04-18-2019, 07:51 PM
Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness,whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahu Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu ''I bear witness that there is no deity but Allah who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.'' "O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.Reply
Ya ALLAH! Truly, You are Praiseworthy and Glorious. YA Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Substaner of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you;You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light(Nur) of the Heavens and Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the King of the Heavens and the Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True And Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true,And the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!.------------------------------------ In the name of Allah, the beneficent, the merciful. The Ultimate aim of the journey of a believer is to get close to ALLAH. To have a position with Him that is Special. It is the cherished goal and hope of all those who love ALLAH. Life in this world is a journey towards that goal. Every action carried out, every deed performed is a step forward in that direction. Human beings have been given life in this world, as an opportunity to achieve the pleasure of ALLAH, to serve and worship Him and to achieve nearness to Him. The One in whose Hand is the guidance guides him to this most important thing that he seek: the nearness, the closeness to ALLAH! And the practice of the Sunnah. This seeking to draw near to ALLAH and the Practice of the Sunnah is a Islamic duty on everyone at all times-it is the thing that ALLAH ta'ala requires from His 'Ibad(Slaves). The holy Quran says about the believers who enjoy a special position with ALLAH: Successful indeed are the believers who are humble in Prayers,and who keep aloof from what is vain, and who are givers of the zakat (poor-rate)...(23:1-3) Those only are believers whose Hearts become full of awe when ALLAH is mentioned, and when His words are recited to them, they increase them in Iman(faith), and in their Rabb do they trust.(8:2). In a hadith there occurs that Shaytan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allah, then his wolf [i.e. his desires, whims, etc.] is to him a predatory animal. Thus there is no escape for the servant from having protection from Allah. Taqwa is a safeguarding for him and a strong shield between himself and the punishment of this World and the Hereafter.Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allah the harmful things are quick in approaching it and every time it is close to Allah the harmful things become distant from it. Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him! One who understands this well can then understand the meaning of Rasulallah (sallallahu 'alayhi wa sallam) words: " ... I seek protection from You in You ...And: " ... There is no shelter or escape from You except in You ...There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta'ala. Hence, one would flee from that which emanates from Allah's decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him! Understanding these two matters causes one's heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah's will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to seek nearness to Allah alone in fear, love and hope. The following hadith qudsi show how close the relationship between ALLAH and the human being can be. ALLAH says: when I find out that a person remember Me frequently, I will Look after his affairs, become his company, speak with him, and become his intimate friend. Whenever I know My servant is frequently engaged in remembering Me, I will make him desire to pray and whisper to Me. When My servant becomes such, I will prevent him from any wrongdoing when he decided upon it. Those are My true Friends. If I intend to destroy the earth and punish men, I will forego destruction and punishment for their sake. Nearness-Closeness and distance. The first degree of Nearness is the Nearness to obedience toward ALLAH and the state of being always engaged in His worship. This nearness to ALLAH can only be found through obedience to Him and obedience to his Rasulallah(sallallahu alayhi wa salam). in simple terms, mediation or Tawassul is anything which becomes a means that is acceptable to ALLAH in gaining nearness to ALLAH. In its general Islamic meaning, eveything which takes us near Our Rabb is Mediation. Therefore all good deeds such as Faith in ALLAH and Faith in his Nabi(sallallahu alayhi wa salam), Prayers, fasting, Hajj, and other deeds serve as mediators that draw us nearer to ALLAH. For instance, when it is said 'wa wassala ila ALLAH", it means to perform a certain act for gaining nearness to ALLAH. Accordingly Wasil here means being 'desirous of ALLAH'. wasila is a means of imploring in order to gain nearness to ALLAH through good deeds and abstaining from sins. for example when it is said"wasala ila kadha", it means a thing through which nearness is gained. This is the best means by which one seeks nearness to ALLAH, The Glorified, The Exalted.Also in seeking nearness, is the belief in Him and His Rasulallah(sallallahu alayhi wa salam), fighting in his cause- for it is the High pinnacle of Islam-and (to Believe) in the Kalimaatul-Ikhlas(the Expression of Divine Purification) for it is just nature, and the establishment of Prayer for it is(the basis of) community, payment of Zakat(Islamic charity) for it is a compulsory obligation, fasting in the month of ramadan for it is the Shield against chastisement, the Performance of hajj of the House of ALLAH and it Umrah(other than annual visit) for these two acts banish poverty and wash away sins, the regard for kinship for it increases wealth and Length of Life, to give alms secretly for it covers shortcomings, giving alms(charitable donations ) openly for it protects against a bad death, and extending benefits(to people) for it saves from positions of Disgrace. .As for