Becoming-Murad-Of-Allah-SWT

Alhamdulillahi wa kafa wa salamun ala ibadihi allatheena ishtafa amma ba'd. A'udhu billahi
minash shaitanir rajim. Bismillahir Rahmanir Rahim.

Mukhlisin lahul deen. Wa qala Allahu ta'ala fee ayatin ukhra. Qala lillahi al-deenil khadis.

Subhana rabbika rabbal izzati amma yasifoon. Wa salamun ala mursaleena walhamdulillahi
rabbil alameen. Allahumma salli ala sayyiduna Muhammad wa ala aali sayyiduna
Muhammadin wa barik wa sallim.

Allahumma salli ala sayyiduna Muhammad wa ala aali sayyiduna Muhammadin wa barik wa
sallim. To become the murad of Allah ta'ala, this is also viewed as the highest rank. Murad
means in English that Allah ta'ala loves that person.

Allah ta'ala seeks out that person. That person is besought by Allah ta'ala. That person is
designed by Allah ta'ala.

That person is the murad of Allah ta'ala. So it begins first that Allah ta'ala made us His
murad. Then He gave us hidayah.

Now when did Allah ta'ala make us His murad? So this is an attribute of Allah ta'ala. It's
called the sifat of irada. And just like Allah ta'ala has been around since past forever.

His irada has been around since past forever. To may yurid it means that Allah ta'ala for
billions and billions and billions of infinite past years has always made us His murad. If any
one of us had Islam, because Allah ta'ala says in Quran, fa'alun lima yurid.

He ultimately does what He wants and what He intends. So if me and you have Islam right
now, it's not by chance, it's not because we chose Islam, even if a person is a convert or a
revert. No.

It's because Allah ta'ala made irada, that He wanted us to have Islam. When did He make
that? When we were 20? No. When we accepted Islam? No.

When we were born? No. He made that irada since past forever and previous eternity. As
long as Allah ta'ala has been, and He has always been, as long as Allah ta'ala has been, He
has irada individually for each and every one of us, that we should be Muslim.

Allahu akbar kameerah. So that Allah ta'ala, who has made us His murad since past forever,
can't we learn to obey that Allah ta'ala? Can't we love that Allah ta'ala? And to look for
future forever? For future forever, that's what Allah ta'ala says in Quran, wallahu yad'u ila
daaris salaam. That Allah ta'ala is inviting us to daaris salaam.

Allah ta'ala wants us to go to akhira, jannah, the abode of everlasting, never-ending, eternal
peace. So it means Allah ta'ala wants to make us His murad for future forever. So Allah ta'ala
has already made us His murad for past forever.

He wants us to be His murad for future forever. Can't we make Allah ta'ala our murad for
50, 60, 70 years of our life? Can't we give up anything and everything and love and desire
and be attracted to that Allah ta'ala who has been desiring us for billions of years and will
keep desiring us for future forever? Look at this, this is the first word I told you in the ayah.
First word you did.

First thing that we got, we were the murad of Allah ta'ala. Allah ta'ala, what He wanted to
guide us. So Allah ta'ala has been wanting to guide us, sending His sifat al-hadi, hidayah on
us forever.

Can't we follow that guidance for a few years of our life? To follow the guidance of Allah
subhanahu wa ta'ala, there's a word like that in Quran, it's called muqtadoon. Muqtadoon
comes from ihtida. Hidayah means guidance.

Ihtida means to be guided by the guidance. The muqtadoon are those believers who let
themselves be guided by the hidayah. They give in to hidayah.

They submit themselves to hidayah. They follow the hidayah of Allah subhanahu wa ta'ala.
Now our problem is alhamdulillah we have the hidayah.

We all believe in hidayah. But we don't let ourselves be guided by hidayah. Can you imagine,
there's somebody who's driving, and they have this satellite navigation, and they have a
map, and they have a friend who knows the direction, but they choose not to let themselves
be guided by the guidance.

You say, what's the matter with you? If somebody doesn't have guidance, and they make a
wrong turn, they say, okay, didn't have any guidance, didn't have map, didn't have a person
who can give them directions, didn't have the screen. You have all three? You have all three,
and you choose not to be guided by the guidance. But Allah ta'ala's wish for us, He wanted
to give us hidayah.

And how much does the third thing, ‫ َيْش َر ْح َصْدَرُه َلِإلْس اَل ِم‬Not just put Islam, no, ‫َش َد الَصْدر‬
Allah ta'ala expanded our breast, and Allah ta'ala implanted and engraved in our qalb, in our
heart, every feeling of Islam. Allahu Akbar Kabira. Like today people fit the engine in the car,
and they smile, they know it's good to go.

Allah ta'ala fit this deen of Islam inside of us. Imagine how much Allah ta'ala has given to us.
Then, fourth thing, at whomsoever Allah ta'ala does this ‫َش َد الَصْدر َفُهَو َعَلى الُّنوِر ِّمن َر ِّبِه‬
Now there are nur, pure nur, living in nur, drowning in nur, guided by nur, in front of the
nur, behind the nur, on the right nur, on the left nur, above the nur, below the nur.

‫ َفُهَو َعَلى الُّنوِر‬Not any just nur, ‫ ِّمن َر ِّبِه‬The nur of the Rab. They become nurani, they
become rabbani, they are a murad of Allah ta'ala. That's what it means to be Muslim.

Understand what an incredible ni'mah, what an incredible blessing this is, to have this deen
of Islam. And obviously because Allah ta'ala is perfect in everything He does, He is perfect in
His being, His essence, He is perfect in His attributes, He is perfect in His actions. So when
He said, ‫ َأْكُلُكْم ِديَنُكْم‬And He said, ‫ ِديَن ِإَّن الَّلِه ِإْس اَل ٌم‬It's the perfect deen, it's the perfection.

Something of absolute wonder and perfection has been given to us. That is called Islam. But
we don't value this Islam.
And worse, we lost all of these things. We have lost that nur, we have lost that sharasadr.
Some of us were not entering to the hidayah.

So what if we no longer remain the murad of Allah ta'ala? We took all these things for
granted. Like Allah ta'ala says in Quran, ‫ َوَما َقْدَر الَّلَه َح َّق َقْدِرِه‬They did not value Allah ta'ala
as He deserves to be valued. They did not esteem Allah ta'ala as Allah ta'ala deserves to be
esteemed.

You know when this verse was revealed, one sahabi, it's written in the books, one sahabi
took his sword out, and he started walking in the streets, and he said, where is that person
due to whom my Allah ta'ala had to say, ‫ َوَما َقْدَر الَّلَه َح َّق َقْدِرِه‬Good thing me and you
weren't alive at that time. Good thing me and you weren't standing in that road, you would
have found us. Where are those people? You wanted to know who is it that is not valued by
Allah ta'ala.

But look at his iman. Subhanallah. We haven't valued this shara sadr.

Now, question is then, how to get this shara sadr back? How to get all of this back? It's
doable. You can get all of this nur back. You can get this shara sadr back.

You can get all the hidayah back. You just have to return to our asr. You have to return to
this iman and this deen of Islam.

