, we don’t feel that to be vulgar. The vulgarity and obscenity of riba is as much as zina, no less. It’s as shameful as zina.

As far as I’m concerned a man that works in a bank is as shameful as someone working 9 to 5 in a prostitution rank. I see no difference between the two. That’s what my deen tells me. That’s the mizaj that our deen is trying to create. You think you should have repulsion on the basis of your tabiyat? No! You should have repulsion on the basis of what Allah (swt) has forbidden. And a thing that Syedna Rasool Allah (saw) has mentioned that will bring about the end of time for this Ummah, how can you not be repulsed by such a thing?

How can you not feel a moral outrage, this is what we call in English. That you should feel a moral outrage. Just like you would feel if a vulgarity took place such openly, you should feel the same level of moral outrage at the presence of these institutions in your society. We don’t feel that, at all.

4. Lying will be widespread.

5. Murder will be widespread.

6. The believers will sell their deen for a small price. That’s what happens when people miss their prayer. You go to any commercial centre in any city and just see what happens during Jumma. The vast majority of people do not pray Jumma. Aap k aksar dukaandar Jumme k liye nahi jaate hein. The majority of your corporate workplace does not go for Jumma. If you go to a store and let’s say the Medical Store owner decides not to go for a Jumma. Let’s just talk about the farz of Jumma. How long does it takes? It would take 20 minutes max, although you could get done with even less than that.

So let’s see what is it that this owner is doing in those 20 minutes instead of praying Jumma. What exactly did that guy earn? Maybe he sells Rs. 500 or 600 worth of medicine. Maybe he sells Rs. 1000 worth of medicine. Within 20 minutes he’s not going to sell much. What’s the cost of that medicine? Probably Rs. 700 or 800. So what did he do? For Rs. 200 to 300 he decided to leave his Jumma. Had he closed the shop how much would he have lost? What was the cost of that 20 minutes of closure of shop? Just a few 100 rupees. That’s it.

Chand 100 rupay k liye. That’s what Syedna Rasool Allah (saw) said that they will sell their deen for a small price. Now this is what Allah (swt) says about the kuffar from the ahl-e-kitaab that “they sold their soul for a cheap price.” And this is the exact same thing that Syedna Rasool Allah (saw) said about his Ummah that they will also sell their deen for a small price. That would be a sign for the end of time.

7. Zulm (oppression) would become widespread. Within 48 hours you have 120.000 refugees from Waziristan. Who are they? They are all mazlumeen. This is their shar’ai definition. Within a period of 2 days you can create this many mazlumeen. That’s phenomenal.

8. Talaq (divorce) would be widespread.

9. People will die sudden deaths. Heart attack, strokes, to name a few.

10. The Muslims will blame others for their problems. Allahu Akbar! Muslims will blame others; they won’t think that it’s their own earning or their own fault. They will blame others for their difficulties.

11. There will be hot weather. Syedna Rasool Allah (saw) said there will be hot weather despite rains. He added that lest a person thinks that rains would stop. English tarjuma of this would be: Global warming. Green house gases. This was predicted by Syedna Rasool Allah (saw) 1400 years ago and mentioned as an alaama of qurb-e-qiyamah. That means Muslims only after knowing the first sign, let alone so many signs, should take ibrat. We don’t do that.

12. The leaders of the Muslimeen will be from the zalimeen. The unjust and undeserving people will be amongst the leaders of the Muslims.

13. The hudood will be suspended. What is hudood? Hudood is Allah (swt)’s own stipulated punishment for those things which Allah (swt) has Himself declared to be a crime. Now tell me as Muslims, if Allah (swt) declared something to be a crime and then Allah (swt) Himself said what the punishment should be for that crime then we should at least in act those punishments, if nothing else. That’s the easiest open case of criminal law. That those things that Allah has said is a crime and the punishment He has set for those crimes, that is what is hudood. “Hudood will be suspended.” English tarjuma: women’s protection act.

14. Children will disobey parents. Children will lose their respect and will start disobeying their parents in matters that are permissible. In fact what happens is that children today are obeying their parents in disobedience to Allah (swt). Or the children are being asked by the parents to obey them in disobeying Allah (swt).

There was a time when parents used to ask their children to obey them in an equal obedience to Allah (swt) and now the parents ask their children to obey them in an equal disobedience to Allah (swt). They want their children to not look a certain way, not to dress a certain way, not to act a certain way, not to follow the deen, not to follow Sunnah, not to follow shari’ah. So then they command their children not to do so.

