Ask & I Will Give
English Bayan, 51 mins
27th April, 2021

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Ask and I Will Give

​Alhamdulillah, we do Shukr to Allah ta’ala millions and billions of times over that Allah ta’ala has allowed us to arrive here with goodness and well-being and safety. In this month of blessings and Barakaat, we are aware of the facts of Ramadhan, but we cannot imagine the Ni’mahs, the treasures, gifts and rewards that Allah ta’ala has put in Ramadhan; we cannot imagine the reality of those things. But in proportion to the capacity and understanding and brainpower that Allah ta’ala has given us, we know that Allah ta’ala has not given Insan anything better than this. Why? Because there is no part of the Deen that Allah ta’ala has not refreshed for us and revived for us, for He has given us this opportunity to refresh and remember and revise. We can attain everything that is important in our lives in Ramadhan. The thought came to me at the beginning of Ramadhan that I should keep on sharing and discussing this with you. From the first day, this passion came over me, and then my points and discussions went in that direction. May Allah ta’ala make these points and discussions valuable and beneficial for me and for you.

​There is an Amal which is readily accepted by Allah and very beloved to Allah. You can imagine how beloved it is in the light of what the gracious Prophet sallallahu alayhi wasallam said about it. Nothing else has more weight or power to Allah; there is no value, weight, importance and significance in anything that compares to this. Now think – what is that action, that item, that factor? This humble servant thinks that what Allah likes most is the thing that His Makhluq likes most of all, and the thing that is most beneficial to his Makhluq. So from this message, we realise that this is extremely valuable for us – very, very valuable indeed. And what is that? To ask from Allah! To ask from Allah – what we call Dua. Asking and requesting from Allah – this is an extremely great action that Allah ta’ala has given us - if we can only understand its reality, and if we can only understand how great it is and how much reward Allah has given for it.

​Allah has given us permission to make Dua, to ask and to request. We have Ijaza. In the world, can you ask anyone for money? Fathers often say ‘Don’t ask me for money – beware!’ They do say that, don’t they? They say ‘You can talk about other things, but don’t ask me for money.’ The mother often says the same thing as well. ‘Don’t ask me for any more food – that is enough. I’m not going to make you any more or give you anymore.’ She says that, doesn’t she? But our Rabb says ‘If you don’t ask Me, I will be upset with you!’ Imagine the greatness of Allah. ‘If you don’t ask Me, I will be upset with you – why don’t you ask Me? Don’t I give to you?’ SubhanAllah. So the hint here is that if you don’t ask, it means that you don’t have Yaqeen - certainty - that your Rabb will give to you. Then Allah says ‘This person is Mutakabbir – he has Takabbur because he is not asking from his Lord. He doesn’t have Yaqeen.’ And this is the point - that this is based on Yaqeen. You will only ask from one who you believe will give to you.

​If you want to get a loan from someone or borrow something from someone, you won’t go to a person who will slap you in the face. Would you? No – you will only go to a request a loan from someone if you think ‘Oh, I am hopeful that he will agree to my request and not reject me.’ Even if you have to travel all the way to France to reach such a person, you will do so. But if there is a rich person who lives down the road from you, you won’t ask from him because you won’t have certainty that he will give to you. Say SubhanAllah. So not asking shows that we feel that Allah is far from us. That is why people ask from idols and from trees or from the stars. They make these requests, don’t they? They go to artificial items to make their requests, because they don’t have Yaqeen that Allah ta’ala is very close to them. They regard Allah as remote, and that is why they don’t ask Allah – they think that the idols are closer. This is foolish, but they go to crystals and rocks.

That is why Allah doesn’t like Shirk, because it shows that they do not have Yaqeen. We start doing this, even though we are so distressed and upset, and we start looking left and right for solutions – but we don’t raise our hands and say ‘Ya Allah – give!’ SubhanAllah. What should we say? ‘Ya Allah – give!’ But we don’t ask – the ones who should ask, don’t ask. And if we say ‘Please give!’, we have certainty in our hearts that Allah won’t give. Allahu Akbar. Our Yaqeen is that we won’t get what we are asking for.

My brothers, this is a very great and important area of our lives – so important that Allah’s Nabi sallallahu alayhi wasallam gave us an Ajeeb and unique Hadith about this. The person who gets the Tawfeeq to ask and plead and request from Allah, then in one Hadith it is said that Allah ta’ala has opened the Doors of Mercy for that person. Allah ta’ala has unlocked them - this is the key to the locks. In another Hadith, it is stated that the Doors of Jannah also open for that person – SubhanAllah. This is for those people who have Yaqeen and certainty that Allah is close – for them, the Doors of Jannah are opened. In another Hadith, a third meaning comes, that not just the Doors of Rahmah and Paradise are opened, but also the Doors of Acceptance are opened up. This is how great a point this is. Allah is saying this, but we don’t ask because we have the conviction inside that Allah won’t give. This is the nagging feeling that we have inside

But is there any person in the world who does not have a need? Even a king whose treasure chests are full and whose palaces are full is in need. His standard may be related to the quality of his diamonds, as he thinks ‘If only I had a diamond as big as the one that other king has got, then I would be happy. If only I could get hold of that one, that would complete my set.’ If his need was complete, then who would ask from Allah? Why would Allah ta’ala say ‘Ask from Me’? Allah ta’ala knows that whatever people have, it is things that Allah has given them. Allah is saying ‘However high a person rises in status, I will keep him being a Faqir. He will still be in need; he will be a beggar. Whether he accepts or not, he will have to come to Me.’ Allah makes a person a king and gives him a court and a palace, and everyone thinks that he has no needs, but if you ask him ‘Do you have any needs, oh king? Do you have any requirements?’ do you think he won’t have any needs, my brothers? Will there be nothing he requires?