So Nabiya Kareem Sallallahu Alaihi Wasallam was asked by Sahaba Ikram about this verse.
To Sahaba Ikram they asked, ‫ كيف ان شرح صدره‬So Nabiya Kareem Sallallahu Alaihi
Wasallam What does it mean? How does this happen? That his chest or his breast becomes
expanded. So Qala Nabiya Kareem Sallallahu Alaihi Wasallam He said, ‫إذا دخل النور القلب‬
When this nur from Allah ta'ala enters into their qalb.

It's a sahih deeh from the Jami' of Imam al-Tirmidhah. When the nur enters into the qalb
Then ‫ ان شرح وانفتح‬Then his breast will be expanded and his breast is cast wide open. It
means it's all about our heart.

That's why we said ‫ شدر شدر‬means to have a heart. So then the Sahaba, the Sahaba they
said, ‫ قل ناوي‬He asked the Prophet Sallallahu Alaihi Wasallam ‫يا رسول الله صلى الله عليه‬
‫ وسلم وما عالمة ذلك‬It's the sign that that nur has entered into that person's heart. ‫قل نبيك‬
‫ رسول الله صلى الله عليه وسلم‬He said, ‫ االنابة الى دار الخلود‬First sign is that this person's
heart now is always yearning towards the everlasting abode.

Always thinking about akhira missing akhira dreaming of akhira yearning for akhira all the
time. So much as if it would appear to you that he's not interested in this world. He's
interested in something else altogether.

You may have seen if somebody is about to travel right? And you try to talk to him on the
way to the airport he's not interested anymore. He's going back home. He's flying away.

You can't really talk to him. If you try to talk to him on the way to the airport about oh this
city has this and this he's finished, he's finished. He's on his way out.
He's finished with everything. He's not interested in anything. You can tell him anything the
seven wonders that that city has.

The best place that city has. The nicest mosque that city has. He's entirely uninterested.

He's on his way to the airport. He's about to go. He's about to go.

Completely uninterested in the place he's in and only interested in where he's going. This is
the sign of the believer who has shed a feather. This is our beginning.

It began like this. We were supposed to have this as a beginning. That our entire heart and
being was yearning for akhira.

Then second, Nabiye-e-Karim Sallallahu Alaihi Wasallam said ‫ َوالَّتَج اِفى َأنَذاَرُه اْلُغُلوِب‬And
now the person is uninterested, is fed up. Is not at all attracted to daal-ghuroor. That's the
abode of deception.

That the life of this world is all just a delusion. It's just a whimsical fancy. It's just passing by.

He's not interested in it at all. Allah Akbar. And then, ‫ َواِإلْس ِتْعَداُد ِلْلَمْوِت َقْبَل َنُز وِلِه‬That this
person is ready for death before death comes to them.

Allah Akbar. Can you imagine a person like that? How many of us can imagine saying I'm
ready for the angel of death. He hasn't come to me yet.

I'm ready for him before he comes to me. Allah Akbar. We are terrified of dying.

We are terrified of dying. If I said to anybody here you'll be gone by Isha'a. Who says they're
ready? Who has this ‫ َواِإلْس ِتْعَداُد ِلْلَمْوِت َقْبَل َنُز وِلِه‬Allah Akbar.

This reminds me and I keep telling you this. Our beloved Huzoor-e-Dawood wa-l-Waqa'at-ul-
Mal'aliyah He says a beautiful thing. We told you last time in Lakefield also.

What does he say? Listen carefully with your heart. He says that we have not been sent to
this world to live a good life. We have not been sent to this world to live a good life.

We have been sent to this world to die a good death. Allah Akbar. Ajeeb.

It changes the whole perspective. Otherwise most people think I'm here to live a good life
and also be a good Muslim. Right? I'm here to lead a good life within the halal.

We haven't actually, that's not even the purpose. The purpose is not to lead a good life
within halal. That's not why we were given existence.

That's not why we were given life. Even that's not the purpose. We've been sent to this
world to die a good death.

Allah Akbar. Many people may lead a good life. How many are going to die a good death? If I
ask you, are you leading a good life tonight? 90% of you said, Alhamdulillah, I'm leading a
very good life.
Tonight, right now, tonight I'm leading a good life. If I ask you, are you going to die a good
death tonight? You say, no, no, no. I can't die a good death tonight.

Can't do that. That's the purpose of life. Purpose of life, die a good death.

Purpose of life is not lead a good life. It doesn't mean you try to lead a bad life. You live a
life.

You may be happy. You may be comfortable. You may have joys.

You may have children. You may have bounties and blessings. That's the fuzz in the name of
Allah.

But our goal is to die a good death. Then some people have another delusion, especially
those who are 50 years and older. They, in 60 years and older, in 70 years and older, they
get more deluded.

They get this delusion that I'm worried. Well, I'm worried that what will happen to my
children after I die? I'm worried. What will happen to my children after I die? It means I'm
worried what type of life my children will have after I die.

The Sheikh says, no, you should change the sentence. Don't say that I'm worried about what
will happen to my children after I die. You should say, I'm worried what will happen to my
children after they die.

I'm not worried about their life. I'm worried about their afterlife. I'm in my 60s, I'm in my
70s, and I have zikr.

And I'm going to be going away from the world soon. I don't know if I can do any more
tarbiyyat of my children. My children are 40 now.

I'm not saying me, but the person would say, my children are 40 now. I'm not worried so
much about what's going to happen in the rest of their life. I'm worried what's going to
happen to them after they die.

What's going to happen to them in their afterlife. That's the zikr a parent should have. And
can you imagine the parent at home that had the zikr for the children's life at the correct
time when they were baby, toddler, infant, young, teens, 20s.

But now the children are in their 40s, you're in your 60s and 70s, and still you have that zikr.
When will you start having zikr for your children and what's going to happen to my children
after they die. What's going to happen to my children in their afterlife.

Why are you worried what's going to happen to them after my life. This is real zikr. This is
the zikr of akhira.

This is what Nabiye-e-Karim Sallallahu alaihi wa sallam is saying. This is called shara-sadr.
This is our deen of our saying in Quran.

This is basic Islam. This is what we're supposed to have. I think this much is clear by now.
So the question is in how to get this shara-sadr back. So there are few things that a person
can do to get this shara-sadr back. First thing is iman.

You may be thinking we already have iman. No, no. We don't have real iman.

Deep iman. Strong iman. Allah ta'ala said in Quran Ya ayyuhallazeena aamanu aaminu billahi
wa rasooli That oh you have iman, have iman.

Oh you have basic iman, have real iman. Oh you have started the journey of iman, finished
the journey of iman. With Allah ta'ala and Nabiya Kareem Sallallahu Alaihi Wasallam.

Have iman with Allah Sallallahu Alaihi Wasallam deeply and Nabiya Kareem Sallallahu Alaihi
Wasallam deeply. What does this mean? So I'll give you an example. There's a level of iman
that's called yaqeen.

Yaqeen means to have absolute certain deep faith and conviction. Then even in our deen in
Quran and sunnah there are these words which are levels of yaqeen. So it's called ilm al-
yaqeen.

