Sir, I am the God of God. I am the whoever you speak. God of God of God, I am the who you are. The person has come from here.
I have come from here. I am the who you speak. I have come from here. I have come from here.
I am the who you speak. My brothers and sisters. It is an honor and my pleasure to be here with my brothers and sisters. I have blessed myself.
I worshiped the son of Martin Bradford. I intend to share a brief or a small, a small reminder and of course first and foremost this reminder is for my own nafs and for myself. As every one of us is in constant need of admonition and then of course this reminder is for my brothers and sisters, those attending in person, those listening online. And we know that the Prophet Salaam Alaihi was said that has mentioned in Ahari that these types of gatherings where knowledge is spread, where the Dean of Allah Subh'anaHu Wa Ta-A'la is studied together and discussed.
These types of gatherings are gatherings upon which the mercy of Allah Subh'anaHu Wa Ta-A'la descents. The way tranquility surrounds the believers and angels lower their wings in honor of those who seek the path of Allah Subh'anaHu Wa Ta-A'la and I hope that this gathering is from them. I ask Allah Subh'anaHu Wa Ta-A'la by his beautiful names and lofty attributes to bless this gathering to reward our brothers at the message for their tireless efforts in hosting the likes of these sessions and lessons and dorus Mu'hadarath and to make our words sincere and our hearts receptive. May he make this reminder and indeed all of our actions sincere seeking only his face.
Khali-Sin, heavy on our scale of deeds on the day of reckoning, on Yom'id-Tiyama. My brothers and sisters, we are a people that are constantly surrounded by the blessings of Allah Subh'anaHu Wa Ta-A'la, surrounded by them. Blessings we often overlook because they are so abundant and continuous. In all areas of our lives, he is the one Jallawah'ana who fashioned us from nothing and he sustains us whilst we have no ability.
We're helpless. What we have, what we possess is not from our work and our toil and labor. It's all from Allah Subh'anaHu Wa Ta-A'la. And if we were to attempt to count the favors of Allah, we would never be able to enumerate them.
And Allah Subh'anaHu Wa Ta-A'la mentions in the Quran, wahinta, wahinta, wahinta, wa duniyamatallahi, la tarsuha. And if you count the favors of Allah, never could you be able to count them. And yet despite this, despite our shortcomings and our moments of heedlessness, Allah's mercy continues. And it remains encompassing and his risk and his provision, his sustenance continues to reach us when he let him.
We are indeed surrounded by numerous favors and countless blessings, worldly favors, our health, our risk, security and safety. And we must recognize that these are merely outward gifts, the blessings that are related to the dunya, worldly benefits, worldly blessings. The true blessing, the one that defines our success in this life and the next, is the blessing of Islam. Allah Subh'anaHu Wa Ta-A'la guided us to his deen and then of course, the honor of being upon the sunnah.
These two blessings are the heaviest and the most weighty. The tabihi imu jahid from the students of nafba so the Allahu Anhu Ma'ah, he said, as he is reported in the Muslim of the Dairini, Ma'adiri Ayyane, Amatani, Ayyane, Alayyayah, Alayyayah, Al-A'la, I don't know which two blessings are greater upon me. And hadani is Islam, Awafani ibn Hadi al-Aqawh. That He guided me to Islam meaning Allah Subh'anaHu Wa Ta-A'la or that He saved me from these desires, and Awa'a in this narration is referring to what my brothers to innovations.
And of course, the one who we saved from desires and innovation is the one who clings firmly to the son of the messenger of Allah, so Allah, my dear, he was in love. So my brothers and sisters, and Hamdi, we're here today. So now we come to the message. It's a blessing from Allah, so Kainan, Wata'ala.
That person is guided to the haq, is guided to the truth. While many go astray. Allah has guided you to the haq and to the truth. Whilst others, besides you have gone, they've strayed off the path.
We have been shown the son of the messenger of Allah, so Allah, my dear, so it's been illuminated for us. And Allah has made it easy for us to follow the weight of the righteous and pious predecessors. And this is a favor that cannot be weighed against the treasures of the world. Nothing from the dunya can compare to these two blessings.