Sometimes they invoke this right that Allah (swt) has given them, that o my son or daughter, doesn’t your religion tell you to obey your parents? At that time they say your religion they don’t even say our religion. Know that the deen of Islam and the Quran doesn’t anywhere say that you must obey your parents. The Qur’an says you must be kind and respectful to your parents. Obedience lies to Allah (swt) and His messenger alone.

Yes, you can obey your parents as long as their obedience doesn’t mean disobeying Allah (swt). There’s no obedience to a creation if that obedience equals disobedience to the Creator. That’s not possible. The same Allah (swt) who has allowed their children to be kind and respectful to them how can those same parents twist that right of Allah (swt) and tell their kids to disobey Allah (swt)!

15. Singers will be given a great status in society. Singers will be given a maqam of izzah in society. English tarjuma: celebrity… celebrity musician. Allahu Akbar! Koi soch sakta tha k these would be the celebrities of your time. And this is again referring to inside the Ummah itself.

16. The later Muslims will curse and slander the earlier Muslims. They will say that the earlier Muslims didn’t know anything. The earlier Muslims just came up with ijtihad based on the top of their head. The earlier Muslims didn’t know Hadith. As opposed to the beginning of the deen when the later Muslims used to have love and respect for the earlier Muslims. The people who met the sahaaba said we would do your it’tiba that’s why they were called the tabieen. The people who met the tabieen said we would do your it’tiba and they were called taba tabieen. Allah (swt) says in the Qur’an: follow the person who has taken up the path that leads towards Me. Allah (swt) in Surah Fatiha tell us follow the siratal mustaqeem. What is that path? The path followed by sirtatal lazeena aminoo, those who were blessed with the favors of Allah (swt).

All of these signs make us realize that we are definitely living in the time of fitnah. All of those first Ahadith generally about fitrnah, and then all of those Ahadith about the alamaat of the fitna of Dajjal and of end of time all of these signs are present. In fact in my own personal study of Hadith, I have not come with a single spiritual alamat of the Ummah that was mentioned as a sign of qurb-e-qayyamat except that I found that spiritual condition present in the Ummah right now. So we are living in that age.

Now we come to the real purpose: what does Allah (swt) tells us to do? What are we supposed to do in these halaat? Whether you want to still view it as your mulki halaat, whether you want to realize now that actually this is the age of fitnahs or this is the age of beginning of the end of time. How long will that journey take, again nobody will know. But the forces of Dajjal are already present. The pre-cursors the preludes of Dajjal are rampant. What should we do in response to this?

So listen to what Allah (swt) says in the Qur’an al Kareem:

Wala tahinu wala tahzanu wa antumul aalaun inn kuntum mo’mineen.

Wala tahinu: sust na bano. Don’t be lazy. Don’t have apathy, don’t be disinterested. This is exactly what we do. You look at this country and you will see many people going exactly opposite to this verse. They would tell you k halaat ki waja se zara susti aa gai. Koi cheez karne ka shauq nahi hai ab. Kisi cheez mein dil nahi lagta. Ibadaat mein bhi dil nahi lagta. Dunya k kamoun mein bhi dil nahi lagta. Complete apathy, complete disinterest, complete laziness. Completely opposite to the hukam of Allah: Don’t be lazy. Remain active, remain dynamic, do something! Fix yourselves and be a means to fix others.

Wala tahazanu: aur pareshan mat hou. Aur har ek Pakistani ki zabaan par hai pareshan houn. Every single one says ham pareshan hein, ham halaat ki waja se pareshan hein. Everybody is saying that. The Qur’an is saying don’t grieve, don’t despair, don’t worry, don’t fear, don’t have stress, don’t have tension, don’t be depressed, pareshan mat hou. Seedha urdu tarjuma. Phir bhi sab pareshan.

Antumul aalaun inn kuntum mo’mineen: You will be a’ala, you will be triumphant and victorious if only but you can make yourself believers. This worry and depression won’t take you anywhere. Instead you must work on yourself and become believers. This laziness, apathy, disinterest is not going to take you anywhere. You must become believers. Even physically people have become stationary. What in English in America we used to call ‘couch potato’. The elites of this country have become nothing more than couch potatoes. Dunya Tv, Samaa Tv, Aaj Tv, Aag Tv… aag bhi eik cheez hai. Subhaan Allah! Couch potatoes, and they watch hours of that till 11 pm, till midnight, till 1 am and then they go to sleep without praying isha and they don’t wake up for fajr in the morning.