Then above that is ayn al-yaqeen and above that is haqq al-yaqeen. Ilm al-yaqeen, ayn al-
yaqeen, then haqq al-yaqeen. Means to know something with certainty, to observe
something with certainty and to experience something with certainty.

So we give you a very simple example. If you're sitting with somebody and they say okay I'm
going to go into the kitchen and bring you tea. I'm going to go to the kitchen and bring you
hot tea.

If they're a lively truthful person you're sitting with them and they go in the kitchen you get
ayn al-yaqeen. You're certain that they're going to come out with tea. You get certain
knowledge that they've gone to bring hot tea.

Okay? Then they come out. When they come out with the tray and you see the hot tea and
the steam is rising from the cup and saucer you get ayn al-yaqeen. Now you have seen with
yaqeen that they did indeed bring hot tea.

Third, then when they put it in front of you and you lift the cup up and you drink it then you
get haqq al-yaqeen then you actually experience the reality that indeed this is hot tea.
Alright. This is called real iman is to have yaqeen.

Now why did I say we don't really have iman yet? So let me take some basics of iman. We
even tell our first grade children what? That Allah ta'ala is all-seeing, he's al-basir. Allah
ta'ala is all-listening, he's al-sameer.

Allah ta'ala is all-aware, he's al-khabir. Allah ta'ala is all-knowing, he's al-aleem. Right? When
you may say that it's our aqeedah, it's not our iman.

Look at my hand. It's our aqeedah, it's not our iman. We believe that Allah ta'ala is like that
but we don't behave like Allah ta'ala is like that.
Iman means to behave. Aqeedah means to believe. You understand? How many of us can
say, look if you really believed that Allah ta'ala was al-sameer, he heard everything, believe
me it would be difficult to talk.

You would find it difficult to speak if you completely had yaqeen. Even if you had ilm al-
yaqeen, even if you had first level of yaqeen. Even if you had ilm al-yaqeen that Allah ta'ala
is al-sameer, you would find it difficult to speak generally.

And then some of the things we say, we would never be able to say them. Never. We don't
think.

Yaqeen in iman means that every single time you speak, you are aware and conscious that
Allah ta'ala is al-sameer first and you speak second. That's called iman. We don't have this
type of iman.

We tell our children, Allah ta'ala is all-hearing. We don't even ourselves behave as if Allah
ta'ala is all-hearing. We haven't gone down that first grade just for us information that Allah
ta'ala is al-sameer.

Our life isn't lived according that way. Just like that, if we really felt that Allah ta'ala is al-
baseer, that he is looking at us. Imagine every second you actually felt you were under
surveillance.

It would change your behavior. It would change everything you do. Whether you're in public
or whether you're in private.

But we don't, we believe, no doubt. It's our aqeedah that Allah ta'ala is al-baseer. Nobody
doubts that.

I know you all believe that. But when are we going to live our life and behave like that? I'll
give you an example of yaqeen. The surveillance camera in the shop.

So you go in the shop and you see surveillance camera. You behave differently. You behave
differently.

Why? Because you have this yaqeen that I'm under surveillance. I'm being watched. Once
we were in Norway with a friend.

He was driving us. And he was driving in a strange way. Fast and then slowing down.

And then again fast and then slowing down. And then again fast and slowing down. So I
asked him, you know, why are you driving like this? And he pointed out something which
otherwise was hidden from me.

He says, these are speed cameras. And so I'm going fast and I'm going above the speed limit.
And then when the camera comes, I slow down.

And then again I go fast and then again I slow down. I said, ya Allah. Look at this.
The camera is al-basir. He has yaqeen in that. He has such yaqeen that the second he's in
range of camera, he changes his whole behavior.

Oh me and you, we have more subservience to the cameras in the shop and the cameras in
the road. We believe they're al-basir and we don't believe that Allah Ta'ala is truly al-basir. It
hasn't affected us.

That doesn't affect us. Allah Ta'ala's camera on us hasn't affected us. The cameras of the
world were able to change our life.

We have weak, such weak iman. More iman, more affected by the mechanical cameras of
the world. Less affected by Allah Ta'ala being al-basir.

And you know how close Allah Ta'ala looks at us. Allah Ta'ala used an interesting word to
describe this in the Qur'an, mirsad. That Allah Ta'ala, your Rabb is mirsad with you.

What does mirsad mean? Mirsad in Arabic refers to the predator, the way the predator
looks at their prey right a second before they kill. Whether it's an animal predator, human
predator, they call hunter. So right before, when you have it in your sights, right before you
let go, the intensity in which you look at the target, that's called mirsad.

What does it mean? It means we're always in the scope of Allah Ta'ala. We're always in the
target scope of Allah Ta'ala. That's how intensely Allah Ta'ala is looking at us and watching
us.

But me and you are oblivious. We act as if there's no being higher authority looking at us,
and there's no higher being authority listening to us. So that's my first step to get this shara
satr back, is iman.

Iman. And al-khabir, what does Allah aware? All aware. Right? But again, we don't think like
that.

So when we sin, what do we try to do? When we sin, we make every effort that no one
should be aware that I sinned. First we make sure to do sin in privacy, behind closed doors,
then we try to cover it up. All of our efforts is that so no one should be aware that I sinned.

No one. Ata bin Abi Rabbah, Rahim Allah Ta'ala, great from the Ta'abeen, used to say that, O
friend, when you make the irada, you have the intent to sin, and you want that no one
should be aware of you. So you close the doors, and you draw the curtains, and you erase
the histories, and you delete the records, from which creation could be aware of your sin.

O friend, from all of those who are aware of your sin, is it only Allah Ta'ala that you hold in
no regard whatsoever that it's okay that He can be aware of your sin? When you say no one
should be aware of your sin, is it only the one, Al-Ahad, that it's okay for you that one is
aware of your sin? That you do it alone? No one could know. No one could know that one
knew. We tell our friends that there's no such thing as being alone.

There's no such... You were never alone. Alone means simply that you are one on one with
Allah Subhanahu Wa Ta'ala. That's all being alone is.
You and Allah Ta'ala one on one. It's scary. That's why Allah Ta'ala said in Quran, ‫َمْن َخ ِش َي‬
‫ الَّر ْح َماَن ِباْلَغْيِب‬That those who fear the all merciful Allah Ta'ala.

‫ بالَغْيِب‬When they're alone, they feel fear. They feel fear. This is called Iman.
That's why it begins in Quran, ‫ اَّلِذيَن ُيْؤِمُنوَن ِباْلَغْيِب‬They believe in the unseen. Allah Ta'ala
they have Yaqeen. Even the word, it's called taking Shahada.

Shahada doesn't mean unseen. Shahada is from Mushahada. Shahada means seen.

That's why Allah Ta'ala is saying yes. Your first step in Iman, is to believe me with such a
level of Yaqeen, as if you were seeing me. Call it Shahada.

Don't call it Iman Bil Ghayb, the act of adopting Iman. Call it Shahada. That you have such a
belief in Allah Ta'ala, as if it's Mushahada, as if you see Allah Ta'ala.