distance, this means to be sullied by the violation of His will and to be removed from obeying Him. The first degree of distance is distance from ALLAH's speed, the Words of ALLAH, The holy Quran, which is followed by the distance from His Nabi (sallallahu alayhi wasallam) and the attainment of His Mercy. In other words, distance from ALLAH's speed means distance from attainment His mercy . Rasulullah (sallallahu alayhi wasallam) said that ALLAH subhana wa ta'ala said: "[My servant] draws near Me through nothing more than that which I have made obligatory for him. My servant never ceases drawing nearer to Me through supererogatory works until he loves Me and I love him. Then, when I love him, I become his sight and hearing through which he hears and sees .The Nearness-The Closeness of the servant [to ALLAH begins with [his]Nearness to the faith in ALLAH and the confirmation of His Truthfulness. This is followed by the Nearness to good deeds and the realization [of the Divine Truth]. As for ALLAH's Closeness or Nearness [to His servant], it is the divine knowledge that ALLAH bestows upon the Hearts of His servants and the sense of perceiving the Present of ALLAH in our Lives and the contemplation and witnessing [of Himself] that He will grant us in the world to come. It is also various expressions of kindness ,mercy and beneficence that ALLAH will bestow [upon the us] between now and then. The servant's nearness to ALLAH is impossible unless he distances himself from worldly desires. This Nearness to ALLAH includes abandoning what He(ALLAH) dislikes and doing what He Loves and accepts. the Hearts of the believers seeking nearness include Love for ALLAH,reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him. and to convey what ALLAH has revealed(in the Qur'an and authentic sunnah). This applies to the conditions of hearts, not just to the outward phenomena and existence. One's nafs (Self, soul),his whim and his devil keep calling him to that which is against what he loves and is satisfied with. One continues to be tested by these three things, calling him to avenues that displease his Rabb. And At the same time, the call of Iman (Faith) will continue to direct him to what Pleases his Rabb. Thus one should keep seeking nearness to ALLAH at all times, and should not abandon this seeking nearness to ALLAH until death. this seeking nearness to ALLAH become strong or weak[in the Heart]depending on the state of the Iman(faith). The stronger and more complete that the Iman is, the more stronger the seeking nearness to ALLAH becomes. And if the Iman(faith)weakens,the seeking of ALLAH's nearness weakens too, until one becomes unable to detect its presence or have the readiness to be moved by it.. ALLAH's nearness through knowledge and power encompasses the entire creation. ALLAH's nearness through kindness and help is limited to the believers, but His mercy extend to the entire creation. ALLAH's Nearness through special intimacy is restricted to His friends. ALLAH- may He be exalted - said: "We are nearer to him [man] than the jugular vein." ALLAH - may He be exalted - said: "We are nigher him than you". ALLAH - may He be exalted - also said: "He is with you wherever you are." He also said: "Three men conspire not secretly together, but He is the fourth of them." The servant who has fully realized ALLAH's nearness to him, tries his best to observes every single thing that he possibly can that comes to him from ALLAH, because watching over him is his guardian ALLAH, So he fears his Guardian . the guardian of reverence and the guardian of humility. They recite the following poetry: As if a watchmen stands guardian over my [innermost] thoughts, and watching over my sight and my tongue. Since ALLAH is the witness to all things whenever my eyes see something that displeases Him, I say [to myself]: "He [the watchman] must have spotted me. Thus the person who takes this road of seeking nearness to Rasulullah(sallallahu alayhi wa salam) though the practice of the Sunnah becomes a stranger among people, unique in his surroundings, distant [from others] despite his physical closeness, lonely despite numerous neighbours. Seeking nearness to Rasulallah(sallallahu alayahi wa salam) though the practice of the Sunnah,(He) Rasulallah(sallallahu alayahi wa salam) is not with us on this Earth, but we can draw close to through our practice of the Sunnah, it is a most important matter. It is a long and difficult way for those who are not prepared for it, as a poet once said: "It is far for him who is lazy or who tires easily, But as for the one who has the longing, It is smooth and easy for him." this way is but a shining light to illuminate the darkness of this world. It is a full moon lighting the earth from east to west and capable of lighting the gloom of ignorance. It is a clear sweet stream of water capable of washing away the stains of sins in our heart. It is the beginning of a great bounty of which we could be unaware. The definition of seeking this way,Applying the Sunnah to our lives,this nearness in practice is: the soul's journey, in all matters of belief, in all desires of the heart, and in all legislative matters, to the origin of Guidance and the source of Light(Nur). This Guidance and Light came from the mouth of the most truthful and trustworthy, Rasulallah (sallallahu 'alayhi wa sallam), whom Allah ta'ala describes as: Your companion (Muhammad) is neither astray nor being misled. Nor does he speak of (his own) desire. It is only the Revelation with which he is inspired." [Al-Qur'an 53:2-4] . This Practice,this Application is required from every Muslim. It follows directly from the [second part of the] Shahadah (the testimony proclaimed by every Muslim):"Muhammad Rasulallah (sallallahu 'alayhi wa sallam) is Allah's Messenger." Just as the first type of migration [to Allah] follows from the [first part of the same] Shahadah, that: "There is no true god except Allah." Every human being will be asked about these two manners of migration, both in the barzakh6 and on the Day of Resurrection. Qatadah (one of the Tabi'in) said: "The earlier and the later people will be asked two questions [on the Day of Judgement]: What did you worship, and what was your response to the messengers." These two matters are the content of the two parts of the Shahadah. a major part of nearness in practing the Sunnah is to accept Rasulullah(sallallahu alayhi wasallam) judgement whether he is physically with us or not. Allah ta'ala said: "But no, by your Lord, they can have no Iman until they set you (Muhammad) judge in any disputes that arise among them, and then find in their souls no resistance against your decisions but accept them with the fullest submission." [Al-Qur'an 4:65] Here Allah the Exalted makes the greatest oath - by His own Self, Glory be to Him, that the Iman is not confirmed for a person, and he is not one of its People, until he accepts Rasulallah (sallallahu 'alayhi wa sallam) as the judge in all matters of dispute and in all aspects of the Din. Using the term "any disputes”in this ayah absolutely negates the presence of Iman(faith) unless Rasulallah (sallallahu 'alayhi wa sallam) is made the judge in all disputes. In addition, Allah ta'ala has required satisfaction of the heart with Rasulallah’s (sallallahu 'alayhi wa sallam)judgment so that one would find no resistance in his soul. One should accept his judgment with satisfaction and submission. Taking the judgment with dissatisfaction, or following it in spite of oneself is contrary to the meaning of Iman. So, judgment should be accepted with satisfaction and pleasure of the heart. Once a person knows this, he should always examine himself and look into his heart [to see how true is his submission to the Messenger's judgements]. He should do this whenever a judgment comes from Rasulallah (sallallahu 'alayhi wa sallam) , in a major or a minor matter, conflicting with his desire or differing from the way of his ancestors. Allah ta'ala says: "Nay, man will be evidence against himself, even though he were to put up excuses." [Al-Qur'an 75:14-15]. "The Day when all the secrets [of hearts and intentions] will be uncovered and tested." [Al-Qur'an 86:9].Furthermore, Allah ta'ala concludes the above ayah by requiring the fullest submission to [the judgements and commands of] Rasulallah (sallallahu 'alayhi wa sallam). When a person realizes these meanings9 with respect to Rasulallah (sallallahu 'alayhi wa sallam), he will surely submit himself to him (sallallahu 'alayhi wa sallam), and surrender every desire in his heart in obedience to him. He will then comprehend that he cannot attain happiness except through this submission and obedience. " “The Nabi(sallallahu’alayhi wa sallam) has a higher claim on the believers than [they have on] their own selves." [Al-Qur'an 33:6] Rasulallah( sallallahu 'alayhi wa sallam) should be more beloved than one's own self. This is so because the Nabi's claim on a believer is based on love; and a person usually loves himself more than others; yet Rasulallah (sallallahu 'alayhi wa sallam) should have more claim on him, and be dearer to him than himself. A person who fulfils this acquires the quality of Iman. Once a person submits to the Nabi's claim on him and loves him more than any other creature, then there follows full compliance, obedience, and all the other consequences of love, such as satisfaction with his judgment, submission to his orders, and favouring him over anyone else. A person should not have an independent rule over himself; this authority is the right of Rasulallah (sallallahu 'alayhi wa sallam). His rule is superior to a master's rule over his slave or a father's over his son. Thus, a person has no right of disposal over himself except in accordance with what Rasulallah (sallallahu 'alayhi wa sallam) disposes, for he sallallahu 'alayhi wa sallam has more claim on him than himself. . shaykh was showing his preference for one of his disciples by his placing him close to himself. When the other disciples asked him about it, the shaykh gave each disciple a bird and asked him to(zabihah it) slaughter it, so that no one would observe him, See him [doing this]. Each disciple withdrew to a deserted place in order to slaughter his bird. Only the [favorite] disciple came back with his bird still alive. The shaykh asked him about that. The disciple said: "You commanded me to(zabihah) slaughter the bird, so that no one would see me. However, there is no place on this earth! where we are not watched by ALLAH - glory to ALLAH!" The shaykh said: "This is why I have given him preference over you. You are still governed by the talk of creatures, whereas he is never negligent of ALLAH." When anyone notices [his] nearness, this becomes a veil that separates him from nearness. Whoever sees any place or any breath as belonging to himself, is deceived thereby. They say about this: "May ALLAH expel you from His Nearness!" This means "[expel you] from your heart's vision of His nearness [to you]". The feeling of intimacy in His nearness is a sign of being governed by His power and command, because ALLAH- glory to Him - is behind all intimacy and the site of the Heart [the manifestation of] the True Reality bring about bewilderment and erasure. the greatest nearness is the greatest distance.' " As for the nearness to the [divine] Essence, "High exalted be ALLAH, The True King" from any such thing. For He is far removed from any boundaries, sites, limit or measure. No creature can unite with Him and No creature can come near Him except with His permission, no previously engendered entity can become separated from Him, because His eternal nature rejects both unification and separation. There is thus a nearness that is impossible - namely, a co-existence of [other] essences [alongside ALLAH's Essence]. There is, however, a Nearness that is possible and necessary - namely, a nearness through knowledge and perception. There is also a nearness that is possible. ALLAH bestows it upon any of His creatures, as He pleases. This is the Nearness of [divine] grace through His kindness and mercy [toward His servants].
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