Look, this is such a big thing, and that is why it is stated that there is no greater thing in the Sight of Allah. Dua is so very valuable. Allah says ‘Ask, and I will open the Doors of mercy and the Doors of Paradise and the Doors of acceptance.’ Your Duas are accepted beyond accepted - because who are you asking from? Allah. We are asking from Allah. There was a pious elder by the name of Hadhrat Hassan, who was a very great Sheikh of his time. Another Sheikh of that time, Abu Usman, became ill and Hadhrat Hassan heard about his sickness, so he went to see how he was. But he also went for his own need – what was his need? He had heard a Hadith of Rasoolullah sallallahu alayhi wasallam – and these were people with Yaqeen. So he got this opportunity and thought ‘Why shouldn’t I fulfil this Hadith where it is stated that if you go to visit a sick person, ask him to make Dua, for the Dua of the sick person will be accepted.’ Say SubhanAllah. Look at this. Look at the paths Allah ta’ala has given to us – there are so many paths! There are so many doors; first, you will get the reward for visiting the sick, and secondly, that sick person’s Dua will be accepted.

And on top of that, this humble servant says that if you are shy to ask the sick person while you are there, then make Dua yourself while you are there – SubhanAllah. Do Dua yourself while you are stood there – ask him to make Dua and make Dua yourself, and both Duas will be accepted. This is because we say at times that we are shy to ask, thinking ‘How can I ask him – he is sick. Why should I pester him, the poor soul –he is down, and he is tired.’ So then what should the person who is visiting do? Ask through Dua yourself, because Allah ta’ala’s Rahmah is raining down. Allah ta’ala says ‘When a person is sick, My Rahmahs are descending.’

So Hadhrat Hassan said ‘Okay, I will go’ and when he got there, he said ‘Hadhrat, do Dua for me.’ And he said ‘Okay, I will do Dua for you.’ He raised his hands and followed the Tariqah that first he made Hamd of Allah, praised Allah, and then he sent Durood on Rasoolullah sallallahu alayhi wasallam, the Habeeb of Allah, and then he asked Allah. This is the Tariqah of making Dua, yes? The more Hamd you do at the beginning and the more beautifully you send Durood, the more quickly your Dua will be accepted. Say SubhanAllah. So he raised his hands and made Dua. And following the Dua, he said ‘Ameen.’ At this Hadhrat Hassan said ‘Congratulations – your Dua has been accepted.’ He said ‘What?’ He was also a Wali, but everyone is at a different level – the Walis have different levels. He said ‘Hadhrat, how do you know the Dua has been accepted? Have you received Ilham, inspiration, about this? You are an Ajeeb man, if so. This is Kashf.’ Hadhrat Hassan replied ‘Don’t you know why I am saying this? This is higher than that - this is from Qur’an!’ Say SubhanAllah. He said ‘Have you not heard in the Qur’an that Allah says {ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ}? Allah says ‘Ask from Me – that is your job; and it is My job to give to you. Oh My servant, how can it be that you ask, and I do not give to you? I promise you – you ask and { أَسۡتَجِبۡ لَكُمۡۚ} – I will give to you.’ So Allah ta’ala has given to you!’ SubhanAllah.

Allah has explained how much Yaqeen His servants should have, but we lose out so much. We raise our hands and think that we won’t get – that is our Yaqeen. That is why we don’t get anything, because we don’t believe that we will get anything. We just raise our hands out of habit and think ‘Okay – this man is sick, so let me ask for this that and the other.’ I swear by Allah, the person who learns how to make Dua can never lose out in this world – he can never lose out. He can never lose out. A person who has Yaqeen on Dua, who has Yaqeen on this point, will never go without. We are in this conundrum, in this trap, but when a person has Yaqeen, it is said that his Dua is accepted - Mubarak. Allah says {ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ} – ‘Ask Me, and I will give you the answer.’ What answer will Allah give? Allah is saying ‘I will give you the answer to what you have asked Me. Your Dua has been accepted by Me.’ SubhanAllah.

So why is it that we do not look at Allah’s Hikmah, and instead start thinking with our brains and our minds? Firstly, our demand is ‘Whatever I am asking for, I want to be given that thing immediately.’ This is everyone’s demand, isn’t it? So listen to one point in regard to this. Who are you asking from? Allah - who, from everything, loves us most of all. That is why Allah ta’ala has opened the doors for us. There is no one who loves us more than Allah – do you have this Yaqeen? So I will ask you a question now: In your house, your mother and father are the most respected and they love you the most – is that not the case? Imagine if a person said to their mother ‘Mother, give me five pounds,’ and she didn’t give them that five pounds. Yes? He says ‘But I want five pounds,’ and she says no; and the father also says ‘No – you are not going to get five pounds,’ even though he has got a lot of money.

