گناہوں کو چھو ڑنے کا طریقہ
Urdu Bayan, 53 mins
2nd September, 2021

Click for English
Download Audio


3rd Oct, 2021
​The Way to Leave Sin ​The Holy Prophet sallallahu alayhi wasallam left a unique and beautiful treasure for the Ummah. He gave us a very precious and valuable treasure, and that is to perform Dua. Regarding Dua, the Holy Prophet sallallahu alayhi wasallam explained, taught and demonstrated how to do it. He explained the times and opportunities, and which Duas should be done, and how they should be done, and this is a great treasure for the Ummah and a greater mercy than we can imagine. Most of all, what we should understand about Dua is that it is an Ibadah that is never rejected. What is Dua? It is to ask from Allah. And what can be asked? You can ask whatever you need to ask; ask whatever you want. If there is anything you need, ask for it from Allah, and the result will be that in every circumstance, you will attain what you are asking for. And sometimes Allah will give to you immediately, and sometimes, in His Hikmah, Allah says ‘I do not want to give this to My servant now,’ in which case Allah ta’ala will delay in giving. But the servant who asks from Allah becomes beloved to Allah, and when he asks, Allah says to his servant ‘Okay, you have asked Me, but I will give according to My preference and at a time of My choosing.’ So when a person makes Dua, he should not lose hope or lose heart or give up, but rather he should think ‘My request has been delivered, and inshaAllah, it will be accepted.’ Our job is to present our requests to the Court of Allah; if the servant’s request has been placed in the Court of Allah, then that is it; don’t have any worry or concern but have total Yaqeen that it has not been rejected. This is something that Allah ta’ala has guaranteed, to the extent that even if Allah ta’ala does not fulfil that request here, there are many other Tariqahs in which Allah ta’ala can fulfil that Dua. It could be that in return for the Dua you have made, Allah ta’ala averts or delays some big problem or calamity that was to come to you; it can be eliminated or taken far away. In addition, alhamdulillah, the biggest reward of Dua is that the reward for it will be given in the Hereafter; the reward for the Dua is sealed in the treasure chest that awaits in the Hereafter. A person will be amazed in the Hereafter when he finds good rewards and great rewards awaiting, him, and he will say ‘Oh Allah ta’ala, why have You given me these rewards? I didn’t do this much Ibadah.’ Then Allah ta’ala will reply ‘These are the Duas that you performed in the world and the requests that you made to Me. You thought that they had gone to waste, but no, in My Hikmah I knew that you would need these Duas in a better place than the world, and since you have no treasure to your name here, I am giving you these rewards for your Duas.’ So if a person does not make Duas, it is a very great loss and destruction for him. Alhamdulillah, Dua is such a thing that all the paths open up through it. Any Dua that came out of the mouth of the Holy Prophet sallallahu alayhi wasallam was a comprehensive treasure, and the whole Deen was contained in that Dua. One Dua that was offered by the Prophet sallallahu alayhi wasallam was “اللَّهُمَّ إِنِّي أَسْأَلُكَ الصِّحَّةَ”. This is a Dua of just a few words, meaning ‘Oh Allah, I request that You give me good health.’ And if you ask for health, you are asking for such a great thing. When the Holy Prophet sallallahu alayhi wasallam asked for health, he was asking for everything – because the whole Deen comes into this. The more you think about whatever situation you may face, what does everything depend on for human beings? Physical well-being and good health. If a person has good health, then he can do everything physically - he can run a business, he can run his home, he can get married, he can do Ibadaat. Everything depends upon what? Upon good health. Ask a sick person, the poor soul. He wants to fulfil something, but he doesn’t have the capacity due to his health – he doesn’t have the energy. This is such a great Dua, so we should pray ‘Oh Allah subhana wa ta'ala, give us good health.’ We should ask for this, shouldn’t we brothers? This is such an important thing, because everything can proceed if good health is there alongside - so have total Yaqeen in this. Whether you are sick, unwell or healthy, keep on asking for this; don’t stop asking. And don’t say ‘Oh, it will not have the desired result.’ It will definitely have the desired result – don’t even imagine that this will not be the case. InshaAllah, you will attain the result you request. So there are two points that we need to understand here. The first factor is what? A great deception has been removed from our minds when we say “اللَّهُمَّ إِنِّي أَسْأَلُكَ َ”. When you ask this, it means that you acknowledge that this matter is not in your control; you cannot do this yourself – you do not have the power and the energy, and that is why you are asking for it, isn’t it? A person who is asking for this has realised that he cannot do anything by himself. So the first factor we learn here is that health is a matter which is not in his control – he cannot improve it and he cannot impair it. All this is in the power of who? Of Rabb-ul-‘Izzat, Allah Most High. It is stated that you should do exercise and take these vitamins and do this and that, but this is absolutely not what counts. Don’t put your trust in those things, because health is not within our power or control – and that is why we say ‘Oh Allah, we do not have the ability to do this, so we ask You to give us good health.’ SubhanAllah. So it is a big deception to think ‘Oh, if I do exercise, I will be healthy; I must do this and that.’ Fine – you should do those things, but don’t place your trust in those things. You can’t say that due to those actions you are doing, you will get good health – this is something which you have to ask Allah for. It is like asking for children – it is not in our control; and that is why we are asking and making Dua. We are making our request to Allah, who is in control of everything. So what we realise is that everything is in Allah’s control – and that is why we have been told to ask. Allah says ‘Ask from Me. If you have the power, then go and do it yourself!’ No – Insan is so weak. He is in an utterly weak position and is certainly not in control. Nothing is in the control of a human being, so we must strengthen our conviction that everything is given by whom? By Allah - Allah is the One who gives everything. What a fantastic conviction this is, and we should strengthen this Yaqeen and faith in Allah. This is factor number one. Whether you are sick or suffering some problem, or whether you are healthy, nothing is in your control. Don’t think that if you do some action, you will become healthy – no. Ask from Allah, thinking ‘Oh Allah ta’ala, it is You who will deliver this.’ So this is the first lesson about asking, and the meaning of the Dua is that this is not in our control. Don’t look at Asbab and try to account for things; rather, directly and straightaway, bow in front of Allah, and say ‘Oh Allah, You are the One who can give me good health; only You know how to do this.’ This is one thing that we have understood, and this is a very important thing to be clear about when you are making Dua to Allah ta’ala. The second point we learn from this Dua is about health itself. Now we think in our minds that, by means of this Dua, my stomach and my hands and my eyes will be improved, that our bodies will be cured and will ingest good food and so on – because we are asking Allah for health. But this is the wrong way to think, for it is not about the physical organs. When Allah’s Nabi sallallahu alayhi wasallam asked for heath, he was not asking for bodily health – he was asking for health for the Ruh, for the soul or spirit. If your body is physically well and free from physical sickness – say SubhanAllah – then your Ruh also should be free from sins. This is the real meaning of good health when we ask for it, though in our minds we only think about one aspect. But now you will have to change your intention, and when you ask for good health, don’t just think that you are asking for a healthy body. No, there is something more important that that, something above that, which is the Ruh, the soul. We human beings consist of two parts – the Ruh and the body. Allah ta’ala has given us a physical body and a spiritual Ruh, but we have forgotten our Ruh. There is a food for the Ruh, there is nourishment for the Ruh, it needs vitality, and it can become sick and ill – it performs just like the body. In reality, when the Ruh becomes alive and has strength and power, then the eye of the body stops looking and the eye of the Ruh opens up. This is Mushahadah – witnessing. When the Walis of Allah say they are doing Mushahadah, they experience seeing something due to the fact that their Ruh has become so strong that it permeates their body as well. And when the Ruh permeates the body, its power and energy goes above and beyond that of the body; it is greater and stronger, and that is the real thing that we need to attain – but we don’t pay attention to this. We have forgotten the Ruh; we have discarded it. We think ‘I must eat these vitamins and proteins and apples and bananas to get energy,’ but have you ever thought about the Ruh? You have to give breakfast to your Ruh, as well as lunch and tea; you need to give fruit to the Ruh. Have you ever thought about this? Have you looked after your soul? Never? SubhanAllah. Hadhrat Arifi, noor ‘ala marqadah, Dr Abdul Hayy rahmatullah alayh used to make a beautiful statement. If someone came to him in the morning, he would ask ‘Brother, have you had your breakfast?’ The person would reply ‘Yes, I have just had breakfast,’ so then he would ask ‘What did you have for breakfast?’ The reply would come – ‘I ate this and that, and drank this,’ but the Shaykh would say ‘I am not talking about that type of breakfast; I am talking about the breakfast of the Ruh.’ Look at how the Walis of Allah used to speak. He said ‘Have you given your Ruh its nourishment for breakfast?’ What is our answer to this question? We have had breakfast, but did you give any breakfast to your Ruh? What is the breakfast for the Ruh? There is one – ‘SubhanAllah wal-Hamdulillah wa la ilaha illa’llahu wa-llahu Akbar.’ SubhanAllah! If you recite this once, immediately strength comes to the Ruh. ‘SubhanAllahi wa bihamdihi, SubhanAllahi-l-Atheem’ – this is such great nourishment for the Ruh, and this is the physical food for all the angels in the heavens. They all depend on this for their food, so when a servant sits and recites this on earth, they descend to grab it. That is why it is stated that when you sit for Dhikr, the angels gather round - just like we are sitting here for Dhikr at this moment. What is happening with the angels? The space between the heavens and the earth is filled with angels, and they are waiting, saying ‘Quickly, quickly – start reciting the Kalimaats.’ Allah ta’ala’s mercy is upon the angels, and they say ‘Let the beautiful Kalimaat come out of the people’s mouths so that we can eat them; we want to consume them!’ Say SubhanAllah. But we don’t realise this because we are so intent on running after the world – two notes plus two notes equals four notes, two chapattis plus two chapattis equals four chapattis. We count these things very easily, but we have never understood that what we all depend on, what the whole game depends on, is the Ruh. So when we ask ‘Oh Allah, I request from You good health,’ we are just worrying and thinking ‘Oh Allah, I don’t want cancer, and I don’t want Coronavirus.’ We just ask for good physical health, but have any servants put out their hands and cried ‘Ya Allah! Please don’t let my Ruh become sick! Allah, please give my Ruh good health.’ Why should we do this? Because it is more important that the Ruh is in good health. Look, if the body is strong and we eat and take exercise so that our bodies are in good shape, still some people’s minds will be upset or down. You eat and then you go to your job, so you have employment, a wife and a home – everything – but there is still definitely a difference between every person in terms of health. There is no guarantee; there will be ups and downs over the long term. And then a person says ‘What is happening? What is the problem?’ because he has no Sukoon, no contentment. There are different levels of contentment; there is a unique and Ajeeb range of feelings inside a person. Sometimes a person has such a persistent sickness that he gets accustomed to it – he gets migraine after migraine until he is not sure whether he has a migraine or not since he has become so used to having that pain; someone else may have a stomach pain so often that he forgets that it is there. But if you look at a healthy person who eats well, consuming sweet rice and pilau and so on, he will notice straightaway if his appetite drops. Do you understand what I am saying? So if you want good health for your Ruh, then first go to a friend of Allah, sit in front of him, and then you will see how ill your soul is. You will see how beautifully they worship and make Dua and do Sujood, and MashaAllah, how they perform all the different types of Dhikr and Tahajjud, and how they hasten to the Masjid in the morning. You realise that wherever the rewards of Allah are being distributed, they make haste towards them. Do they ever leave those opportunities? They know that Rasoolullah sallallahu alayhi wasallam announced ‘Come to Fajr Salah, and after praying, sit down and do Dhikr of Allah until Ishraq – then see what rewards Allah will give to you! He gives so much!’ Allah ta’ala distributes health and wealth and everything to human beings in this small portion of time. MashaAllah, those who have a strong Ruh which is not sick always come. They are forced to wake up in the morning by their body, because their body has become obedient to the Ruh. A person whose Ruh is strong will find that their body does not dare to stay on the mattress at that time; the Ruh will say ‘Get up, get up – it is Fajr time! Why are you lying on the mattress?’ The Ruh will shake the body without any need for an alarm clock. Nothing is needed because the Ruh is so strong and vital, MashaAllah. The Ruh has so much strength and power that nothing can stop the body. People observe that such a person prays Salah regularly, and the reason is that he has strengthened his Ruh and at the right time, he gives it its breakfast, its spiritual food. So Allah gives us this example in the five Ibadaat that Allah ta’ala gives us; these Salahs are the food of the Ruh, and looking at it this way makes us realise that we have to give the Ruh something to consume. This is the menu of the day for the Ruh, so give the Ruh a good breakfast in the morning. You know how we eat fried eggs and porridge and omelette and so many other things, and people say ‘I change my breakfast every day to get full nourishment, because there are vitamins in this breakfast and benefits in that food’ – people will tell you seventy stories about the food they eat, SubhanAllah. But if you ask the Faqeer, he will say ‘I don’t worry about my stomach. I just drink a few sips of water and have a bit of dry bread and my stomach is full, alhamdulillah. My stomach is full, so I have no need to run around for food. But for my Ruh, I get up in the morning and pray Tahajjud, and after Tahajjud I do Tasbeehs and Dhikr and some recitation of Qur’an, and then I run to the Masjid for Fajr Salah, and after Fajr I do Dhikr in Jamat and then I do this and that thereafter.’ From this, you can understand that this person’s Ruh is very strong. Say SubhnaAllah. So let us see – are we sick or are we healthy? We say ‘Oh we’ve eaten,’ and everything is being digested in the stomach - so what is this becoming? That which is not digested becomes what? After a while, you will run to the toilet, and then everything you eat will come out. Maybe you will have a stomach upset or the effect of spices and food that is too hot, and this is due to the taste of the tongue, of the tastebuds. But when you give food to the Ruh, there is no waste; no stool comes out in the toilet; you just get spiritual nourishment and the Ruh is developed. The food of the world takes you to the toilet, and the food of the Ruh takes you to the heavens – SubhanAllah. The food of the Ruh takes you to the heavens – Allahu Akbar, this the effect of those great Kalimaat. If you recite one Durood Sharif, which angel comes? It comes in Hadith – Rasoolullah sallallahu alayhi wasallam told us – so those people who had Mushahadaat knew what was happening; they saw what happened when you recite Durood Sharif. Look at the relationship Durood has with the Ruh; when the Ruh is given this food as you recite Durood Sharif, the angel comes and takes it, and straightaway, Allahu Akbar, the angel goes directly to the Court of Allah and says ‘Oh Allah, Your servant has recited this Durood.’ Then Allah becomes so happy and says ‘What you must do now is to go straight to where his grave will be, and that Durood he recited will give him strength. That Durood will continue to recite Astaghfar for that servant of Mine, and his grave will become cool. Compare this to the person who ate roasters and five chickens and roti and pizzas – what does he get? The toilet! He runs to the bathroom - that’s it; nothing else. So brothers, a human being should run to where food for the Ruh can be acquired. You should run there – sprint there! So what was I talking about? First and foremost, the point was that we should make Dua and know what we are asking from Allah ta’ala. It should not be that we just put our hands up and not know what we are asking for. Sometimes we think ‘Oh Moulana Sahib can make the Dua – I am not going to make Dua myself.’ Some people don’t do Dua at all and they don’t even get the opportunity to do Dua; they don’t want to. What is the best Dua, and when is it accepted? Straight after Fardh Salah, but we don’t even make Dua after Fardh Salah. One person is half asleep, someone else is mumbling along, not knowing what he is asking for. Brothers, we have so many needs – think about it – yet we don’t even know when we should ask from Allah or what we should ask from Allah. At least we should ask Allah by making this Dua for good health – and what does good health mean? When asking for good health, think about what we are asking for. When we say ‘Oh Allah, give me good health,’ we are saying that we are needy. First be humble and lower yourself, thinking ‘Oh Allah, whatever I do and whatever I try, that will not improve my health. I am so weak!’ Become utterly weak and humble and low because that is the root of all Duas. Present your absolute weakness to Allah – ‘Oh Allah, I am weak - I am totally useless! That is why I have come to You. I am not relying on any Waseelah or any resources or any means, and that is why I am desperate, oh Allah! These things that I am doing have no power in my eyes, and that is why I have come to Your Court, oh Allah, to Your Home, oh Allah. I can only ask from You, so I am standing in front of You.’ So first humble yourself and lower yourself; be simple. No medicine, no vitamins – nothing will be useful. ‘Oh Allah, You are the One who gives health, so please bestow good health upon me.’ So the first thing we should be is lowly; be simple and humble, thinking ‘I will not get health from my GP or from some doctor or from a hospital. Where will I get health from? From Allah, by means of Dua.’ And what health are we asking for? Don’t think about the stomach. Today, you have understood this Mas’alah; you and I will both understand this point from today. You have understood now, so I am speaking to myself. MashaAllah, you are pious people, you are good people. I am speaking to you, but it is me who has to understand this Mas’alah today properly, this point that I should ask Allah for health of the stomach and the body. When I say ‘Oh Allah, give me health’ I am saying ‘Oh Allah, keep my body safe from illnesses, and keep my Ruh safe and secure from sins.’ SubhanAllah. What destroys my body? Sicknesses. What does having a cold or flu or a cough or a fever spoil? It spoils the physical body, and in the worst case, you will just lie down on your bed and groan. Enjoyment of life will stop for a little while; this is what will happen if you become physically unwell - you will be disturbed a bit physically. But for the Ruh, its wellbeing depends on being saved from sins; it needs to be protected from sins. Just as cold, flu and fever spoil the body, so the Ruh is spoiled by what? By lying, backbiting, evil eye, envy, malice, love for the Dunya – the whole array of sins within us. In no time, we start backbiting or gossiping, or say something bad to our mother or father, or do something bad to someone; we behave according to our mood swings. Why? We feel that we are eating and drinking and are healthy and strong and that we have no need to worry - Astaghfirullah. So in reality, the Ruh of a human being becomes sick and unwell when sins attack that Ruh and make it sick. We are full of sins and keep on sinning, and yet we consider that we are healthy because we are eating and drinking - but in reality, we are not healthy. That person’s Ruh is sick and unhealthy, I guarantee you, no matter how fit he looks physically, nor how much exercise he takes, nor how much he eats; that person is sick, one hundred percent – he is sick. People say they have to go to Aamils and they keep talking about Jinns and Jadoo, but a storm is brewing in the world today. In the world today, the knowledge of the Ruh has ended, and Dhikr is not performed, and no-one has Khanqahs; the understanding of what a Khanqah is has ended and we regard it as a temporary thing and give it no respect. The remedy of the Ruh has ended and there is no concept of the Ruh in this day and age. Do we sit down and think ‘What can do about my Ruh? How can I save it?’ No – we don’t even think about it for a moment. So remember, the Ruh of a human being can become sick, and when he is spiritually sick, the A’maal that a person performs will be on much lower levels. This is because the Ruh is sick when you are doing Sajdah, and it is sick when you are reciting Qur’an, and it is sick when you are doing Hajj. If your Ruh is unwell, then there will be thousands of deficiencies in your A’maal; they will be contaminated. Now this doesn’t mean that you should leave A’maal because your Ruh is sick – no. It doesn’t mean that you should shun good deeds, but rather that you should restore power to your Ruh so that it can benefit from the good deeds. You can’t say ‘I will leave Salah because my Ruh is sick, so what is the benefit of my Salah?’ – that is not how to think. You should consider that if your Ruh is down and sick, then you are not getting the true benefit of your Salah and recitation of Qur’an. There is a benefit to all the actions that you do, whether Salah or Qur’an or Dhikr or Tilawat or Ta’leem. There is a benefit that accrues from everything that you do, and the common denominator behind all deeds is the desire to attain Allah’s nearness. We want Allah’s Qurb and Allah’s Pleasure, and every deed should be done for Allah’s Pleasure; and if you don’t do a deed with this in mind, then that is not Ibadah – it is not Tilawat and it is not Sajdah. The concept and ideology behind every action we do should be what? That we want Allah’s Qurb, that we want to attain Allah’s nearness and His Ma’arifah and His Pleasure. How will we get this? It is your Ruh, your soul, which will elevate you; it is your means of transport, so if it is full of defects and is weak, and has seventy sicknesses, then it cannot take you far. Imagine that there is a man who you are interviewing for a job in a factory. If you ask him ‘Are you healthy?’ and he says ‘No – I get flu very often and I keep having stomach pains. I was sick a few years ago and I have had two operations that make it very difficult for me to walk,’ you would tell him ‘You can go now - I don’t need to hear any more. I need a healthy person for this job – if I gave you the job, I would be paying your wage for nothing, so I won’t hire you.’ Is this not the case? So if a person going for a job needs to be physically healthy in order to be able to earn, what will a person get if his soul is sick? Tell me. What can he attain? So here, regarding this Dua that Allah’s Nabi sallallahu alayhi wasallam made, our mindset should change from today. When we say “اللَّهُمَّ إِنِّي أَسْأَلُكَ الصِّحَّةَ”, we should be asking that our Ruh becomes healthy, for then our body will automatically be strengthened. Our body will become strong for all other things because the Ruh overwhelms the body; it is the real root of everything. If your Ruh is healthy, then everything else will be healthy – the body will follow suit. But if the Ruh is unwell, then everything else will follow that condition. So here is the second point now. Now we know that asking Allah for good health does not mean just the physical body; we are asking Allah ta’ala that our spirit, our inner selves, may be saved from sins. If we want our Ruh to be strong and our body to be strong, then we need to save ourselves from inner sicknesses. You took the injection for Coronavirus, didn’t you? What are the vaccines and all the other means to avoid the illness there for? To save us from the disease – these actions and the precautions that we take are done in order to be saved