Is salam and the sunnah. You must never take them for granted. Recognizing that is salam and the sunnah are from the greatest of Allah's blessings is a must upon us. And then the question arises, how do we protect these blessings?
These niyam, how do we preserve these blessings of Allah's, Wata'ana, and this is where Isitikama, remaining steadfast, comes in. The topic of the lecture. That was steadfast upon the religion of Allah's, Wata'ana, Wata'ana. That was steadfast upon His sharia, His legislation.
That we hold on firmly to the sunnah and guidance of His messenger, salam, and He will sell them. And this struggle, my brothers and sisters, it lasts your entire lives. A lifelong struggle. So what then is Isitikama?
How is it understood? What is the meaning of Isitikama? Ibun ke yimba kaima rula. He mentioned in Madaridu sardikin.
Fala isitikama too. Kei lemachun jayami. Aatun. Reidatun majami.
Aatun. Ibun ke yimba kaima rula. Ibun ke yimba kaima is a comprehensive term. Encompassing the core principles of religion.
Core principles. It means standing before Allah with true sincerity and fulfilling one's covenant, your covenant between you and your Lord. Ithlas. Istikama pertains and it relates to words.
Your every statement. Your every deed. Your akhwala and your conditions. Your intentions.
And so Isitikama in these areas means performing them for Allah when you speak. You speak for Allah. Whatever you do, you do for Allah. Your intention is for Allah Subhanahu wa ta'ala.
You perform them for Allah by Allah and in accordance with Allah's commands. Allah Subhanahu wa ta'ala. He said to his messiness and Allah when I let him hear him, first I came to come out with the term and the term and the term and the term and the term and the term and the term and the term and the term and the term and the term. So stand firm, steadfast and straight as you are commanded and those with you, him and the Muslims, the command of Istikama.
And do not transgress. Don't stray from this straight path. Indeed, he is all seer of what you do. So it is clear from this verse that after Istikama that is only transgression and there's nothing else.
If Nokayim said, Wahu wa mujah wa zatul qudud, the boundary set by Allah, transgression means to go beyond those boundaries. But the person is most tachim, he stays within them. He doesn't go close. He mentions the verse, konin nama ana dascha kon mihthlu kum yu hai ilayya ana nama ila kon ila kon wahid.
Say I am only a human being like you. It is revealed to me that your ila is one ila, your god and deity is one. First tachimu ilayi wa sachfiru. Therefore, be steadfast and firm.
Take the straight path to him. Be obedient to him. Wahu wa sachfiru and seek his forgiveness. So in these verses Allah subhanahu wa ta'ana commands first, the Prophet said Allah wa wa sannam wa dascha kama.
And he mentions Wahu sachfiru because as much as a person strives to remain upon that straight path, he will have shortcomings. He will come at errors. He will have sins that he falls into. So what happens then?
He seeks Allah's forgiveness. Wahu sachfiru. How did Allah self-understand these verses, our pious predecessors, what was their understanding of the word is tachama? Even Qa'im mentions some of these statements from them.
He said, rahimah wa wa la, shidikul uma, abubakar asidik, the greatest of this uma in istikama after the Prophet said, the best of this uma after the Prophet said, the best of this uma after the Prophet said, the best of this uma after the Prophet said. He was asked about istikama and he said, Allah, tushikha, vila, shayya, that you don't set as partners to Allah in anything. No shik at all. So here according to Abu Bakr, istikama is the asum, the foundation, to heed, to establish the one nasab on last week, and Allah, rahimah, the most virtuous after Abu Bakr.
He was asked and he said, and tachtikama and al-amri were nothing that your firm instead fast upon commands and prohibitions. Walayta ruhu wa rahabahranat thayari, and you don't try and go left and right and swerve like a fox does. What does this mean? We'll come to that inshaAllah.
And like when you say firm, straight, no going left and right, you remain firm instead fast. Al-Qasman ibn Afran, rahimun, he said, al-afran? He said, Al-an-ad-alil-alil-alil-alil-alil-alil-alil-alil-alil-alil. Istikama means to make your actions sincerely for Allah, Subhanahu wa-ta-alil.