This is an example of the Dunya relationship with the mother and the father, so what about the relationship with Allah? Now a third person sitting with the mother might say to her ‘Go on, give him the money. You strange mother, why don’t you just give it to him?’ They start criticising and saying ‘What kind of parent are you? Your child is asking for money, but you are not giving him any. Why are you not giving him anything?’ So the father says ‘Come to the side and let me tell you. I could give him five pounds right now – I could give him five hundred – but what you don’t know is that if I give him five pounds right now, he will go away and use it to buy cannabis.’ Say SubhanAllah. He says ‘Now do you understand what I am saying? He will go and smoke cannabis with that five pounds, so is that a good thing for him? Or is my not giving him five pounds better?’ The friend will say ‘Absolutely – in that case it is better that you don’t give him five pounds.’ So when a person says ‘Oh Allah, give me this!’ does the servant know best what he needs, or does Allah know better? Tell me? So do you understand my point now? SubhanAllah – say SubhnaAllah.

So if the mother says ‘Oh, he is my Putar, so give to him, give to him.’ Do you understand what a Putar is? It means a son, Beta. It doesn’t refer to a daughter. All too often, they prefer the male child – is there anyone more beloved than the son? This is a side point. We keep on saying ‘I want a son, a son, a son’ yet he ends up with daughters – one, two, three daughters – and then he says ‘Why has my Dua not been accepted?’ Is he a Muslim who says this? Does he have Iman? He asks repeatedly for a son and he gets daughters. Dua has a direct link with Iman – remember this. There is a direct connection between Dua and Iman, a very beautiful and strong connection. He asks for a son and says ‘I did Tahajjud Salah and then made Dua; I made Dua with this Salah and made Dua on Hajj – but the more I ask, the more daughters I get! This is the opposite to what I am asking.’ Why is this? Allah’s Hikmah is ‘If I give him what he is asking for, this will bring him loss. He is asking from Me.’

So the mother will not give - she loves her son as well, but if the uncle is asked, he may say ‘Oh, give him the money – let him smoke cannabis.’ But the mother won’t give him the money. She knows, so she would die rather than give him five pounds, knowing that it would cause him loss and would bring a negative result. So Allah says ‘I will not give him what he is asking for because it will take him towards loss. I know this, so I cannot let him get married and I cannot give him a shop or a business.’ That person starts getting upset, but really, his Iman should be going to a high level and he should think ‘Oh Allah, I am so grateful that You are not giving this to me. Without doubt, You are giving me something better than what I asked for. It must be that it is not good for me.’ This is the way we should think. The paths of Muhabbat are indeed very Ajeeb and unique. The paths of Ishq are very unique – you have to understand this point. Only the true lover knows this.

So we may say ‘Allah is not giving,’ but Allah says ‘I am giving to you! In reality, I am giving you the really good thing that is appropriate for you at the moment.’ That is the position to take in regard to Dua, that if you are not getting what you ask for immediately, that is what is best for you. If you get what you ask for immediately, that is because it is best for you; it is for your benefit. That is the nature of Dua, so realise this point and don’t get upset if you are not getting what you ask for. Think ‘It is not appropriate for me now, so I am grateful to Allah that He is not giving this to me immediately.’ Okay?

So the second point relates to the timing. One thing is whether it is appropriate, and the other is when it is an appropriate time for Allah to give you what you are asking for. If, for example, you are making Dua for getting married, Allah ta’ala may say ‘It is not the right time for him to get married yet. Delay it – let him wait. There is a reason, and I know best. Let him mature some more.’ Whatever the reason may be, Allah has the Wisdom. Then, when the time is right, Allah says ‘Now let him get married. I will enable this Dua that you made now.’ So that is the second condition.

So we have done the Dua, and the third thing is that Yaqeen should go higher, should it not? Don’t question whether it gets accepted – one hundred percent, it does get accepted. So don’t ask for the result to come immediately – there is a time that Allah decrees to give, and Allah knows best. Even if you don’t get what you asked for in this world, the Dua is accepted - but in the Akhirah, the treasures accumulate and pile up. So the Dua is not rejected, is it? The Dua is accepted, either immediately, or at an appropriate time, or, if not in this world, then when the time of the Hereafter comes, which will be very quickly; then he will get it at that time. And what will be the position of the servant in the Hereafter? It is stated in a Hadith that when Allah gives you in the Akhirah what you asked for in the world, at that time, when a person sees the rewards of his Duas, he will see that these are unique rewards. He will say ‘Oh Allah, I can see now this reward for all the Duas I made in the world which were not accepted, so I now wish that none of my Duas had been accepted in the world so that I could receive this compensation instead in the Akhirah!’ Say SubhanAllah.