This is called Iman. Allahu Akbar. So first thing we have to do, to get this Shara Sadaar back,
is to get this Iman.

Get the Azmat of Allah Ta'ala in our heart. Iman in Allah Subhanahu Wa Ta'ala, and all of His
Sifat, and all of His attributes. If we can truly get this Iman, then we get the Shara Sadaar, we
get the Nur from Allah Subhanahu Wa Ta'ala.

So that's the first thing. Alright. I'll give you another example.

Shaykh Sa'di Imam Ta'ala, he was a Persian writer, and he wrote works of poetry and prose,
so that people would learn about Allah Subhanahu Wa Ta'ala. So traditionally, although it's
no longer the case anymore, but in traditional Darul Ulamas, when they teach Persian, they
used to teach his work Gulistan. Gulistan is Sa'di.

Alright. In that he has a beautiful story about himself. He says, once I was a child, and my
mom gave me a gold ring.

I was young, and I went outside, and I used to wear this gold ring. And one day I
encountered a person who was actually a thief. And he saw me, and I was just a child, and I
had a gold ring.

So what that thief did, he took out from his pocket a candy. And he said that, oh boy come
here. So I went there, and he had a candy.

He said, taste this candy. And I tasted it, and it was very sweet. And he said, you see that
ring on your finger? I said, yes.

He said, taste your ring. So I tasted my ring. It wasn't sweet.

So I said, young boy, would you like to give me what is not sweet, and take from me what is
sweet? I said, yes. I took off my gold ring, I gave it to him, and he gave me the candy. Allah
Akbar.

I traded my gold ring for the candy. So Shaykh Sa'di A.S., what he meant by this, was that
the gold ring is your Imam. And the candy is the pleasures of this world.
And we are willing to give the gold, and permanent, metal is permanent, the gold and the
permanency of that Imam that is wrapped around our heart. We are willing to give that
away, just to taste a candy that only we can suck on for a few seconds of our life. Can you
imagine? He gave such a beautiful example.

It's exactly what we do. Nabiye Kareem Sallallahu Alaihi Wasallam, what did he say? ‫الحياُء‬
‫ إيمان حياء‬is Imam. ‫ الحياُء شعبة من اإليمان حياء‬is the branch of Imam.

When Imam Bukhari, he had to make a whole Bab, a whole chapter gathering the Hadith,
that ‫ حياء‬equals Imam, and Imam equals ‫حياء‬. And when we give away our ‫حياء‬, when we
compromise on our ‫حياء‬, when we lapse in our ‫حياء‬, it means we are giving away our Imam.
And people have this problem.

They take the candies of the world, they want to look at the beauties of the world, and they
lose the beauty of their Imam. They spoil their Imam to look at some beauty. Stranger
beauty, unknown beauty, passer-by beauty.

Allahu Akbar. Strange. Very strange.

So we have to value our Imam. We have to have all the Sifat of our Imam. We have to have
the ‫ حياء‬in our Imam.

Otherwise, we will never get the Shadas of it. Imam is the most precious thing to us. There is
nothing more precious to us than Imam.

You see, if you want to know how precious something is to you, you have to see what would
you be willing to sacrifice for it. For example, our health is very precious to us. For people,
their money is precious to them also, but if it came to choosing between the two, you would
be willing to sacrifice your money for health.

May Allah keep all of us in good health, always. But if Allah afflicted us with some illness and
disease, and the cure for that was all our money, we'd give it. All of us would give it.

We'd say, what can we do? Although that money is dear to us, although we worked hard for
it, although we have needs for it, but we'd be willing to sacrifice all that money for our
health. So that shows us that health is more valuable to us than our Imam. Okay? Our life.

There is something even more precious to us than our life. That's our Izzah. That's our
honor.

If one of the womenfolk in our family were threatened, and in order to save her honor, we'd
have to give our life, you'd give your life. You'd be willing to sacrifice your life to preserve
the honor and dignity and sanctity and chastity of a woman. Right? So what is it? Otherwise
your life is very precious to you.

Right? But if it comes to this choice, we're willing to sacrifice our life for that Izzah. So
money is less precious than health, life. Life is less precious than Izzah.
And for the sake of our Iman, we should be willing to sacrifice anything and everything that
we have. Anything and everything. Somebody wants to taunt us? No problem.

We won't give up Iman. Somebody wants to degrade us? No problem. We won't give up
Iman.

Or Sahaba Ikram, somebody wanted to torture them? No problem. They wouldn't give up
their Iman. They wouldn't look for their Izzat.

They would stick to their Iman. They could sacrifice their life for Iman. They could sacrifice
their money for Iman.

They could sacrifice anything for their Iman. So that means Iman is the single most valuable
and precious thing to us. Our Iman is the single most valuable and precious thing to us.

So if we get this Iman back, then we will have Shara Sadr. And until we nurture this Iman,
get all the attributes of Mu'mineen, do everything Allah says in Quran, when He says, ‫َيا َأُّيَها‬
‫ اَّلِذيَن آَمُنوا‬We won't have Shara Sadr. We won't have Hidayah.

And until we have this, nothing is going to change in the world. Nothing will change.
Mu'mineen, you see, Allah treats believers and non-believers differently.

Let me explain to you very clearly. Non-believers, Allah has put a lower bar for them. Let me
give you an example.

You need to understand this very clearly because a lot of people in Ummah have this
misunderstanding. Let's say, for example, I teach a class at the university and I have
students who are doing their BA, they're in my class. And I also have some students who are
doing their MA, they're also in my class.

Okay, the lecture will be the same. But the kind of assignment I take from the BA students
will be lower. And the one I expect from the MA students will be higher.

Means I will hold them to a higher standard for success in the course. For the BA student to
get an A in the course will be easier. For the MA student to get the same A, the same grade,
will be harder.

I will require more of them. Just like that, in success in this dunya, Allah Ta'ala holds the
non-believers to a lower standard and Allah Ta'ala holds the believers to a higher standard.
Non-believers, if they want success in the dunya, they don't have to have iman.

No need for that. To have success in the dunya, I'm not talking about akhira. To have
success in the dunya, they have to have akhlaaq, adab, and adal.

They have to be just, and fair, and honest, and truthful. They have to have huququl ibad.
That's the standard Allah Ta'ala has kept for them.

If they have huququl ibad, Allah Ta'ala will make them successful in the dunya. But, because
they don't have huququl ibad, or iman billah, they will have no success in akhira. For the
believer, Allah Ta'ala holds them to a higher standard.
Not just akhira. If the believers, if the ummah, want to have success in this world, they also
have to have that. They have to bring that condition also.

They have to have truth, and honesty, and justice, and fairness in all dealings. They also
have to have huququl ibad. Plus, they also have to be true in their iman.

And, until and unless they're true in their iman, Allah Ta'ala will never give them success in
this world. So, all the protesting, and all the rioting, it's not going to change anything. It's not
going to change anything.

I'm going to be very clear about this. You can have a hundred thousand people march. You
can have a million people march.