You tell me what’s going to happen to such a society? What does such a society deserve? What do such people deserve? At least what do they deserve from their Allah (swt)? You tell me. They sit down and do exactly the opposite; they become lazy, they watch tv for hours till they say I’m depressed and they go to sleep without praying isha and they wake up having missed their fajr. I’m not talking about one or two people here. You know that this is the case with the majority of the elites of this country; whether you want to view them as economic elites, political elites, military elites, civil servant elites, educated elites, journalist elites, lawyer elites, judge elites any way you want to plot it. Un mein se kuch naik log bhi hein lekin buhot aisay hein they are exactly the opposite to the Qur’an.

For me that is actually the biggest sign of end of time; that the thinking Muslims, jo samajhdar Musalman hein, the ones who may actually even have some ability, jo sahibe ikhteyar Musalman hein, as opposed to the poor guy who drives the rickshaw, they are going against Qur’an. When they are going against Qur’an then what is the hope for your society.

Allah (swt) says that the izzat is given to the believers. All we have to do is adorn ourselves with the sifaat of imaan.

What should we do?

1. Work on ourselves.

This is what the Qur’an is telling us to do. Try to look within ourselves and see how we can improve ourself. Try to see what is wrong with me as an individual in the eyes of Allah (swt) and His messenger. What is there in my life that is divergent from the Qur’an and Sunnah? To do tabsira on myself in fact to do several tabsira on ourselves. This is the first thing that we should do.

2. Don’t be lazy. Don’t be heedless.

3. Don’t worry! Don’t become pareshan. Don’t despair. Don’t become depressed.

4. Have Sabr.

Allah (swt) tells us to do sabr and have patience, why? Because after every difficulty will come ease. It is just upto us whether we want to spend that time of difficulty in a state of sabr or not. So we must learn to become people of sabr. By the way, sabr is not passive. People think sabr in Islam means just to sit back and be patient. Sabr is a very dynamic concept. Sabr means himmat, fortitude, istiqamat, perseverance. That’s what sabr means. It doesn’t mean that Allah (swt) is with the people who are passively patient. It means that Allah (swt) is with the people who are dynamically strong and persevere in the face of adversity. We must have sabr. That is a strength that we must have. We must develop our will power. We must be people of action.

5. We must remain razi with Allah (swt).

You must always remain pleased with Allah (swt). We can never become displeased with Allah, disillusioned with Allah (swt), or upset with Allah (swt), or complaining to Allah (swt). We must remain razi. This is also a part of the sabr. This is also a part of the himmah. That we remain completely pleased Allah (swt) with You in this state as we were in the other state. Our being pleased with you has not changed in any way.

Look at Rasool Allah (saw) how he was always pleased with Allah (swt). Allah (swt) bestows the mantel of naboowat on him. He goes out and tries to invite his family members. Uncles refuse him. He tries to invite his tribe Qurraish. The vast majority of them refuse him. He tries to invite the youth of Makkah Mukarama. The vast majority refuse him. He was being faced with adversity. Then he is opposed, persecuted, prosecuted, oppressed but he was always razi with Allah (swt). People say this “itnay bhi nahi ham buray Allah (swt) kun ham par aise halaat guzarte hein?” Ham apne aap ko kya samajhte hein?
D you ever think that Syedna Rasool Allah (saw) made this dua k “Ya Allah! Mein tou khatimun Nabiyeen houn. Yeh kaunsi baat hui k mere chacha ko imaan ya mere Quraish waloun ko imaan naseeb nahi hour raha. K Abu Jehl aur Abu Lahab meri baat nahi maan rahe”. He never thought like that. He was always razi with Allah (swt).

Syedna Rasool Allah (saw) goes to Taaif alone thinking that I had a wet nursing mother Haleema Sadia in Taaif when I was a baby. No one would have remembered it was so long ago but he thought maybe just that nisbat will make somebody in Taaif accept me. So he walks to Taaif all the way alone. Not one person in all of Taaif takes Imaan. No man, no woman, no elderly, no child, not a single person takes Imaan. But Rasool Allah (saw) is still razi with Allah (swt). Subhaan Allah! Pleased with Allah (swt) at all times, in any situation.

We must learn to be pleased with Allah (swt). If we are pleased with Allah (swt) then Allah (swt) will be pleased with us. When Allah (swt) becomes pleased with us then he will save us. He will take us out from any and all of our situations.