So I am trying to explain a point to you here - and this point is valid for the Ashiqs - because we are attached to Ramadhan, are we not? So listen carefully and I will try to make you understand. Listen carefully. What is the reality of Dua? Shall I tell you? Dua is that action that, above all others, gets you closest to Allah – closest to Allah. Say SubhanAllah. It is that action which immediately brings you so close - closest to Allah. What is the Waseelah, the means, to achieve this? Dua – SubhanAllah. Now what do me and you need? We need Allah’s nearness, His Qurb. Why do we do all the actions that we do? So that we can get the Qurb, the nearness to Allah. Why are you sat here right now to do Dhikr? What do you want? Allah’s Qurb. When you recite Qur’an, what do you want? Allah’s Qurb. This is the case with any Ibadah that you do. Acts of worship are done for this reason, that Allah becomes close to us, that Allah is pleased with us. Isn’t this the case? Dua is such an action that it takes you closest to Allah. How? Allah ta’ala’s promise is this: ‘I will give you what you desire, and on top of that, I will give you My nearness’ - this is an example of when you attain what you asked for in the Dua. So when you make your supplication in your Dua, first and foremost, Allah will give you what? He will draw you near to Him. He will pull you and drag you to that level of closeness, saying ‘This is My servant who has asked from Me – he is asking from Me.’ So when you make Dua, first and foremost, you get Allah’s Qurb. That is the result of making Dua.

So this is the third aspect: Dua is always accepted, and you will get Allah’s Qurb if you get what you asked for immediately, and you also get Allah’s Qurb if Allah delays giving until an appropriate time in your life, and if your Dua is only accepted in the Akhirah, even then you still get Allah’s Qurb – SubhanAllah. Whichever way, you attain the Qurb of Allah subhana wa ta'ala. SubhanAllah. So what is the difference in the three different stations of attainment, the three different times of acceptance? The Qurb that you attain will be on one level if the Dua is answered immediately – you will get one Darajah, one level of nearness; and if the Dua is answered at an appropriate time later in your life, then what will you get? You will also get the same level of Qurb as the one whose Dua is answered immediately. But in the third example, the person whose Dua is not answered in the Dunya, he will receive a second level of Qurb. How many will he get? Two levels of nearness – and where will he get that Qurb? Not in the world, but in the Hereafter. And he gets more than the person whose Dua is accepted in the world immediately or after a time - they get one level of nearness only.

The meaning of this Hadith is this, that Allah is saying ‘Whatever he desires, if his Duas are not answered, he will see the Qurb-e-ilahi and he will experience and witness Wilayah.’ He will get such high-level results and Darajaats that he will say ‘Ya Allah – it would have been better if my Duas had not been accepted in the world, because I would have attained such nearness to You in the Akhirah.’ SubhanAllah. So the point that arises here is that Allah promised one level of Qurb for the one whose Dua was answered immediately, and if his Dua was delayed in being granted, then he still got one level of Qurb - so why did the third person get that extra level of Qurb? Look how much Allah loves the human being. The third person, whose Dua was not answered here but which was rewarded in the Akhirah, he feels regret, doesn’t he? He has worry and anxiety and pain in his heart when his Dua is not accepted in this world – this is obvious, because he isn’t getting what he asked for. He has pain and regret and anxiety and sorrow, so Allah ta’ala says ‘Due to this sorrow and anxiety, I give you compensation – I give you double the Qurb.’ SubhanAllah. ‘One Qurb is for the Dua that you asked and the other is for the pain and anxiety that your Dua was not answered in this world. I will definitely give you double the nearness for that.’ Say SubhanAllah.

So how great Dua is, my brothers. Think for yourselves – but what is the reality of Dua and our approach to Dua in our own lives? We do not ask for Allah’s Qurb, so we are distancing ourselves from Allah’s Qurb, because Dua is accepted beyond accepted – one hundred percent. We need to do Dua – we should make Dua in every situation.

Now what has Ramadhan come for? It has come to draw us closer to Allah subhana wa ta'ala; to bring us closer to Allah. Every deed that we do is there to bring us closer to Allah. So come, let’s see – has Ramadhan told us to make Dua? SubhanAllah – say SubhanAllah. Yes? This is the meaning of Ramadhan, isn’t it? So will Dua not be a part of Ramadhan? It most certainly is a part of Ramadhan – a very important part of Ramadhan. This comes in the Hadith that I told you about, where Rasoolullah sallallahu alayhi wasallam said, at the end of Sha’ban, that we should remember the concise points that are essential to Ramadhan through which you will get everything in abundance. He said ‘You need to do the four things that I am telling you about.’ SubhanAllah. What a fantastic statement Rasoolullah sallallahu alayhi wasallam made. He said ‘Do these four things in abundance in Ramadhan: firstly, Dhikrullah, then Istighfar to Allah and then Dua – asking Allah.’ Say SubhanAllah.

Why have been told to do this? So that we can become habitual in this and so that when we live our lives after Ramadhan, we will not lose out. As long as you are alive, you will keep these habits of doing Dhikr of Allah, making Tawbah to Allah, and making Dua to Allah – SubhanAllah. This will become Noor for Insan. We are doing these actions in Ramadhan so that we can become habitual in them, and that is why Allah’s Nabi sallallahu alayhi wasallam said ‘Do this in abundance in Ramadhan.’ Do Katheer Dua and set aside a part of your time for making Dua. Remember this. We make time for Dhikr, and we make time for recitation of the Qur’an – don’t we? Did the Prophet sallallahu alayhi wasallam not explain this Hadith to us and say that we should read Qur’an and do Dhikr and pray Tarawih? But you should also focus on that part of Ramadhan which is the essence of your Ibadah. Have you taken time out for this? Have you kept some spare time for Dua? Say SubhanAllah. If not, we don’t have Yaqeen in Allah. If the servant has Yaqeen, the most time he would set aside would be for this action of Dua. He would spend more time on Dua than anything else because this is the real thing that we need to attain. A person gets everything via Dua - SubhanAllah. What a great statement.