It's not going to change one single thing. Because we're believers. Allah Ta'ala is only going
to change anything for us, when we fix our iman.

Now, I have no problem if you want to have a hundred thousand people march, but you're
near to change. You should not think that this march will change anything. You're deluded.

You should just think that we need to express our resentment, or express our disapproval
about this. That's a teaching of the Prophet. That's a Ta'apa Nihil Munkar.

That if you can't change it by action, you should condemn it with your tongue. No problem.
But you should realize that's all it is.

It will not change any single thing. It has no value to those people whatsoever. It will not
benefit the people there whatsoever.

It is just our expression of our disapproval. That's it. If we want to go beyond by expressing
our disapproval, and actually see a change in the condition of the ummah, that will only
happen when we change the condition of our iman, and we lift up the condition of our
iman.

Otherwise, nothing will change. You should be clear. Alright? So it means we have to work
on our iman.

The last thing we're going to tell you tonight, then, is a story. A story of, even if you have a
drop of iman, you can be saved. Yes, even one drop of iman can be enough to save a person.

Allahu Akbar. So here's a real story, from a real person, from our time, when we were in
America. So, this is a story of before 2001.

Nothing makes a difference, but I just wanted you to know. It's a story from the 1990s, and
it's a story from near Washington, D.C., in the suburbs of D.C., called Virginia. So there was a
person who came from Pakistan, young man, must have been in his mid-twenties, who
came from Pakistan to America, and he had studied earlier in the university, and he got a
very good job.
Good corporate job, right? Okay. He was working, but he had no parents, no family in
America, no cousins, nothing. So you would see him in the masjid.

He would come to the masjid, he would talk to the people in the masjid, socialize with the
community in the masjid, he would come for Eid gatherings, he would come to the social
gatherings in the masjid as well. And one day, he just disappeared. You just never saw him
again.

In those days, we didn't have cell phones, and email, and WhatsApp that you call, SMS the
guy and ask him where he is. That wasn't that age. If he doesn't come, he's gone.

Right? We didn't see him. He showed up five, six years later again. Five, six years later again.

And he just came as if everything was fine, just as if nothing happened. Right? So, people,
our friends and others were just curious, where have you been? Right? So they asked him.
So he told his story.

So I want to share his story with you, then you will realize how we must value this Imam. His
story was as follows, he says, look I came here to the country, I was on deen, I was praying, I
did come to masjid, etc. But because I was a young man, and Alhamdulillah I had completed
my education, and Alhamdulillah I had a good job, so I really wanted to get married.

But I had no family here, no one to find somebody for me, I didn't know what to do. So what
happened that while I was working, I had a white Christian American girl, a colleague of
mine, and she had been very nice to me, showed me the ropes at work, and guided me,
helped me, and she was very pretty, so I started liking her, and she started liking me, and I
started liking her more, and she started liking her more. So I did the right thing, I went to
her parents, I told her of my feelings, and she said you have to meet my parents, and she
said my parents are very religious Christians.

I said no problem, I want to do the right thing, so I said I went to her parents. It's not the
right thing in Sharia, but he meant the right thing at least morally, he wasn't being very
crude, and didn't engage in haram relationship with her. So he went to the parents, and he
went to the parents, and they were stunned that you're a Pakistani Muslim, immigrant in
this country, and you want to marry our nice, white, beautiful Christian girl.

He said yes. Now it took some time, he said the girl also worked on her parents, I also kept
meeting them, kept meeting them, so one day they said okay, we're willing to give our
daughter's hand to you in marriage, but we have a few conditions. He said what? He said,
number one condition, you can never go to your place of worship again.

Number two condition, you can never meet any of your fellow religionists, meaning Muslims
again. Allah Akbar. Number three condition, you will come with us every Sunday to church.

If you accept these three conditions, they didn't say convert, but they said this, you have to
come every Sunday with us to church. If you accept these three conditions, we will give you
our daughter in marriage. He said look, I was young, I really, I had fallen in love with her, I
chose everything I wanted, I needed to get married, I told them yes, no problem.
Allah Akbar. He said yes, they got married, he said that's why you never saw me again in the
masjid, that's why I never met any of you again, and I used to go with them every Sunday to
the church, I used to sit there, but he said Alhamdulillah, I never converted, I never accepted
their religion. I never lost my iman, I never let go of my iman, but I wasn't doing any ibadat
at all, no fasting, no praying, no dua, nothing at all, no single one amal at all, just holding on
to one drop of iman.

He says when I did one thing I used to do, what was that? That I had a copy of Quran, and
there was a bookshelf in our living room, and I put it on the top shelf, and every day when I
would go out to work, go to the door to leave for work, I would pass through the living
room, and I would look at that copy of Quran, and I would remind myself, and I would
reprimand myself, I would scold myself, that look what you've done, you've let go of your
deen, and I would go to work, and every day when I would come back to work, I would open
the door of my home, and I would look at that copy of Quran, and remind myself, and then
the rest, that's it, that's the only drop of iman I had, nothing else could even remotely
resemble, anything to do with iman, Islam, in my life. He says one day I came home from
work, and like I normally do, I opened the door, looked at the top shelf, and the copy of
Quran was no longer there, the book was missing. I was surprised, that where is it? I sat
down and met my wife, and I asked my wife, that you know there is a book of mine, that
normally is there, I don't see it there anymore.

She said yes, it's not there anymore, I said where is it? And she said that today when you are
at work, I decided to do spring cleaning, and I decided to throw out all the junk, and the
clutter, all the things that we don't use, and I went through the books also, and all the books
that I never read, and you never read, all the books that I never read, and you never read, I
just took them all off the shelf, and put them in the trash. He said ya Allah, you put that
book in the trash? She said yes, I quickly went to the garbage bin, I went through all the
garbage that was there, and I found copy of Quran, and I picked up copy of Quran, and it
was sold now, it was stained now, it had been in garbage bin, I was looking at my copy of
Quran, and I couldn't believe it, my eyes, so I clasped the copy of Quran to my heart, I was
kissing copy of Quran, and all the time my wife was watching me. And when I was done, and
I was recovered, and my tears had come out, my wife she told me, I have been watching
you, I noticed that you look at this book, and this is your religious book, and you forgot the
conditions you accepted, when you married me, and just now also I have seen, the love you
are showing, and the tears you are crying over this book.

So she told him, that look, this book is going back in the trash, either this book stays in the
house, or I stay in the house. So he said, I looked at my copy of Quran, and I looked at my
wife, and I looked at Quran, and I looked at the stains in the Quran, and I raised up my head,
and I told her, you want to stay in this house, you want to leave this house, that's your
choice, this book will never leave this house. Allahu Akbar.

He had iman, just this was one drop of iman, that he looked at Quran. He said, this book will
never leave this house. He said, she left me, we are divorced, and now I am back in Masjid.

Now look how far a journey he made. How close he came to falling off the cliff. He accepted
condition, I won't go to my house to worship.
He accepted condition, I won't meet fellow Muslimin. He accepted condition, I go every
Sunday to church. But he did one, he held on to one drop, of his love for Quran al-Kareem.

And it saved him in the end. It saved him in the end. This is called iman.