from this sickness. So have you ever thought about the Ruh, about how to save yourselves from lying, from backbiting, from the evil eye, from anger and fighting? Things like suddenly becoming angry or suddenly doing some other sin mean that a person doesn’t know what direction he will take. He goes to Salah and the next thing you know he starts fighting with people or backbiting. He does Ibadah, but in parallel, he is accruing so much dirt without even realising it. Is this not the case? This means that the Ruh is not in a good way, so we should have this Fikr and concern to make our Ruh healthy and good. In every way possible, we need to save ourselves from sin – that is the main target for us. Say SubhanAllah. Are you understanding what I am saying, or am I just talking and talking for nothing? Do you understand? If you understand, put your hands up. MashaAllah, MashaAllah. Now – the next point. Firstly, we need to feed the Ruh, and number two, we need to save the Ruh from sins. Point one is that we need to feed the Ruh and point two is that we need to save the Ruh from sins. So what do we do now? Allah says that there is one Tariqah, one method to attain this. How should we save our Ruh from illness in order to give power to our Ruh and make it healthy? The first thing I explained is that we need to make Dua – supplication. Where has Allah ta’ala said this? Look, an Ajeeb point that I would like to share with you has come into my mind. Inside the Qur’an, Allah ta’ala has said that there is a Surah which is the summary of the Qur’an, the essence of the Qur’an. It is such a Surah that it contains the essence of the Qur’an, and it is a summary of the Qur’an and also the foundation of the Qur’an. Yes? It has so much power that Allah says that Salah, the biggest Ibadah, is not complete without this Surah. What is that Surah? Surah al-Fatiha. What an important point this is. Salah is such a great Ibadah, and what does it depend on? On Surah al-Fatiha. The Qur’an is such a great Kitab, and what is the summary of the Qur’an? Surah al-Fatiha. So what we realise is that Surah al-Fatiha is an incredible treasure. You can research Surah al-Fatiha all life long, but you will still not understand what Surah al-Fatiha contains. A whole lifetime of research is not enough, which is why, when the Walis of Allah hear Surah al-Fatiha, their body starts trembling. Is has such great power. Now there is one verse of Surah al-Fatiha which I will present to you that will resolve the predicament we are in today. {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ} SubhanAllah – {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ}. Look at what Allah ta’ala is saying here. The Masalah for a human being is made clear here. We say to Allah that we want freedom from the sicknesses of the Ruh, freedom from sins, so Allah ta’ala tells us two things here that we need to understand. Whenever a person wants to do good, he will have to do two actions – {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ}. The first thing he needs to do is to say ‘Oh Allah ta’ala, I want to be Your servant; I will always be ready for this, oh Allah – {إِيَّاكَ نَعۡبُدُ}. It is You alone we worship, oh Allah.’ Allah is saying ‘If you want to reach this goal, then what do you have to do first and foremost?’ With total conviction and intention, we need to say ‘Oh Allah, I want to be Your servant! And what is servanthood? It is that I will observe whatever duties You have assigned to me and avoid whatever You have directed me not to do. I make a pact and a promise, oh my Maula, with a complete Niyyah, that I am going to follow this instruction of Yours.’ Without this, you cannot succeed – remember this. Allah has given us the solution. First and foremost, step number one, if you have to do something or leave something, what do you have to do first? ‘{إِيَّاكَ نَعۡبُدُ} – it is You alone who we worship. I accept on hundred percent, oh Allah – I am coming into servanthood. I am going to do Amal on Your orders one hundred percent; whatever You have said to leave, I will leave. I promise this, oh Allah.’ But there is a second point that comes at the same time: {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ}. ‘With one hundred percent intention and with all my strength, I am going to leave this thing and do that thing, based on what You are telling me, oh Allah. But one more thing has been placed within this, and so my intention and my promise and my pact cannot be correct, oh Allah, without {إِيَّاكَ نَسۡتَعِينُ} – unless Your help comes to me!’ Allahu Akbar – say SubhanAllah! ‘It doesn’t matter how many intentions or promises I make, whatever I have done and whatever I will do, oh Allah, that I cannot complete this promise, oh My Lord, unless {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ}. I need Your assistance one hundred percent, oh Allah, in order to achieve this. I want to wake up in the morning to do Dhikr, and I want to recite the Qur’an, and I want to pray Salah and run to Salah’ – and every person with Iman has these desires. When a Mu’min sins, he is not happy after sinning. An Ajeeb feeling vibrates within that person; an Ajeeb condition overtakes him. No matter how sinful he is, he will never be content with himself when he is sinning. Inside, he will always be challenging himself and cursing himself, and that is why when he sees somebody good, he will bow his head and feel ashamed, even though that good person is not saying anything to him. A sinful person always has something burning within him; due to his Iman, he is questioning and challenging. So this is the point – there is nothing to worry about, even if you are the biggest sinner. Whatever you do, first make the Niyyah. The first thing is to make a strong Niyyah; never, ever have a weak Niyyah, because you can never succeed with a weak Niyyah. Have a strong Niyyah to try your best to fulfil your promise in every way that you can. We say ‘I want to be pious and good,’ but we do everything half and half – we make a fifty percent Niyyah, and with the other fifty percent we think ‘Oh it’s too hard; it’s too difficult.’ But you must not have this relationship with Allah ta’ala; this is a weird relationship to have with Allah. If you are making a promise to Allah, what are you worried about? You want to leave this because Jahannam comes through this; this action brings punishment – that is why you are asking Allah for help in leaving this action. When you say that you are going to leave it, say ‘Oh my Maula, I am very weak. I am extremely weak, oh Allah, so how will I be able to fulfil this promise? It is very difficult for me to pray five times Salah – how will I manage this when I have not done it before? How will I protect my eyes? How will I protect my tongue?’ Immediately, Allah is saying to us ‘{إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ} – don’t worry, just ask for My help and assistance.’ This where we lose out; if we don’t do these two actions, then we cannot be corrected or improved. Allah’s immediate help should be requested. Say ‘Oh Allah, I promise this to You one hundred percent, but to complete this promise, I need Your help and assistance. So help me, oh Allah. You know this, oh Allah, for You said this Yourself – you know that I cannot complete this. You know that my promise is sincere, but I cannot do it unless You help me, oh my Rabb and my Lord.’ Allah is saying ‘I will not fulfil your promises until you ask from Me.’ Say SubhanAllah. My brothers, request Allah’s help; ask for Allah’s help. And how do you ask for Allah’s help? Say ‘Oh Allah, I need Your assistance - please help me!’ When it comes, how does the help of Allah subhana wa ta'ala come? What is the help of Allah subhana wa ta'ala? Allah ta’ala has given us such A’maal that if we start doing them, Allah’s help will start to come. In other words, once we have made a full, one hundred percent intention, if we then start to perform those deeds, Allah’s help will start to come. It doesn’t come from repeatedly asking ‘Oh Allah, help me, help me, help me’ - not like that. Allah is saying that you have to take practical steps. If you make Dua and say ‘Oh Allah, You are the One that can give me help,’ this will not give you the result. Allah says ‘I will help, but to acquire My help, I have placed an Amal – as soon as you do this action, My help will come and your Dua will be accepted. You have to do this Amal so that your sins can be removed; through it, I will clean your heart.’ So what is the action about which Allah ta’ala has said ‘I have given you this action so that if you do it, I will immediately remove your sins’? SubhanAllah – the Qur’an tells us: {يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرً۬ا كَثِيرً۬ا وَسَبِّحُوهُ بُكۡرَةً۬ وَأَصِيلاً } { هُوَ ٱلَّذِى يُصَلِّى عَلَيۡكُمۡ وَمَلَـٰٓٮِٕكَتُهُ ۥ لِيُخۡرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّور} The Qur’an says this. Allah says ‘Do one action: make a sincere, one hundred percent intention, without stress or fear or worry, that you want to leave evil actions and become pious and good, and then after making that Dua, I will give you an Amal in the Qur’an: { يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرً۬ا كَثِيرً۬ا } Do My Dhikr abundantly, in high quantity, and then what will happen? Then Me and My angels will give you help; the angels will descend to help you with Rahmah!’ What a great point Allah ta’ala has mentioned here. {يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرً۬ا كَثِيرً۬ا وَسَبِّحُوهُ بُكۡرَةً۬ وَأَصِيلاً } This is a comprehensive schedule to do Dhikr abundantly in the morning and evening, and to ensure that you hold onto Dhikr of Allah robustly and steadfastly. Don’t leave the Dhikr of the morning and evening, thinking ‘Oh, I did it during the day.’ You can do Dhikr all day long but Allah ta’ala has selected these two times of morning and evening, and Allah knows best what the Hikmah behind these two times is. Allah has put two conditions: Dhikr Katheer and being steadfast on Dhikr every morning and evening; and then Allah gives the reward, saying ‘Me and My angels do not just help you, but Rahmah will descend upon you – mercy!’ This is Qur’an, brothers. And then Allah says { لِيُخۡرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ} – this is the promise of your Rabb, that He will take you out from the darkness of sins, from the darkness of Zina, stealing, gossiping and whatever sins there are, and will give you the vast ocean of His Noor – SubhanAllah! This is Allah’s promise, brothers. This is clear now, isn’t it? The matter is clear – if we want to save our Ruh from sicknesses and sins, then what is the first step? Make a total, one hundred percent Niyyah, saying ‘Oh Allah, I want to be saved from the sins, from the sicknesses of the Ruh. I make this intention, but to implement this promise I need Your help, oh Allah. I need Your assistance.’ And Allah is saying ‘If you want My help, I have given you an Amal. If you do that Amal, My help will come.’ Implement that Amal, and Allah has promised in the Qur’an that as soon as you adopt that practice, He will take you out of the sins, saying ‘I will take you out of that darkness and will bring toward light, towards Noor.’ For this reason, it is stated in Hadith that a human being must sit and do Dhikrullah. Look, you should have Yaqeen in the words of Hadith; only those who have Yaqeen can get the benefit. What benefit will that poor soul who has no Yaqeen get? Your Rabb is there, and His words are true, and Rasoolullah sallallahu alayhi wasallam gave us true statements. We see all these things, and they are things we can understand – simple words, simple statements and simple instructions. Allahu Akbar – then what happens? Have total Yaqeen in Allah, in whatever He explains. Allah ta’ala will give whatever He promises, and Allah has promised. It is stated in Hadith that when a human being does Dhikr of Allah, when he remembers Allah just as we are sat in a gathering to do Dhikr of Allah – these are the words of the Hadith – then Allah ta’ala, in His special gathering, praises those people; Allah speaks about them, and not in a minor way, but rather the Dhakireen are mentioned with pride. How great is that if Allah is proud of the Dhakireen? Tell me. Look, say a person has three sons, and he says ‘This son is my favourite; I am proud of this son of mine. MashaAllah, he obeys all my words!’ What is this? This is the father being proud of his son. He is happy with him, and the son will also be happy, saying ‘My father is proud of me – he is praising me in front of people.’ Well what about when the Lord of the Heavens, in Allah’s special Majlis, is praising you? Imagine Allah’s special Majlis – you cannot imagine actually! In Allah’s gathering, in His special gathering, Allah is mentioning His servant – and is mentioning that servant with pride, saying ‘Out of the whole world, I am proud of this person. The world is full of people, but I am proud of this servant of Mine because he has elevated My Name.’ SubhanAllah – imagine! Allah says ‘He has elevated My Name!’ My Hadhrat Sahib used to say ‘If you elevate Allah’s Name, Allah will elevate you!’ SubhanAllah - Dhikr does this because it is such a great action. Allah is saying ‘He is elevating My Name in the Dunya. In that place where people enjoy themselves and commit sins, he sat and did My Dhikr, and he kept on doing My Dhikr. He didn’t fear and he was not upset by the difficulties and ups and downs and the stresses and obstacles and sicknesses; he didn’t leave My Dhikr. I am proud of this person!’ And if Allah ta’ala is proud of a person in the world, then imagine the result for him when he dies - he will have a great result! So my brothers, today’s words are very precious, very precious indeed. May Allah ta’ala give us the Tawfeeq to do Amal on these words and give us the destiny of action upon them. These words are spread out, so listen to my Bayan again. When you have listened two or three times over, the message will sink into your mind and your body, in terms of what we should do with our Ruh and what we should do with our body, and what relationship we should have with these two, and what food we should give to the Ruh, and the importance of the Ruh, and the necessity of giving nourishment to the Ruh, and what the food of the Ruh is, and the sicknesses that arise through not feeding the Ruh, and the Tariqah to remove those sicknesses of the Ruh, namely to first make a total intention, and when you have made that one hundred percent intention, to do that deed which will attract Allah ta’ala’s help, a deed which Allah ta’ala has mentioned in the Qur’an – which is what? Dhikrullah. For that, you have to learn a bit of Dhikr, so whoever has not learned this should do so; and the Qur’an says to practice this morning and evening, and MashaAllah, there is such a great Fadhl and Karam of Allah here – indeed this is the Tafseer of this verse of Qur’an that we sit in the mornings. Allah’s Karam and grace is upon this town in that every morning and evening, we do Tafseer of this verse in the Majlis. What a great response this is – it is a Tafseer of this verse, for Allah is saying ‘Come and do My Dhikr every morning and evening.’ SubhanAllah, this is happening in the biggest Masjid in this town. In the Masjid with the biggest attendance, with contentment and peace, the lights are switched off or dimmed, and MashaAllah, the Ulema-e-Kiram request the people to attend. They invite people to participate in the Dhikr of Allah – and hearts have been changed through this. Why? Because people realise that their Ruh is in a very bad way in this day and age, because although they do many A’maal, after each deed they do, they commit sins – and this is because our Ruh is spoiled; we don’t do Dhikr; we don’t remember Allah. Dhikr doesn’t stop you from doing anything. It doesn’t stop you from Tilawat, and it doesn’t stop you from Tableegh, and it doesn’t stop you from Hajj. Far from preventing you from anything, Dhikr actually strengthens all of these things in parallel. So do all those other things but do what Allah has prescribed in terms of Dhikr - take the benefit. For example, if you Dhikr after Dhuhr and say ‘That is the time I do my Dhikr; I do it while I am walking and while I am driving,’ okay – this is very good, do it. But if you do it in that Tariqah that Allah ta’ala has described, the enjoyment and the effect of that will be something else. So first and foremost, do that Dhikr which Allah ta’ala has explained to us; adopt that Tariqah, that methodology. Do Dhikr Katheer – and what is Dhikr Katheer? Allah didn’t just say to do Dhikr, but rather to do Dhikran Katheera. What does Katheer mean in English? Unlimited, infinite, without any upper limit. For example, if you buy a SIM card, you can get a deal with a maximum number of texts, or you can get one with an unlimited number of texts – no limit. Which SIM will you buy? Unlimited means that if you keep on doing it and keep on doing it, still it doesn’t come to an end. Allah ta’ala is saying ‘Do such a Dhikr that you keep on doing it and doing it so that it never finishes’ – SubhanAllah! Katheeran Katheer – this means abundant Dhikr, not two or three Tasbeehs or five Tasbeehs - no. Allah says ‘Don’t count; I don’t want you to count.’ Allah is telling us ‘The prescription that I have given you for My Dhikr is to do Dhikr in your heart in such a way that it never stops; it should never end.’ ‘Oh Allah, how can I do this?’ Allah says ‘You can certainly do this – go to a Naqshabandi Sheikh and make your heart alive with My Dhikr! I have spread My Faqeers throughout the world, so seek them out; find them.’ Don’t go with shaytani ambitions, but rather go with a one hundred percent Niyyah, with a good intention that you want to change your heart and clean your heart; learn Dhikr for this reason. If your Niyyah is not correct, you will have Waswasah from shaytan and other intentions mixed in, and Allah tells us that if this is the case, a good result will not happen. First make a clean, pure Niyyah to acquire a connection with Allah. Say ‘Oh Allah, I have come to this servant of Yours, to this teacher, and I want to eliminate my sicknesses and my illnesses. There is no other reason and I do not want anything else, oh Allah. My heart is dirty, and I want to purify it through this Sheikh’s teaching.’ Naqshbandi Sheikhs are such that all the other Silsilahs cannot do what this Silsilah can do. I have explained to you why this is the case – this is the one Silsilah that uniquely starts from Hadhrat Abu Bakr as-Siddique radhiAllahu anh, and it starts from the heart. In the other Silsilahs, the journey ends at the heart - at the end, their hearts become alive. But in Silsilah Naqshbandia, it starts with the heart becoming alive. This happens on day one, so what will the end point of Silsilah Naqshbandia be? Imagine. The Masheikh of Silsilah Naqshbandia are Ajeeb - this is an Ajeeb Silsilah. You cannot imagine the Walis of Allah of Silsilah Naqshbandia, those great Faqeers that Allah ta’ala sent to the earth, those Darvaish and teachers. So Allah ta’ala has made these arrangements – He is not sending you to Bharuch or telling you to go here or there, far and wide, to the corners of the globe, to the mountains or to the wilderness. Rather, He has sent you a broken down Faqeer who can make your heart alive. He can bring your heart to life, and if he doesn’t do that for you, then grab his neck on the Day of Judgement and say ‘You didn’t make my heart come to life!’ But if your Niyyah is clean and pure, and your intention is to strive to fulfil what the Faqeer prescribes, then it is out of the question that the Naqshbandi Faidh will not reach you – it is out of the question. If your Niyyah is spoiled, on the other hand, and you don’t want to work hard and you talk nonsense and are full of Waswasah and shaytani thoughts, and you talk about and think about whatever shaytan puts into your heart, then you will not have success in making a connection with Allah. You need to make effort and give things up and make sacrifices; you need sincerity, and you also need to give it time. Don’t think ‘I want the results in one or two weeks’ – no, no, it doesn’t happen that. You need to make a life-long effort. I will give you a worldly example. Say you fall in love with a girl – and this is a natural thing and there is nothing wrong about what I am saying here. The woman is there, and attraction occurs, but the matter has to be dealt with in a Jaiz manner. Women are there for Muhabbat, just as flowers have been made for smelling - the attraction to both is the same. Women have been made attractive and lovable in various ways, whether mother, sister or wife. Females give rise to the emotion of love, whether mothers, sisters or wives and so on; Allah has made women to be loved. The relationship with a woman should be one of love, and if this love is expressed in a Jaiz, permissible way, then you will experience true love. If the approach is Jaiz, then the objective will be fulfilled. But if you do it in an impermissible way, then that becomes Haram. Whatever gift Allah ta’ala gives you in the world should be approached with its objective in mind. It is the same with Dhikr - Allah has given an objective for Dhikr, and you will attain that objective if you do it in the right way. So make the right Niyyah and go to the Sheikh with the proper objective in mind; the end result will be attained by means of the Niyyah. Allah ta’ala has made the ability and the capacity – Allah ta’ala has made the Sheikh for this reason, so the Niyyah should be correct in the first place. Everything is based on Niyyah, on good intention. Think ‘I want to do good deeds and become pious and good and leave my wrong actions.’ So make an intention for goodness, and then work hard and be sincere – and you need to give it time. The example I gave you was of a person who loves a woman, who develops Ishq for a woman – maybe after he saw her when he went to study somewhere. Will the love stop there? The demand of Ishq is that it wants to increase, so he will desire to be with her all the time, and hence he will want to do Nikah with her and make her his wife. Is this not the case? That way, they will be together forever. He will tell her ‘I want your companionship all the time, so I want you to be my partner so that I can always be with you and this love can keep growing.’ So as for Dhikr, Allah is saying ‘What I want is that My Dhikr does not stop. You should have so much Muhabbat with My Dhikr that you perform it all the time, whether your heart feels like it or not.’ SubhanAllah - this is the sign of love, isn’t it? The lover always loves his beloved and wants to be continuously connected to the object of his love. And Allah ta’ala has prepared something to enable this to happen, which that He has placed the capacity in the heart for it to become alive with Dhikrullah – and this is what is meant by Dhikr Katheer. Dhikr Katheer is the Dhikr of the heart, so you should learn it and then perform it steadfastly morning and evening. In between, do what you have to do during the day – go to your shop or drive your taxi or run your business or do whatever job you have; do everything – no one is stopping you. But as soon as evening comes, then like a bird, fly towards that gathering to take your food. The Qur’an says that the birds seek their food in the world and then return to their nests at the end of the day. So all day long, work and strive, and then they fly back to what? To Dhikrullah, to your Ruh. Sit down for twenty minutes and give food to your Ruh, and then your Ruh will become strong, so that all night long you have strength. During the night, do whatever you have to do at night and then sleep, and when morning comes, run again. Hasten, make your Ruh ready, and come again to sit in the Dhikr of Allah. It is Allah ta’ala’s Karam and mercy on this town that, physically, in this Masjid, Allah has established this action here. Practically, Allah has made it so that those words that come in the Qur’an are being demonstrated through deeds in Masjid Zakariyya. This is happening here, and those whose Ruh felt desperate due to the desire for this food, came and took this food in just this way. People are sitting here physically, and they took this same food this morning. There were no thoughts of ‘Oh, my worldly affairs are not running well – maybe I am not succeeding. I don’t feel like doing Dhikr.’ They have no connection with the Dunya and no care for the Dunya, so they never contaminate Dhikr with the Dunya. No, no – they make no connection between the two. They never think ‘Why am I doing Dhikr? This and that is not happening for me in the world, so what benefit am I getting from Dhikr? Why is that person benefitting, and I am not?’ They are not worried by any such concerns, and it doesn’t matter to them whether or not their worldly affairs or their business is succeeding or flourishing. They are only concerned with progression and promotion in their Dhikr; that is the area in which they do not want demotion – and this is the basis of love. May Allah ta’ala give all of us Tawfeeq - Ameen. Be sure to listen to this Bayan again three times over so that you understand fully what I am saying. These are Ilhami words, not Kitabi words – understand this! {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ} – this is what I have just told you. {إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ} This is a very beautiful point, and the pious predecessors have mentioned this.
10th Sep, 2021