6. Develop a ta’aluq with Allah (swt).

We must develop a relationship with Allah (swt) by way of doing amaal. Today the average Muslim is totally disconnected from Allah (swt), has lost touch, has lost contact. We say this about one another that he is out of touch. She’s out of touch. She never contacts, he never contacts anymore. That is actually how a believer has become with Allah (swt). We are out of touch; we have lost touch lost contact with Allah (swt). No ta’aluq at all. A sign of that is we cannot make dua for more than 2 minutes, we cannot stand up and pray nafl for 5 minutes, we cannot read the Qur’an for 5 minutes. We have no ta’aluq with Allah (swt) and this is our own doing. Ham ne khud iss ta’aluq ko khatam kar diya hai. It’s insane. Generally speaking insane, and at times like this it is sheer insanity to lose touch and contact with Allah (swt).

The way to create that contact is through amaal; to become people who do good deeds, and we have to do extra. It’s not enough anymore to just do fard and waajib. Some of us think that deen has been reduced to just doing fard and waajib. It’s not going to be enough to just do that. Do you think that a student who is struggling with his CGPA just comes up with D’s he would be fine? You say k fard tou yehi tha na k F nahi lena hai. He comes home to his parents and says I got straight D’s in this semester. Do you think the parents will say that yes you are lifting yourself out of a difficult situation? It’s amazing that the same parents who are not happy if their kids get straight D’s themselves are getting F’s with Allah (swt). They never think about it.

Mein tou aap logoun k waldain k halaat par bara tarasta houn. The people in this country who are in their 40’s or 50’s… Allahu Akbar Kabeera! So distant from Allah (swt) mein hairaan hota houn jeetay kaise hein mujhe samajh nahi aata. I don’t know actually how they live this Allah-free life. I don’t know how they manage it. Their gatherings are Allah-free, Allah ki yaad se free, Allah k dhikr se free. Their homes are Allah-free. Even their whole entertainment system, they lead Allah-free lives. Their workplace is Allah-free. This is completely opposite. We have to bring Allah (swt) back into every part of our lives, everywhere. When people look at our office, our cubicle they should think of Allah (swt), when they enter our rooms they should think oh this place reminds me of Allah (swt). We have to start surrounding ourselves with the reminders of Allah (swt). That is the way you are going to bring Him back in ta’aluq with yourself. You have to remind ourself our own haqeeqat our own asal which is we are abd Allah. We don’t even think like that.

How many times do we consciously think that I’m not a free person? I’m a slave of Allah (swt). We don’t even have that consciousness anymore. Ye soch hi nahi hai hamare andar k mein tou kisi Rab ka ghulam houn. Mein koi aam aadmi nahi houn. Do you ever say to somebody when they invite you that I cannot go there mein tou waisa admi nahi houn mein tou Allah ka ghulam houn. Mein kaise ja sakta houn wahan par? Mein tou kisi nabi ka Ummati houn. Mein tou kisi ka beta houn ya mein tou kisi ki beti houn.

We have completely lost our identity. People don’t even think like that. When Rasool Allah (saw) told us that Ummul mo’mineen the wives of Nabi (saw) are our mothers, then who do you think our father is? Father is the husband of the mother. Nahi samjhe? So the biggest thing that Syenda Rasool Allah (saw) is saying that his wives are mothers of the believers, he is saying I’m Abu mo’mineen i.e. I’m the father of the believing men and women. Has any man ever thought like that? That “I’m the son of Prophet (saw) what are you talking about? What makes you think I can do that for you?” Has any woman ever thought like that “I have to carry myself in society like the daughter of Prophet (saw). I have to have a haya that befits the daughter of Propher (saw)”. We have forgotten who we are and we have lost our ta’aluq with Allah (swt).

7. The last and final thing is that we should make taubah.

We seem to think that we don’t need to make taubah. Allah (swt) says that we must repent to Allah (swt) a true and sincere repentance. In another place Allah (swt) says that you should make taubah all together. We should think that I’m the reason it is because of my sins, because my name is written with this Ummat this is why all of this is happening to Muslims. We should think that it’s my presence, my wajood in this world that is causing this to happen. That’s the level of taubah we should make. But we don’t think like that. I will make you think like that.

If you’re a woman, you should think that at any point in the day if there’s a Muslims sister of yours whose izzat is being taken whether it is in Afghanistan or Iran or Kashmir. Now imagine Allah (swt) just like you like to watch the tv channels, Allah (swt) is Al Baseer He is watching everything. He can see everyone at every single moment. At that very same moment He looks at this other Muslims woman who is well-off and well educated in Pakistan. What is she doing at the moment? She is herself walking around without haya.

Imagine how it must look to Allah (swt) when at that same moment a Muslim woman is being oppressed. Right now how many Muslim women are sitting in these areas you have written them off completely by calling them illaqa-e-ghair. While they are wondering if a drone would come and bomb them to smithereens.