Now look if one drop of iman, can have this redeeming effect, can have this saving effect,
then can you imagine the power of the iman, that Allah Ta'ala gave us. For those of you who
came late, or you recited in the beginning, the power of that iman, that Allah Ta'ala said,
that you are my murad, and I gave you iman. The power of that iman, Allah Ta'ala says, He
put sharaf sabr, He expanded our breaths for this iman.

The power of that iman, Allah Ta'ala gave you all of hidayah for that iman. The power of that
iman, Allah Ta'ala says in Quran, for he is on the light, for he is on the light of his Lord. That
this Muslim will be on the light, for the whole life of the Lord.

Can you imagine the power of such an iman? For me and you have to do qadr of this iman.
We have to value our iman. Get our sharaf sabr back.

Become true mu'mineen once again. The way to get this true iman back, is to get the two
master feelings of iman. First master feeling of iman, That those who have iman, they are
intensely extreme in their love for Allah Ta'ala.

Extremely intense in their muhammah for Allah Ta'ala. And second master feeling of iman,
There was amazina amanu, Here again amazina amanu. That all who have iman, you must
make a lot of zikr of Allah Ta'ala.

Make tremendous amounts of zikr of Allah Ta'ala. Keep making zikr of Allah Ta'ala more and
more and more. So this love for Allah Ta'ala, and the zikr of Allah Ta'ala, these are the two
master core feelings of iman.

If we can learn to get these feelings back in our heart, then we will get that sharaf sabr, then
everything in deen becomes easy, then we get kalbun salim, then we get nafs mutma'inna,
then we are content on deen. This is what our mashayikh and awliya they teach us. They
teach us how to have love for Allah Ta'ala, and they teach us how to make the zikr of Allah
Ta'ala.

Once a person has those core ingredients, then Allah Ta'ala accepts them for every khidmat
of deen. Allah Ta'ala may accept them for ilm, Allah Ta'ala may accept them for fatwa, Allah
Ta'ala can accept them for dawah, Allah Ta'ala can accept them for humanitarian work, or
Allah Ta'ala can accept them for every single thing, when they have the core feelings of iman
in their heart, when they have that love for Allah Ta'ala, when they have that zikr of Allah
Ta'ala, may Allah Ta'ala join each and every one of us to the path of love and the path of his
lovers, may he join us to this path of zikr, may he make us amongst his zakireen, mu'mineen,
from his muhibbeen, mu'mineen, wa aakhirat da'wana, anilhamdulillahi rabbil aalameen.
Before we make du'a, we are going to teach you some zikr.

We are going to teach you some zikr, so that you know how to begin this path if you so wish,
how you can get this nur of the iman back into our heart. Look what happens when you
make zikr, Allah Ta'ala said in Quran, ‫ َفْذُكُر وِني َأْذُكُر ُكْم‬Allah Ta'ala says, you make zikr of me,
I, Allah, will make zikr of you. Allahu Akbar.

Now imagine, if we say I don't have time for zikr, what does it mean? If you say I don't have
time for zikr, it doesn't mean you are saying, I don't have time to remember Allah. You are
saying, I don't have time for Allah Ta'ala to remember me. I am not interested in that.

I don't want to even sit for ten minutes and Allah Ta'ala does zikr of me. Allahu Akbar.
Strange, how could anybody say that? How could anybody think like that? So we want to
become dhakireen mu'mineen.

Our Masha'ikh made a very simple five step process, that a person can begin their journey,
to become a rememberer of Allah Ta'ala, and a lover of Allah Ta'ala. Number one, every day
we must recite Quran. Because if you are distant from Kitabullah, you will be distant from
Allah Ta'ala.

You saw in Ramadan, you were qareeb to Kitabullah, you were qareeb to Allah Ta'ala. If in
Shawwal you became baeed from Kitabullah, you became baeed again from Allah Ta'ala.
You became distant again from Book of Allah, you become distant again from Allah Ta'ala.

Every day you have to read Quran. Every day. It's not going to happen tomorrow, it's going
to happen today.

Some of us, we go days without reading Quran. Some people go weeks without reading
Quran. Some people go months without reading Quran.

I've had hufaz come to me and tell me, that months have gone by, they didn't even read
Quran. Hufaz, didn't even read Quran. South African Hufaz.

Let me be blunt. No American Hafiz can tell me that. No Arab Hafiz can ever tell me that.

No Pakistani Hafiz can ever talk like that. South African Hafiz talks like that. Let me also
explain to you openly, clearly.

It's must, I feel it's must, Allah Ta'ala put in my heart to say to you, people of Benoni, don't
think your job on earth is to make your son a Hafiz. Your job on earth is to make your son
salih, to make your son muttaqi, to make your son a wali. And there's so many ghayr salih
hufaz in this country.

Ghayr salih. Non-pious Hafiz. Non-pious Hafiz is not going to be saved by Allah and their
judgment.

Pious non-Hafiz is going to go to Jannah. The salih ghayr hafiz is infinitely more valuable than
the ghayr salih hafiz. How many people have come to me to make dua, my son becomes
Hafiz.

Not even one hundred of those people come. Not even the same one saying the same
sentence, make dua, my son becomes muttaqi. I tell them every time I say, don't make dua,
your son becomes Hafiz.
I'll make five duas for you. Okay, and then I'll tell you if you want later. I never make this dua
alone.

Never will I make ever a dua for someone just to become Hafiz. Just Hafiz is destroying this
ummah. Those boys who are just Hafiz are a stain on this ummah.

No, hifz plus taqwa, hifz plus wilaya, hifz plus amal. And if you spend so much effort making
them Hafiz, if it was up to me, really, I'll be very blunt with you. I'll close down all the hifz
mother says, and I will reopen them, according to the following condition.

And we will only make your child Hafiz, if you promise you want to make him muttaqi first.
First we're going to teach him sunnah, and taqwa, and wilaya, and when he passes all of
those subjects, then I'll teach him hifz. I'm more than happy to teach him hifz.

First he has to pass those subjects. Because we can't trust you people anymore. It would
have been fine to teach him hifz first, and teach him taqwa.

I have no problem with that taqwa, but I don't trust this community anymore. You have
shown over and over and over again, that if you make your kids Hafiz, you're not interested
in them following sunnah. You're not interested in them having taqwa.

You're not interested in them getting wilaya. You've lost my trust. I can't do it anymore.

I would say I won't do it. Never will I make your child a Hafiz. Never.

Until he gets sunnah, and taqwa, and wilaya first. I'm very stern that way. Are you lucky I
don't live here? Yeah? You're lucky I don't live here.

Tell him if you can't do it as sternly as I said, something should be occurring to you. Why
can't you see it? I'm a visitor, I see this. How many non-Saleh Hufaaz you have? You live
here, can't you see it? And you should never put a non-Saleh Hafiz in the musalla.

No way. The right to lead Taraweeh in Ramadan, is not just because you did hifz. The most
muttaqi person, the most muttabi-sunnah person, the greatest wali in your community, who
is Hafiz, he should lead Taraweeh.