15 fasts have passed until now – forgive me, I am not blaming or criticising anyone – but tell me, have you selected a specific moment of the day in which to make Dua? People make Dua after Salah, but that Dua is just a matter of wiping our hands over our face. It is not our Duas, but Moulana Sahib’s Duas that are being made at that time. It is he who is asking, but in reality, he doesn’t know what we need, does he? He doesn’t know if a person is hungry or thirsty or if you have a stomach-ache. He doesn’t know about your stomach-ache, does he? Yet we are saying ‘Ameen, Ameen’ to his Duas. That’s okay; he is making Dua and we should do that collective Dua as well – it is not a wrong thing, rather it is a good thing. But in the environment of Ramadhan, often we don’t give time to make Dua after Salah because we are in a rush to read Qur’an. We may be tired and say ‘Oh, I have read fifteen Juz up until today.’ Who told you to read fifteen Juz? Set your reading to this amount that if you read Qur’an for fifteen minutes, then make Dua for thirty minutes – say SubhanAllah! You are not upset with what I am saying, are you, you who read a lot of Qur’an? This is why our issues are not resolved – we need to place a lot more emphasis on Dua. Whatever action you are doing, do double the length of that time in making Dua. If you have prayed Salah for thirty minutes, then make Dua for one and a half hours – say SubhanAllah.

This is such a great Ibadah – a point is coming to this humble servant, so shall I explain the point to you? There are three states or phases of Salah. What is the first? It is when you are standing. What is the second state? It is when you are in Ruku’ – bowing. What is the third state? When you are in Sujood, prostrating. What a great action is Salah – all three states are different. What is stated about the first phase, the first posture? In the first posture, the human being is introducing himself to Allah, saying ‘Oh Allah, You are this, and I am this.’ SubhanAllah. When he is stood, he is saying ‘This is Your Power, and this is my servanthood.’ This point is from this humble servant – if you like it, accept it; otherwise, reject it. This Faqir is giving you just a little bit of a summary here. So what does he say while he is standing in this first posture of Salah? He needs to keep this attitude, not do any other action in this posture, and just say ‘Oh Allah, You are my Rabb and I am Your Faqir. You give, and I do Your Ibadah. I won’t do Shirk, but please do show me the path. Show me the Straight Path.’ Your dialogue is happening – ‘Oh Allah, You are this, and I am this’ – this is the introduction of the servant to his Rabb. So when he says ‘Allahu Akbar,’ he is saying ‘Go back, everything go back.’ When he says Allahu Akbar in the beginning, he is shunning everything and saying ‘Go back, everyone go back – leave me. I am about to speak to Allah subhana wa ta'ala.’ This is the case, isn’t it? So he arrives in that state and starts speaking to Allah – ‘Oh Allah, You are this, and I am this. You are this, and this is me.’ This is the introduction; you are introducing yourself – it is the introduction between Allah and His servant.

Allah says ‘Okay, fine, you have introduced yourself. What’s next?’ So then he says ‘Oh Allah – not now. I will go into the bowing position and speak to you.’ Allahu Akbar. ‘I won’t speak any further like this because I am ashamed now. I have introduced myself and told You what am I - and what are You? Oh Allah, You are the greatest!’ SubhanAllah – say SubhanAllah. ‘Where am I and where are You, oh Allah? I have introduced myself, so now I will submit myself and I will bow.’ Now when a person bows – as for example if someone bows in front of a good person – your heart submits. You don’t go into Sujood and prostrate, but your heart submits. And when your heart submits then your Wujood, your very self, submits as well.

That is how sincerity comes. When you meet a Wali of Allah, the heart gets like this. Other hearts can be like rocks and stones, and they don’t value, but those who value, then the heart shakes a bit. The more value and appreciation there is, the more their hearts will shake. Yes? The effect of the Wali comes onto the heart and there is Noor in the heart. They absorb the reflection from the mirror of the Wali of Allah, and they have Adab and respect and Ihtiram and regard – and that is how you get Adab. What does the person who has no Adab know? He will talk rubbish and nonsense because he has no Adab. He is immodest when he stands because he doesn’t know how to stand in front of a Wali of Allah, or how to speak respectfully to a Wali of Allah, or how to discuss with a Wali of Allah.

There is no compulsion in this from the Wali – he doesn’t say ‘Do this’ and Do that,’ but your Wujood will automatically submit. You will have Haya, modesty, Iman, shyness. The value and the respect and the appreciation comes automatically – this is a sign of Iman. This is not something that is imposed by force. The Wali doesn’t say ‘Why don’t you respect me?’ Maybe some Walis or so-called Pirs do this, but Allah says ‘No – don’t do this; don’t demand this appreciation, and don’t demand that you are recognised.’ Allah Himself tells a person off and he is forced to submit, and the humbleness comes into him. The Noor of his Iman is so high that the servant submits and bows to everything that is connected to Allah. Do you think he is doing Shirk? What Shirk is he doing, oh foolish person! It is the servanthood of Allah when he respects the Wali of Allah – say SubhanAllah. Do you understand what I am saying? Do you like what I am saying?