This is terror. You want to know what terrorism is? It’s a state of terror that every single night you think that any second you can be blown to bits, to pieces and your children and your grandchildren can be blown to bits, to pieces and your entire country couldn’t care less about you. And the women of this country won’t even shed a tear over you. You never sleep one night like that. Your terror is that the lights are going to go and the fan would stop working for an hour. That’s the extent of your terror. We just don’t realize what’s going on in this world. We are completely oblivious, we have become cold hearted.

If you’re a man you should think that at that same moment at that same time when somebody is rising up in pain and somebody is sitting without any home and that same night when some woman is being oppressed, switch the channel to that young man and what is he doing? The Muslim young man is doing badnazri. Exactly at that same moment dono Allah (swt) ko nazar aa rahe hein. Imagine what must Allah (swt) feel looking at that situation. Sins are so rampant. We don’t even have the strength to get up for tahajjud and make dua for the muzlimeen. What is the worth of your news commentators on tv? They can’t even get up for 5 minutes and make dua for someone? We are really the cold-hearted, the dead hearted Muslims.

We have to make taubah of this. Ya Rab e Kareem I make true taubah to you. I make taubah for all the things that I have done in my life that have numbed my heart. I make taubah from all those things that have made my heart fall asleep. I make taubah for all those things that have made my heart dead. I make taubah for everything that I’ve done that was ever displeasing to you. I make taubah for not feeling for my fellow Muslims. I make taubah for not being dynamic and trying to help others in the society. I make taubah from all of these things. It’s time that we make taubah to Allah (swt).

If this Ummah, this country, our people were able to learn the power of taubah; the power of taubah is such that it attracts Allah (swt). He is At’Tawaab. It means that Allah (swt) is the Being always ready to accept our taubah. No other being is like that. Agar ham dunya k dhakay kha kha kar bhi Allah k pass jaate hein tou Allah hamein taana nahi karte k aap tou idher udher hou kar phir Mere pass aye. Jaise ham eik dusray ko karte hein. Somebody goes somewhere else, somewhere else then somewhere else, and as a last resort comes to you aap taana dete hein usse acha ab mere pass aye. Allah (swt) is not like that. Woh tou baray khush hote hein. Allah Ta’ala ajeeb Parvardigar hein. Woh tou buhot khush hote hein. Balke mein aap logoun ko bataun Allah (swt) Haal mein aate hein.

Allah (swt) ka haal suno Qur’an mein. Allah (swt) farmatay hein k Ay gunehgaar Musalmaan, aap mere pass aa gaye? Aap taubah taaib hou kar Mere pass aa gaye? Mein tou aap par toot parta houn. Maafi kya, Meri muhabbat aap k pass hai. Allah (swt) keh sakte thay k Allah ta’ala ne gunehgar mo’min ki maghfarat kar di. Ya Allah (swt) ne taubah ko qabool kar liya, maaf kar diya. No no, Allah (swt) tou Juzz mein aa gaye hein. Allah (swt) tou farmatay hein k ay Mere gunehgar Musalman aap puri dunya se dhakka kha kar aate hein. Mere pass koi cheez nahi le kar aate hein. Bas Meri nafarmani le kar aate hein. Magar aap ne dil se taubah kar li, aap k dil mein nidamat aa gai. Sun lo Meri muhabbat ka ailaan suno k Mein taubah karne waloun se muhabbat karta houn. Mein ne aap ko apna mehboob bana liya.

Ye hein hamare Allah (swt). Hamare Allah hamein apna mehboob banana chahte hein. Mehboob-e-khuda gunehgaroun k liye. Gunehgar Package: To become the mehboob of Allah (swt) just make taubah. That’s it. Laut jao wapas Allah (swt) k pass. Apni zindagi se taubah karo. Iss duri se taubah karo. Bas keh dein Allah (swt) mein aap ka ban’na chahta houn, ya chahti houn. Mein apni do-rangi se tang aa gya houn. Mein bhi seedhi saadi, sachi, suthri zindagi guzarna chahti houn. Mein taubah karti houn. Taubah karta houn.

If we can make this amal of taubah, and if we can fix our own halaat and inshaa Allah Ta’aala if we become people of sabr, Allah (swt)’s nusrat is there. He is still the being who has pledged His nusrat. He is still Rabbe Kareem. His nusrat and nijaat will come swiftly if only we can make our taubah swiftly and once again become mo’mineen.


وَآَخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