You want to encourage your kids? You didn't encourage your kids all 11 months of the year
to have taqwa? You want me to encourage them by praying Taraweeh behind them? It's
ridiculous. Don't accept it. What type of encouragement is that? That's nifaat.

That's hypocrisy. I'm sorry to be blunt. I'm happy to pray behind any 19 year old, who you
encourage all 11 months to be a Saleh 19 year old.

I'd love to pray behind that Hafiz 19 year old. You let him do anything you want for 11
months, and you say nothing? And you want me to be the mushrik for his practicing, his
memorization of Quran? It's wrong. And you know Taraweeh is a great experience.

You're missing it in South Africa. Because you haven't prayed Taraweeh. If you pray
Taraweeh by one imam, and he's a wali imam, and a wali, alim, muttaqi, Hafiz, just you don't
have to even understand Arabic, that Taraweeh will blow your imam away.
And praying behind ghair alim, ghair wali Hafiz, ghair Saleh Hafiz, it's not affecting the
community at all. You see, I prayed so many Taraweeh's now, when I came in Ramadan. It
doesn't affect you at all.

It's just so happy when the Hafiz who recites the fast, you can see, they get happy, they get
fresh, when the faster one recites. I felt it. I feel what happens to you in your Taraweeh.

You totally misunderstood the concept of Taraweeh in Jammah. Totally misunderstood it.
I'm addressing the whole country right now.

I'm sorry I'm doing it, I don't know why Allah put this in my heart, but only masjid. Anything
about this masjid, I have no idea. Wallahi, I have no idea who leads Taraweeh here.

I know it, I'm not, na'zibullah, doing himad on anyone, that they're not Saleh. But I'm telling
you, as a country, it's a phenomenon, observable fact, that there are ghair alim, ghair
muttaqi, hufaz, leading Taraweeh. And sometimes it's even said, now we need to, this was
said to me once, we need to encourage him, because he's slipping from deen.

I said, I'm all for encouraging him, but this is encouraging, you're deluding him further.
You're making him think, just fifth is his salvation. You're deluding him by thinking, this is not
encouragement.

This is deluding him further. This is a greater mistake that you're making. You're pushing him
further in delusion.

Ghair, Allah, Allah. I apologize if I offended anybody. So I was telling you, that the, five step
method of zikr, and honestly it's not, it's not targeted in any way at this particular masjid.

There will be many masjids and many imams who are exclusive to this. There are definitely
salih hufaz in this country. And there have definitely been salih hufaz who have led
Taraweeh Salah.

But I'm just telling you, that's what you have to look for. And the ones who aren't salih, you
need to work on them all 11 months. Make them salih, we love that.

You reward them. You reward them for 11 months of taqwa by giving them the imamat of
Taraweeh. That's how you should do it.

Alright? Okay. So first step khair was to, every day recite, oh no, I'm going to end up opening
in trouble. So, recite Quran Kareem.

Recite Quran Kareem. Every day. Second, 100 times istighfar.

Astaghfirullah al rabbi min kulli dhanbim wa atubu ilayh. Every single day, to make istighfar
100 times. Third, 100 times, Durood Sharif Salawat and Rabi'ul Kareem Sallallahu alayhi wa
sallam Allahumma salli ala Sayyidina Muhammad wa ala aali Sayyidina Muhammadin wa
barik wa sallim.
Hmm? It's very, very simple thing. Very easy to understand. These are three zikrs of the
tongue.

These are the core zikrs of the tongue. Tilawat-e-Quran, istighfar, Durood Sharif. Then I
recited two zikrs of the heart.

This is called zikr kalbi. One of them is also very easy to understand. That you should
remember Allah Ta'ala in your heart, all the time.

It's not easy to do, it's easy to understand. All the time you should be feeling feelings for
Allah Ta'ala. If you're in the shop, in the factory, and that's why we were being trained in
Ramadan.

The zikr that we do in the masjid, it gets so wrong. It doesn't have such a high value. High
value is the zikr we do out there.

Why? Because zikr is the local good of the masjid. Zikr is local to this market. When you find
a local item, and there's abundance of it, it sells very cheaply.

But when you find something that's a rare item, an imported item, rare import, it's very
expensive. So zikr is the rare imported item in the shop, factory, clinic, workplace,
university, school. So the zikr out there that you do will be beneficial.

But people say, I'm busy, I'm working. It's no problem. Your tongue and body is engaged in
the work of the world.

Your spiritual heart should keep remembering Allah Ta'ala. It's exactly what Allah Ta'ala said
in Quran, ‫ ِرَج اِل اْلَما َتْلِهيِهْم ِتَج اَر ًة َواْلَعَبْي ُءَنا اْلِذْكِر الَّلِه‬That there are people that neither
trade, commerce, buy and selling. Nothing can distract them from the zikr of Allah
Subhanahu wa ta'ala.

Allahu Akbar. Isn't it? That's all you have to do. The easiest zikr.

Zikrul Qalbi. All you have to do is make intention that ya Allah my heart is remembering you.
That's it.

Heart starts remembering. Because that's the nature of the qalb. Like the function of the
eyes is to see, the function of the ears is to hear, the function of the qalb is to make zikr of
Allah Ta'ala.

You just have to make niyyah. So before you start anything, ya Allah I'm going to be in shop
for five hours, I make niyyah my heart will be remembering you. I'm about to drive, I make
niyyah my heart will be remembering you.

I'm about to go to sleep, I make niyyah my heart will be remembering you. Every time you
do anything, you make this niyyah, that ya Allah I'm going to do that activity, my heart will
be remembering you. This is one way to do zikrul qalbi.

And the last way, the last fifth and final way of doing zikr, is a special zikrul qalbi. That in
Arabic is called muraqiba. That means you want to, you can't do this all the time.
This you can do 10, 15, 20 minutes of your free time. That's it. In the beginning.

What is that? You want to remember Allah Ta'ala in a special way. How? You want to
remember Allah Ta'ala in such a way, that you forget everything else. Not while doing
anything else, not while driving, not while working, not while teaching.

That you remember Allah Ta'ala to the exclusion of everything else. Like Allah Ta'ala said in
Quran, ‫ َفِإَذا َفَر ْلَت َفْنَصْب‬That when you become free, ‫ َفْنَصْب‬Now turn to Allah Ta'ala, with
complete resolve, with complete steadfastness. ‫ َوِإَنا َر ِّبَك َفْر َغْب‬And turn to your Rabb in
longing, and yearning, and missing.

That you sit for 10, 15, 20 minutes, and make niyyah, and now I want to remember you, and
forget everything else. So we close our eyes to forget the world, forget what we see. You
close your thoughts to forget what you think.

You ignore your heartbeat, pulse, breathing. Everything is ghairullah. You want only to
remember Allah Ta'ala.

Then a person says, okay I need to focus on something. Allah Ta'ala says in Quran, ‫َوْذُكْر ِإْسَم‬
‫ َر ِّبَك َوَتَبَّتْن ِإَلْيِه َتْبِتيَلَها‬Make dhikr in the name of your Rabb. The name of our Rabb is Allah.