Al-hyum Drugaril, rahimun al-abirahil, rahimun al-abirahil. He said istikama is Adho, and farayip. Those who are steadfast are those who perform and fulfill the commands, the obligations. Al- Washington al-FPO yugan al- superhero.
that those who remain firm upon the command of Allah, how did they do so? They abeyed His command, they worshipped Allah subhanahu wa ta'ala and then they stayed away from sins. There's two parts, commands and you refrain from sins. And Mujahid again, the tabihirahimahulah, he said istachamu, Allah shahadati alailahilahilah, hatta alahehippurbulah.
Istacham means that one is said fast upon the shahadah, the testimony that is no deity in truth except Allah, until they meet Allah. Hatta alahehippurbulah. So these are some of the statements found in the various books of Tafazir, of the Mujahasirim. Let's have a look at some of these definitions and what they mean.
Abu Bakr's definition shows us that Tahid is the foundation of Istachamu. Istachamu is built upon Tahid, the wonders of Allah subhanahu wa ta'ala. Without sincerity, in worship, we can't be Istachamu. When the deed is corrupted with the shirk and kufir and shoving off, it will never be accepted.
It is the asamu, the asamu of Istachamu is Tahid. Ramaradiyahu al-Lahu anhu, his words, they highlight that discipline and consistency of Istachamu or from Istachamu. And Istachamu isn't about occasional bursts, but a person is high. And then he drops, but it's to be steady, to remain firm and patient without deviation.
What does a fox do? Go left and right, zigzags. It deceives. He tries to escape and be cunning.
There's no being cunning with the path of Allah subhanahu wa ta'ala. It's straight, no diversions, no tangents, no stakim. And so he said, don't be like that fox. Remain firm and be straight.
Don't try to justify and compromise. Don't have selective obedience where you'll only follow this because it suits you. No, you follow the commands of Allah. Stay away from haram as much as you are able to do so.
But a man like Abu Bakr, he focused on his class, one sincerity, one's intention. You can do the right thing outwardly, but Istachamu requires that your action and your statement is only and sincerely for Allah subhanahu wa ta'ala. So before any action that you want to do, any statement, any deed, ask yourself, would I still do this if nobody knew? What is my hag when I'm by myself?
Is Ikhlaas there? The action you do outwardly in front of others? If you were alone in your room, in your house, no eyes upon you, what will your actions look like? What will your statements look like?
As for Ali al-Yolah wa-anhu, he reminds us that Istachamu starts with the basics, the obligations of Farayyub. At Del al-Farayyub, that person is patient among them, upon them. And this is from the real measures of Istachamu and steadfastness. And it occurs in the hadith kudzi.
But Allah subhanahu wa ta'ala, he said, my servant does not draw near to me with anything more beloved by me, than the religious duties I have obligated upon him. They are the most beloved things to Allah that you can draw nearness to Him through. The Farayyub, the obligations. So a person is tikama starts with the basics.
If a person rushes to the sun and the optional deeds, but you fold short, in the Farayyub, doesn't make sense. The obligations aren't there. Your priorities are misconstrued and they're not correct. It starts with the Farayyub.
And Hassan al-Bosid al-Bosid al-Aqimah wa-la, he shows that Istachamu is two sites. Obligations are being a lot and avoiding sin. Most of them. So you lower your gaze, refraining from haram.
You restrain your tongue. You walk away from temptation. These types of actions where you refrain and you stay away and you withhold and you control yourself. Your niphs, these are also acts of Istachamu.
They are acts that are avi, immense, that you can control yourself. This is from Istachamu. And Mujahid's statement right in my own law, he explains that Istachamu starts with Tahid again establishing the one who's of Allah and that it's not temporary. Hadda al-Aqim will be left until they meet Allah until death.
Istachamu is a journey that lasts until one's death. That one hopes to meet his Lord in a state, in a hand, in a condition where his Lord is pleased with him. So Istachamu doesn't mean according to Mujahid that you burn yourself out. Then you go beyond bounds, you overburn yourself and then you can't take it anymore.
