“Atiullah atiur Rasul wa Ulil amre minkum.”
And always a reminder for myself ana abdukal 'ajeezu, dayeefu, miskinu, zhalim, wa jahl,
and that Allah’s (AJ) rahmah (mercy) and grace upon us.
InshaAllah and we asking for dressings and the blessings of the holy night of Jum’ah
(Friday prayer) in this holy month and that Allah (AJ) prepare us for the holy month of
Dhul Hajj and Eid ul Adha and all the realities of one year of hijrah (migration) - moving
into the Divinely Presence and leaving badness always going towards goodness.
And that in this month of the aynah - the mirror and the reflection of the Divinely
Presence that to dress us bless us and forgive us.
All of what Allah (AJ) wants from us is in the beatific reality of Sayyidina Muhammad
ﷺ, our job is to wash and purify the self so that that reflection and that beatific
reflection can reflect its majestic beauty upon our soul, and that reflection is what
gives the believer their honour and their status - nothing that is obtainable and doable
from our end because the status is of an unrealistic unimaginable reality it's not something that
can be achieved but this reflection is to the greatness of the reality of Sayyidina
Muhammad ﷺ and that's why our life is in the competition or… not competition but
in competing with each other in good deeds and good actions and in oceans of humility,
taking a life of trying to be of service and humble in which we compete in our nothingness.
That in that nothingness is the ocean of cleanliness and purity that reflects the beatific reflection
of Sayyidina Muhammad ﷺ, not like in dunya (material world) where you try to achieve
and get a rank and get a promotion and get a status and make a status for yourself, and
the dunya is based on materialism and they judge you based on the materials that you
have and as a result they give you a status based on those materials.
This competition into the Divinely Presence is a competition of humility and good character
- how much we can struggle against ourselves to be humble and to have good character so
that that reflection of the beatific reality of Sayyidina Muhammad ﷺ reflects upon us.
That's why this reality is something that can't be imagined.
So imagine when the shaykh is teaching us this reality that - we have the immense love
of Sayyidina Muhammad ﷺ, direct yourself to that love the unimaginable status of that
reality and then busy yourself polishing.
Imagine what reflections are dressing upon a servant with that understanding versus somebody
who's not looking at that reflection, not focusing on Sayyidina Muhammad ﷺ, what can
possibly be achieved that's even worth speaking about?
The prayers that they made, the recitations that they memorized, the absence of good character
because they're not enrolled in schools of good character?
What is it they're achieving upon their reality if it's not this way, and that's why the turuqs
(spiritual paths) they excel at a level that can't be understood by common people.
Common people they take out the importance of facing Sayyidina Muhammad ﷺ, they take
out the understanding of an aynah and mirror that when you're polishing you're reflecting
that beatific grace.
So what is it that they're achieving, just the actions from their own and their own hands
of what they have produced and brought before them?
That's something that can't even… it's not even something that could be judged or compared
in Divinely Presence.
The action and ‘amal (good deed) of an individual is of nothing, is not even something visible
to Allah’s (AJ) Divinely Presence in comparison to the reality of Sayyidina Muhammad ﷺ.
So imagine that's why they teach this beatific reality so that we understand what an amazing
reality we are facing and all its Divine grace and all its Divine secrets that are dressing
that soul and then the turuqs come and teach you - polish yourself, do your zikr (Divine
remembrance), work on your bad character, do your salawats (praises upon Prophet Muhammad
ﷺ), do your istighfars (seeking forgiveness), do your awrads (daily practices) and all the
actions that Allah (AJ) ordered for you of your salah (daily prayer), your zakah (charity)
and all your hajj (pilgrimage) and all of the usool (principles) of Islam.
But because they did all of that and they're now coming with voluntary worshipness then
that dress that Allah (AJ) begins to dress upon the soul of these believing servants
is something unimaginable and as a result Allah (AJ) describes then ‘I become the
hearing in which you hear,’ because He is teaching for us ‘This Muhammadan reality
that you are asking to reflect upon you, I am his hearing, I am his seeing, I am the
knowledge in which he speaks, I am the tongue in which he speaks, I am the hands in which
he touches, I am in the feet in which he moves ﷺ,’ and as a result of you focusing on
that Allah (AJ) then dresses us from that reality and that reflection.
So we pray that in this holy month Allah (AJ) completes these ni’mats (blessings) completes
these favours upon our soul.
Busying ourselves with our salawats, our zikrs, our istighfars, our practices and the good
deeds and good characteristics so that the holy month of hajj opens within the next week
and a half or so inshaAllah and begin to dress us from the ten holiest days of our one year
of traveling into the Divinely Presence and that Allah (AJ) dresses us and blesses us
with those realities and makes this year to be a completion of Divinely favours upon ourself
and then again we begin again in Muharram with a new journey towards the Divinely Presence.
Subhana rabbika rabbal ‘izzati ‘amma yasifoon, wa salaamun ‘alal mursaleen, walhamdulillahi
rabbil ‘aalameen.
Bi hurmati Muhammad al-Mustafa wa bi siri Surat al-Fatiha.