So what position have we got to? He introduces himself to Allah while in the standing position, and then goes into the second position – bowing. He has recognised that ‘Oh Allah, you are my Rabb and I am Your servant. I speak to you while standing.’ This is the servant who will also say ‘You are the Wali of Allah, so how could I speak to you with disrespect? Will I grab you and speak? No, my feelings don’t allow that – I will have Adab with you.’ The servant says this to the Wali of Allah – say SubhanAllah. This is a comparison here – this is piety. So then he bows himself in front of Allah. Allah ta’ala doesn’t tell him to. He says ‘Oh Allah, You are my Rabb, my Lord and I ask from You, so let me lower myself in front of you, oh Allah. I have come for this reason.’ So then, what do we do? What do we call this in our language? First there was what? Qiyam. Second posture? Ruku’ – bowing. Ruku’ is that you bow with your back straight with your hands correctly placed – all the Sunnahs. What is Ruku’? Allah’s Nabi sallallahu alayhi wasallam said ‘When you get to this position of Ruku’, then put your hands on your knees, and the palm should be open and the fingers spread out, not closed.’

Look at the Adab – spread the fingers on the knee, SubhanAllah. A person might say this is Wajib or Sunnah, but I am explaining my method. Wajib it may be, but when you bow, the Adab with Allah changes. Before, the Adab was to fold the hands, one palm on the wrist and to look down at where you are to descend into Sajdah, which is where you will speak in reality with Allah – SubhanAllah. So in Qiyam, keep your eyes on the ground where your forehead will prostrate, and fold your hands, palm on wrist. Now Allah says that the position has changed; now, you don’t fold one hand on the other, you open up your hands and bow down with a straight back; your eyes should be looking down and your hands should be spread out on the knees – this is Adab. Why? Because I am about to speak to Allah, my Moula – and there is no one greater than Allah. And there was no one greater than our Master sallallahu alayhi wasallam, who knew how to bow to Allah; there was no one greater than our Master sallallahu alayhi wasallam who asked from Allah, so he demonstrated. He said ‘I am telling you and showing you that this is the Maqam of Adab: open your hands and spread your fingers.’ A person may say this is Wajib or Sunnah, but the Ashiq says ‘Ah - this is the method! This is the method, the Tariqah of bowing in front of Allah, and our Master, our Prophet sallallahu alayhi wasallam, taught us this.’ SubhanAllah.

So now you go into Ruku’, and here, the style changes. Before, we said ‘Al-hamdu-lillahi rabbil-Aalameen, Ar-Rahman Ar-Raheem, Maliki Yawmi-d-Deen, Iyyaka Na’budu’ – and then the answer comes. What is Allah saying? The discussion is continuing at that time. But when he goes into Ruku’, the situation changes at that time. The discussion is transformed – the method has transformed, and the condition has changed. Say SubhanAllah. What is the condition now? Now Allah says ‘Oh My servant, the introduction has occurred – Me and you have introduced ourselves, and you have recognised who I am. Now, in this second position of bowing, what is your duty? It is something else – you have recognised who I am, so now, your duty is to recite My Hamd repeatedly.’ SubhanAllah! ‘Start doing a high-grade Hamd, such a great Hamd that I rejoice along with your Hamd!’ Allahu Akbar. This is the Maqam of Ruku’, my brothers. For this, we select one sentence – ‘Subhana Rabbi al-Adheem’ – ‘Glory to Allah, the Tremendous!’ But the Ashiqs say ‘Oh my Rabb, I feel like comprehensively praising You!’ So when you arrive in Ruku’, recite all the Hamd of Allah when you get there – Adheem, Karim – recite all the greatest words of Hamd in Ruku’. These are stated in Hadith - the Duas are present in Hadith. Do you understand what I am saying? Say SubhanAllah. So this is the Maqam of what? Of Ruku’ – of Hamd in Ruku’. So first was introduction in Qiyam and then comes Ruku’ – two postures, two Maqams.

What are we speaking about? This is the subject of Dua – and we haven’t even got to Dua yet! The position and the Maqam and the status of Dua hasn’t arrived yet. Where does Dua happen? When we do the second position of Hamd, of praising Allah, then Allah becomes happy and starts to love His servant. Then Allah ta’ala’s love connects with His servant, and Allah says ‘Oh My servant, leave the Hamd and the bowing – I am very happy with you. Now come to the next position, to the next posture.’ SubhanAllah. ‘Ya Allah, what is that position? What is that posture?’ Allah says ‘Don’t you know what that is called?’ SubhanAllah. ‘Oh Allah, what is that position?’ Allah says ‘That position is that when I called My Mehboob on one night, and invited My servant from the earth to the heavens; so he went on a journey and I called him and stood him in front of Me and said to him ‘This is your Me’raj!’ SubhanAllah. ‘This is your Me’raj.’ And My beloved loved his Ummah, and so he said ‘Oh my Maula, this is my Me’raj, but what is the Me’raj of my Ummah? I don’t want them to lose out, so I remember them.’ Allah said ‘Don’t worry, My Mehboob, I am aware of all of your feelings, and whoever is beloved to you is beloved to Me as well. Whoever is beloved to you is beloved to Me also. Whoever you like in your Ummah, I also like him, and whoever you love, I also love that person.’ Say SubhanAllah. ‘How can I forget?’ Allah subhana wa ta'ala says. ‘I gave you the Night of Me’raj, and due to the Sadqah of your love, I invited you close to Me and gave you a Me’raj. I will every follower from your Ummah the opportunity to do Me’raj also five times every day!’ Say SubhanAllah.