And you stop completely, this istachamu. You start with the Farayyub, then you start steady. Firm and patient, in moderation. You don't go beyond bounds again, you don't give up after you've fallen, shorting anything.
Have you one of us sins? We have shortcomings and that shouldn't be a reason to stop. You return back to Allah, so that Allah is forgiven us and you continue upon that path. The heart no doubt fluctuates and even the best of worshipers, they fear losing this istachamu for themselves.
And from the frequent supplications of the Prophet Sala al-Aqim, he will send them, which is to be our, the way we can do it. O turn of the hearts, make my heart firm upon your deed. Who will supplicate with this, my brothers? The Prophet Sala, send them.
The best of my kind. The leader of the Prophet, some messengers. He will make do it with this. O turn of the hearts, make my heart firm upon your deed.
So no doubt upon us is to supplicate with the same do. And which is we can? People change very, very quickly. In an instant, a person can deviate.
Allah's name is Adi Sout. In the Qayimrahi M'Allah, he mentions some ways in which a person can attain his tikama. He mentions in Tariqalah jalatain. A principle regarding a direct path leading to his steadfastness in one's states, words and deeds.
He said that Him a'Allah, it consists of two things. Attaining his tikama is made up of two things. He said, Ahadu Huma, the first of them is He'rasat al-Qalahqib. Waheth luha, that person, he preserves his thoughts.
And he guards his thoughts. He's extremely cautious of neglecting them and giving into them. And he mentions that the root of one corruption comes from one's thoughts. They are the seeds of the shayban, that he plants, that he places in the heart.
And once these seeds take root, these thoughts, then the shayban he tends to them. He tries to make them grow in the heart of the person, watering them, he mentions time and again, until they become desires, thoughts become desires. And then he waters them until they become firm resolves. Desire now changes to a firm resolve.
And he continues to water them until they bear fruit in deeds. He starts with a mere thought, then it becomes a desire, then it becomes a firm resolve, then it becomes a sin. And so of course, we have to give great concern and attention to these kawafib, these thoughts. If Waheth luha, he mentioned undoubtedly repelling these fleeting thoughts is easier than repelling desires and these resolves.
A person may find himself helpless to repel them once they become firm resolves, once he's determined to commit sin, he can't fight it. It's much harder to no doubt. And it's all has come from his negligence in not repelling them when they were weak thoughts. He said, Rahimah, Hulah, like the person who sees that spark, going towards dry wood, and then it ignites.
He could have swatch the spark away, but he let it fall upon the wood and then the flame they burst out. And then once the flames come out, he's unable to extinguish it. It's too late. And this is how the thoughts start in the heart of the person.
He said, Rahimah, Hulah, if you ask how or what are the paths to guarding these thoughts? He mentioned Rahimah, Hulah, number one, Al-El-Mul-Jazim, Bithilayir, Rabi-tah-Arda. The first thing that you can do to safeguard these thoughts is to remember that Allah subhana wa ta'ala is knowledgeable of every single action of yours. Allah is aware and he can look and he knows the effect of your heart.
Even before you do, he knows the details of your thoughts, which keep this in mind. Number two, he mentions Hayah-Ukamin-hu, your shyness and your modesty and your shame before Allah subhana wa ta'ala. If you have shame before your Lord, you'll forget these thoughts. So have Hayah before your Lord.
Number three, Ijlaalu-Kalahu, your reverence for him that you're having the light of these thoughts, your greatness for Allah subhana wa ta'ala is that much. Just thinking of this wipes these thoughts out. Number four, Hul-Fukamin-hu, your fear of him that you might fall from his favor, that because of these thoughts, your standing before your Lord and with him, it will fall. So this fear that you have will prevent you from having these thoughts.
Number five, your preference for him. You prefer Allah subhana wa ta'ala, above everything. Your preference for him that nothing other than his love should dwell in your heart. Always have this in mind.
What do you give preference to? Mahabharata-la, over your desires, over the dunya, over your family, above all. You love Allah subhana wa ta'ala, above everything. Number six, your fear that these thoughts might multiply and their sparks might ignite.