This has barakah in it. Allah says in Quran, ‫ َتَباُلَك اْسُم َر ِّبَك‬Full of barakah is the name of your
Rabb. So when we focus on the dhikr of the name of our Rabb, Allah, we get the barakah of
His name in our heart.

The qalb is thirsty for the blessings of the name of Allah Ta'ala. All we have to do is make
niyyah, that our qalb is making dhikr in Allah Ta'ala's name. That's it.

And you just sit there for 5, 10, 15, 20, whatever you can. And you make the dhikr called
muraqiba. So these are the 5 methods of dhikr our Masha'ikh teach.

Alright? Those of you who don't have a shaykh, don't practice formal dhikr, you should learn
and practice dhikr. Even our Masha'ikh used to say, if you don't have a shaykh, you should
make these tasbihs. But what they meant was, if you don't have a shaykh yet, you better get
one.

And tell them, okay, I'll quickly give you 2-3 tasbihs to do. It doesn't mean, okay, for years
you do those 3 tasbihs without a shaykh. Hmm? It's like telling the new Muslim, okay, if you
haven't memorized the du'a-i-kunut, you can recite this in your salat.

It doesn't mean that for years, you pray with the salat without du'a-i-kunut. It means as a
quick, fixed, temporary stop-gap measure, until you must immediately learn du'a-i-kunut,
until you do so, you can recite this instead. So until you have shaykh, and learn dhikr, and
are guided in dhikr, you can recite 2-3 tasbihs instead.

You understand? Hmm. So we have to learn dhikr. Some of you may already have a shaykh.

Whatever dhikr the shaykh tells you, you should do it. Go to them. Talk to them about dhikr.
Don't just think having shaykh is just for barakah. No, shaykh is teacher of dhikr. Become
student of dhikr.

You become a student, they'll teach you more. So learn. Use this dhikr to purify your heart.

Use this dhikr to get the love for Allah on your heart. And those of you who don't yet have
shaykh, so Alhamdulillah, Allah has blessed you, that in Benoni here, we have Hazrat Shaykh
Maulana Musa. I just come here for sohbah, to be in your company, that you people have
talab for Allah Ta'ala, to when you invite me.

You should practice these five methods of dhikr. And if you don't have shaykh, when Benoni
has a shaykh, and you are Benoni, you should sit with the shaykh. And you should go to
weekly majlis and masjid bilal.

You come to us 10pm tonight, we'll teach you more. And you should simply just start dhikr.
There's nothing, no need to be hesitant.

There's nothing to worry about. There's nothing more to it than learning dhikr, doing dhikr,
being guided in dhikr, doing dhikr better, learning more dhikr, being more guided in dhikr,
doing dhikr better. That's it.

That's all that happens, all the time. That's it. So tonight we want to make taubah, we want
to end the du'a before adhan.

Alright. So all of us should make a niyat in our heart, ya Allah, I want to make taubah. That I
didn't value this iman, I didn't value the sharah sadr you gave me, I didn't value the murid
that you had put me on, I didn't value the feeling of love for you, I haven't done dhikr of you
as I should have.

So we should make taubah on this night, and we should make du'a to Allah, and those who
want to make niyat, that they want to become students of dhikr, they want to commit their
hearts to Allah, we just want to put niyat in your heart, and you meet, and you learn, and
you practice, and you should make du'a for Allah. Thank you. Soften our hearts, Ya Rabbi
Kareem.

Soften our tongues, Ya Rabbi Kareem. Ya Rabbi we came here, each and every one of us,
only seeking your pleasure, only because we wanted to be closer to you, Ya Rabbi Kareem,
before we vanish from this gathering, Ya Rabbi grant us your pleasure, Ya Allah. Gift us your
pleasure, Ya Allah.

You are our murad, Ya Allah. We want to be your lover, Ya Allah. Ya Rabbi Kareem, fill our
heart with the true intense passion of love for you.

Fill our heart and our tongue and our mind with dhikr of you. Ya Rabbi I ask that you take
out from our heart, all the distractions, all the attractions, all the infatuations, take out from
our heart all the unlawful loves, the unlawful lust, the unlawful greed, the unlawful envy,
the unlawful arrogance. Ya Rabbi Kareem, purify our heart on this night.

Ya Rabbi Kareem, I ask that you put in our heart, the pure love for you, burning love for you,
intense love for you, love for Quran Al-Kareem, intense love for Quran Al-Kareem, loving
love for Quran Al-Kareem. Ya Rabbi put in our heart, a burning love for Deen-e-Islam, a love
for our Imam. Let us do Qadr of this Imam.

Let us do Qadr of our Islam. Ya Rabbi Kareem, Ya Rabbi you said in Quran, that you would
inshallah set it on us. Ya Rabbi we were undeniably valued, Ya Allah.

We failed, Ya Allah. Ya Rabbi I ask that you give us another chance, Ya Rabbi Kareem. Send
the Noor of your Hidayah on our heart again.

Expand our breast for this Deen again. Fill our heart with the feelings of Islam again. Ya
Rabbi Kareem, make us steadfast on Deen.

Strong in Deen. Make us persevere in Deen. Grant us every Naam of Deen.

Every bounty of Deen. Grant us the feelings of Deen. The feelings of Imam.

Ya Allah, Ya Rabbi Kareem. Ya Rabbi make dua for all of the youth of this Ummah. Make
special dua for all of the Hufaas of the Ummah.

Ya Rabbi let us show our tender love and debt to them. Let us be merciful and kind to them.
Let us become guides to them.

Let us be Khuddam of them. Ya Allah, help them get the Noor of that Quran. Help them get
love for Quran.

Help them live that Quran. Help them spread that Quran. Ya Rabbi Kareem, I ask that you
send your extra special mercy on the youth of our Ummah.

Those who may be distant from you. Those who may have forgotten you. Ya Allah, introduce
yourself to them.

Introduce your love to them. Ya Rabbi Kareem, they too will become your lovers. They will
become better lovers to you than us.

Ya Rabbi Kareem, it is your Karam, your Fazal, Ya Allah, make it widespread. Ya Rabbi
Kareem, we are living in an age of Fitna and Fasad, Fisk and Fujur, Sin is widespread, Ghaflah
is widespread, Fashion, Culture, Media, Society, Technology, all of it is surrounding us. Ya
Rabbi Kareem, with your Al-Hadha, Ya Allah, surround us with your Hidayah.

Surround us with your Rahmah. Send your Noor on our hearts again. Ya Rabbi, we want to
be the Mistaq of those words.

Fahuwa al-Noorum min Rabbihi. Ya Rabbi, bring us back into that Noor. Keep us forever on
that Noor.

Raise us on the Day of Judgment in that Noor. Join us with the people of Noor. Ya Allah,
Rabbi Kareem, Rabbana takamal minna.

Innaka anta as-samee al-aleem. Wa tubwa minna. Innaka anta al-tawab al-raheem.
Wa sallallahu ta'ala ala habibihi Sayyidina Muhammad wa ala alihi wa sahbihi ajma'een. Bi
rahmatika ya arham al-Rahimin. Ameen.