This is Salah, from which we run away – this is the dialogue that occurred. Allah says ‘I will give My servants extreme enjoyment five times a day in those five Salah, and I will enable them to do Me’raj.’ Allah has given us this opportunity five times a day, which is why we say that this Salah is what? It is the Me’raj of the Mu’min. But the Me’raj is not in Qiyam, and it is not in Ruku’; it has not come there. When does the Me’raj occur in Salah? In prostration - in Sajdah.

Another point arises in this humble servant’s mind, and this is regarding Tasawwuf, SubhanAllah. Why do we practice this subject of Tasawwuf? So that we can give ourselves away, so that we can assign ourselves totally, so much so that we consider ourselves as the worst and lowest of Insan. Just like the pious predecessors, the Walis of Allah, have said ‘We consider ourselves to be worse than the Kuffar.’ Hadhrat Mujaddid Alf Thani rahmatullah alayh has said this – and these were the real feelings that they had inside themselves. They felt even lower than a person who has no Iman – he said ‘I am worse than that person.’ Why? Because he had become so low and had so much humility and had lowered himself so much that he considered everything to be better than him. The self and the ego of such a person has been annihilated. Why? This is the point, and this is the biggest point here, which is that he thinks ‘Everything is Yours, oh Allah, and nothing is mine! Today, I have got this Maqam and this level – I am a big Alim, a Mufti, a Faqih, but in reality, Oh Allah, I am nothing. Whatever You have given to me, Oh Allah, is temporary. Whenever You want, You can take it away from me, so why would I be proud of any of this?’ SubhanAllah! This is the Me’raj of the human being, and this is when he will attain this. Oh Faqihs, you will attain Allah’s Qurb and the Me’raj at that time when the human being becomes like dust. He feels equivalent to the dust.

If you see a person who doesn’t pray Salah, you should never be proud and think ‘He doesn’t pray Salah while I do pray Salah’- no. When you see a sinful person who is drinking alcohol while you are coming out of the Masjid, don’t think like that. Never let your heart think, ‘Oh, he is doing Zina and I have got a beard and I wear Imamah’ – no. Or ‘Look at them – she is running around naked, while I observe Purdah’ – no! Don’t have even an atom’s weight of haughtiness, because you cannot even imagine or dream about getting the nearness to Allah if you have these feelings, if you have this pride that ‘I am a big man, I am a big shot, I am better.’ Who? How? How did you do this? What Qur’an can you read? You are not capable. How can you become an Alim and have a status? You are not capable. How can you become a human being? You are not capable. All of this has been bestowed to us, given to us.

But a human being doesn’t ask for this quality of humility – his mouth does not articulate this need. The one who asks, SubhanAllah, he doesn’t remain in this world; rather, he wanders around in the environment of Allah’s Qurb; his Wujood doesn’t remain in this world – his self does not remain in this world. Say SubhanAllah. He is not present. Allahu Akbar! Allah is saying ‘Who are you? You can’t even imagine or think or ponder.’ So when these thoughts come into a person, then here, a Maqam comes, a Sabaq in the Naqshbandi Silsila – and if you work hard, you can arrive to that station. A person gets this Maqam and this Sabaq at that point when he lowers himself to dust. There are so many Asbaq, so many stages, in the Naqshbandi Silsila, SubhanAllah – and he gets to that level when he rubs himself in the dust and the dirt, when he lowers himself. The description of that lesson is this exact same thing. This is a Tafseer of that Sabaq, that he feels he has become dust and soil – SubhanAllah. And when he becomes like dust and soil, he gets such a high Maqam that he sees the Maqams right up to Nubuwwat – say SubhanAllah.

So Allah ta’ala says ‘I will not leave your servants lacking. Oh My beloved, I called you to Myself and gave you Me’raj. Due to My love for you, I will give every member of your Ummah this Me’raj five times a day – but in which position? Not in the position of Qiyam, not in the position of Ruku’. Which position?’ Allah ta’ala says ‘I like My servant to submit and prostrate and rub his forehead, whether he is a king or a prime minister or a Mufti or a Muhaddith of a Faqih or a Qutb or a Qayyum. He may have all of the qualities within him, but, oh My servant, if you want to get My Qurb today after standing and bowing to Me, then tuck into Sajdah, into prostration!’ And this is the Mas’alah, that the more you rub your forehead into the dust in Sajdah, that dust which comes onto your forehead and into your nose, then when your nose smells that dust, you get that status within yourself – SubhanAllah. But we say that we want one carpet, and then another carpet, and then another layer of carpet again! Don’t we? And even then, we make a fuss in our Sajdah; even then the forehead says ‘Oh, I don’t want a mark on my forehead.’ SubhanAllah – is this how you attain Allah ta’ala’s nearness? Allah ta’ala has taken a human being to such a great position – where is humility? It is in Sajdah, in the third posture.

