jazakallah khair for this. its very scary if you delve into what is being said. I have many questions on this particular sermon.......... this has always puzzled me as to where this applies and where one demarcates between what is the Divine Will of Allah that He the most high would be most pleased if we submit to it "vs" what is the Divine Will of Allah that He the most high would be most pleased if we understand it to be His decree to test us to plan an escape from it and to better a particular situation by action, in the former case wont we be accused of being a fatalist and in the latter wont we be accused of not being happy with the divine decree. to simply consider things on the merit of having pure worldy or other-worldly aims would be a matter of relative definition, which if defined concretely will give way to a solution. to explain the dilema with my own example , so long as the means remain worldly i would suspect myself of conceit and of being after worldly benefit even if the outer aims seem other-worldly. i understand the role of niyyah, but it has always been scary and confusing. any help is appeciated. --an
From the Sermon of Ghawth Al-Aazam raDiyallahu anhu: Young Man! To be pleased with the Divine Decree is better than obtaining worldly aims by dispute.[1] The Siddiq[2] finds its sweetness to be tastier than desires and [worldly] pleasures. It is tastier than anything that is in this world because this is what makes one’s life pleasant. In every matter, in any state, speak with the tongue of knowledge, and follow it by [matching] deeds and sincerety. Do not speak of mere knowledge, without action because it will neither benefit you nor others. It has been reported that the Prophet şallAllāhu álayhi wa sallam said: ‘Knowledge beckons one to act upon it; if one accepts [this call, it stays.] Else, it departs’[3] The munificence of knowledge will depart, and you will be left with mere proofs. You will then become a scholar ensnared in his own knowledge. Its fruit will disappear even though its tree may remain. Beseech Allāh ázza wa jall to grant you a state and a stature in his presence[4]. When He grants you that, ask Him to conceal it and seek that you should never wish anything [from such states] to be made public. If you wish anything that is between you and your Lord to be known by others, that will become the reason for your destruction. Beware of conceit, whether in the states [you have been bestowed] or the deeds that you do for this will cause you to fall from the high ranks and causes the displeasure of Allāh ázza wa jall. Beware the love of speech or the love of being accepted [as a preacher] and extolled among the people. This will only harm you and will not benefit you. Do not say a word until such a responsibility is forced upon you, and a firm insistence is put in your heart by Allāh ázza wa jall. How can you invite the people to your house when you have not prepared anything for them to eat? This important matter [of preaching] requires a solid foundation and only then, can there be a building. Dig up the grounds of your heart until the waters of wisdom spring from it; sow sincerety, good deeds and intense struggle[5] until a great palace is built. Only then should you invite the people to this palace of yours. O Allāh, give the soul of sincerety to the [mere] bodies of our deeds. --- What will reclusion[6] help you when the whole creation is in your heart? No, none at all! Neither you, nor your reclusion are honorable. When you remain in solitude and yet the greed of the entire creation[7] is in your heart, you are just sitting alone bereft of the solace[8] in the company of Allāh ázza wa jall. Rather, your lower-self [9], the devil and your desires are your companions in your solitude. If your heart finds solace in the company of Allāh ázza wa jall, then you are free of the creation even if you reside with your family or among the people. When the solace settles in your heart, the walls of your very existence fall apart. And your insight will be awakened such that you shall see only His Favor and His Action. And you will then be pleased with only Him and nobody else. Whosoever has attained a state from the myriad states and holds firm to the Sharīáh, and who wishes not any increase, decrease, elimination or continuation of that which is decreed has fulfilled the conditions of pleasure, conformity and acceptance of a slave to the Decree of the Almighty.[10] Woe unto you, do not lie! You claim to be content[11] whereas a wee little thing can transform you. Do not lie; I shall not hear any of your lies nor believe it. Very rare are those people whose hearts are inspired; their hearts receive a revelation of what is right and they follow it. And why not, after all they follow the Messenger şallAllāhu álayhi wa sallam in their speech and deeds? And he şallAllāhu álayhi wa sallam was given a manifest revelation, and these followers of his are his heirs and they receive a subtle revelation in their hearts. If you wish to be one of them, remember death often. For remembering death helps you in subduing your lower-self, [nafs] your desires and your devils; it helps you to forsake this mundane world [dunyā.] No other counsel will benefit a person who cannot find counsel in death. The Prophet şallAllāhu álayhi wa sallam said: Death is an adequate preacher.[12] That which has been provisioned for you shall come, no matter whether you try hard to get it or abstain from it. If you abstain from trying to obtain, it shall come to you and you shall remain honorable. If you try hard to obtain by greed, it shall come too but you do not remain honorable anymore. A hypocrite shows that he is modest in the presence of Allāh when he is among the people but is shameless when he is alone. Woe unto you! If your faith were true and you had a firm belief that He watches over you, Knows what you do – you wouldst have been modest and felt shame. I tell this truth and I fear you not, nor do I hope anything from you. You and the whole world in my estimation are like a speck. I see benefit and harm only from Allāh ázza wa jall, not from any of you. The rulers and the ruled are the same to me. Reject the vileness of your egos [anfusikum] and the vileness of others in accordance with the shariah; not with your desires, your egos or its bad habits. Be silent in whatsoever the Sharīáh has been silent upon; and speak about only that on which it has spoken. [Al-Fat’ĥu’r Rabbāni, 51st sermon] ----------------- 1. munāza-áh 2. The loftiest rank a man can achieve near his lord almighty and above which is only prophethood which is sealed after the birth of RasūlAllāh şallAllāhu álayhi wa sallam. 3. yahtifu’l ílmu bi’l ámali fa in ajābahu wa illā irtaĥala ánhu 4. ĥāl wa maqām 5. mujāhidāt 6. khalwah 7. khalq 8. uns 9. nafs 10. riđā, muwāfaqah, úbūdiyyah 11. riđā 12. kafā bi’l mawti wāýižā