So here, the greatest Ibadah comes. I will come to the point now – try to understand the points that I make. I know that MashaAllah, it takes you time to understand what I am saying, so revise and repeat; revise and repeat. SubhanAllah, Allah ta’ala’s mercy and Karam is such that this has been instilled into my heart, SubhanAllah – and this is due to your Sadqah and the Sadqah of your shoes - this Faqir is nothing. When pious people are sat around a person, people like you who are better than me, then MashaAllah, I get the goodness due to your piety. So Allah says ‘The first point that was given is that when you are stood, then the introduction is made.’ Secondly, Allah says ‘Recite My praise.’ And now in the third phase, Allah says ‘Now all Ibadah ends!’ Say SubhanAllah. ‘All Ibadah ends, and you don’t need to do my Hamd now, and you don’t need to speak to Me, just do one thing, which is the greatest Ibadah that I am giving to you, and that I hold more dear than anything else!’ SubhanaAllah. ‘This is the greatest Maqam that I am giving to you, which is most beloved to Me and most dear to Me.’ The servant says ‘Oh My beloved Maula, oh My Lord – what is it that you like the most?’ Allah ta’ala says ‘I like most that you become a beggar and keep asking from Me, and that I keep giving to you and bestowing on you!’ Say SubhanAllah.

Are you enjoying this? What a beautiful point. So what is that Ibadah that Allah likes so much at that time? It is that same Ibadah that we run away from. {ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ} Allah says ‘Ask from Me – I will give to you!’ SubhanAllah. This is Dua – what a great action! Tell me. A person gets Dua in the form of the Me’raj in Sujood, in prostration - SubhanAllah. So now - listen to the point: when a person goes into prostration, he should do so many Duas to Allah, so many Duas. Collect them all, save them all – your desires, your requests, your needs – and then go into prostration and ask Allah for Dua after Dua after Dua – say SubhanAllah. Make innumerable Duas in prostration. It is not necessary that you are in Salah – when you need to ask, then go directly into Sajdah; it doesn’t have to be in Salah.

Shall I tell you something else from the Faqirs, from the beggars, from the pious elders? These aren’t Mas’alahs; they aren’t Mufti points. So if you are walking along on the pavement and you see something which you like and you need, and you have no money in pocket, then who is the One who gives? Whose treasures lacking nothing at all? His treasure chest is so full that the whole world could be stood, all those who are living, all those who have died and all those who have yet to come, and if they all stood in one place, Allah ta’ala says ‘Even if they were all to ask from Me, I am the Rabb, and I can give them so much from My treasure chests! How much shall I give? I can give them everything that they ask for, and more than that besides – I can give far more than that! Even after that, the ocean of My treasure chests is such that they are no more diminished than the water on a needle dipped into the ocean would diminish the ocean – not even that much would be lacking!’ So how miserly we are!

Are you enjoying today? SubhanAllah! The Duas that we make are never rejected – never. SubhanAllah. So say to Allah ‘Oh Allah, I want this, and I have Yaqeen that Allah’s treasure chests are with Him and that whatever I ask, He will give to me in one of the three methods that I have been told about.’ And the third method is the greatest, for in the Hereafter, you will get the reward for the Dua, and you will also get the two level of nearness to Allah, SubhanAllah. So when you don’t get what you ask for in this world, you should be more grateful, and say ‘Oh my Maula – You love me so much and You have so much love – that is why you don’t give to me in the Dunya and do not answer my Duas in the Dunya. That is why You have made me Yours!’ Say SubhanAllah. ‘So, oh Allah, I have understood that You have given me two parts – double the reward of Your nearness and love!’ Say SubhanAllah. This is Dua in reality, my brothers. So should we make Dua to Allah or not? Tell me. So if we continue to consider Sujood, the discussion will extend - many other points are coming to me - but time is short and we have to do Dhikr now.

So my brothers, Ramadhan has come to elevate, strengthen and make more intense and refresh those things that are most important - and how important Dua is! So in Ramadhan, make Dua in abundance and set aside a time for this. How many days have gone? Fifteen have gone; half is left - that is it. Up to now, if we haven’t apportioned a time, then select a time from now. I am hopeful that those who are listening will select a portion of the day or the night – and the night is the best time. Make a time, a portion of time, and sit down in that time, just you and Your Rabb, and make Sajdah, prostration – SubhanAllah.

My point was not completed, which was that if a person is walking around the marketplace and he sees something that he wants, then he shouldn’t look at anything, rather he should go into prostration and straightaway start asking from Allah – he should make Dua. People will think ‘What has happened to him? Is he making Salah? It is Zawal time – don’t pray now.’ He will say ‘No, I am not praying Namaz, people! I am not praying Salah or doing Tasbeeh, I am just presenting my needs to my Rabb, because this is the position that my Rabb likes the most and in which He gives the most. This is the posture that Allah loves the most.’
29th Apr, 2021