Consuming the iman and the mahabharata love that you have for Allah subhana wa ta'ala in your heart. It will consume and eat it up. So you have this fear again, wa lahung-stan. Number seven, knowing that these thoughts, as he mentioned in the name of Allah, are like bait thrown to a bird.
They're like bait thrown to a bird to trap it. And that you know that each of these thoughts is a seed in a trap set to ensnare you without your awareness. These are just fleeting thoughts, my brothers. So this one thought is a trap.
And that trap leads to that which is of course the action itself. So if you recognize this as a trap before even gets there, you remove these thoughts from your mind. But even like it, Allah. Number eight, know that these evil thoughts, they cannot coexist with iman in your hearts and mahabharata in your hearts.
The person he wants to turn back to Allah subhana wa ta'ala, he has mahabhar before him. He has iman and they can't coexist together with these thoughts or committing sins. Rather, they oppose them completely. And if they are present in a heart, then no doubt one will overpower the other.
And you should strive that your mahabharata for Allah subhana wa ta'ala. And that your iman and your inaba overpowers these thoughts. Number nine, one should understand that these thoughts are like a boundless ocean of imagination. And if the heart enters its depths, it will drown and become lost in its darkness.
And we find this often, the lost in these thoughts of committing sins. It's a rabbit hole. You go further and further in. We should recognize that it's a bull who matters, he said, it's darkness.
And it drowns you and you get lost in this darkness. And once you're drowning, it's difficult and extremely hard to find a way out. And he said, rahimah wa lah, papal buntam bikhu al kawal qawal qib, ba'idum min al-fala, a heart that is controlled by these thoughts is far from success and salvation. You're lost in your thoughts.
How can you expect to be saved by Allah subhana wa ta'ala. And you're not alone. It's punished, tormented, meshrulum bi malayu fid, you're preoccupied with what is useless. This ocean of these fleeting thoughts is the effect of the one who's lost.
If you recognize this, that it serves no purpose as useless as futile, it leads to your downfall. You can remove these thoughts within the entire life. And number ten, and finally one he mentioned, an natal kawal qawal qib, yawwadi alhamqah, wa amani al-jahilid, that these thoughts is kawalqir, the other valley of the foolish, and the desires of the ignorant. False hopes, amani.
And what do these false hopes yield, what do they produce, nothing. Nothing but regret and disgrace for the one who possesses them. Fa'ala a to usfimuli sahibiha illa nadamatah wa l'hazwahil walqizya. The only thing it leads to is regret and sorrow and remorse and humiliation and disgrace because of these thoughts.
Wa yidah rala bata al al-halbi al-wadatatwu al-wazawis. If these thoughts overpower the heart, it leads to whispers of the shaytan and then it controls it corrupts wa al-qatu al-hazawil ussaripawil. And then these thoughts, once your heart is controlled and corrupted, it is then cast into imprisonment. You're a prisoner to your thoughts, to your desires.
The second thing he mentioned, this is the first thing that one controls his thoughts, his desires. And that is one of the ways in which a person can attain his nikama. Number two, he mentioned rahimalalal. Athani shidah kutta ahubihidilikahidilahi aza wa jal.
That he person, he sends seer in his preparation for his meeting with his lord. If you want to know that when mita al-hahna wa ta-hana wa ta-hana wa ta-hana wa kiyama, should be not prepared? No doubt, whenever a person wants to prepare, he has to be truthful in that shidah. Wa hada min an-feri min al-hil abdih wa ab-ladihi wa hosuli istikamati.
And this is from the most best and beneficial ways a person can attain istikama. Instead fastness. Wherever prepares to meet Allah subhana wa ta-hala, his heart becomes detached from this world. And what it calls to, the desires he may have in his heart, or the fire of that even he mentioned, nirang shahawat, extinguished.
He has no concern with his desires because he only cares about meeting his nuts of hana wa ta-hala. That is his only concern. His goals, his aspirations are focused solely on Allah, his mahaabba, his love and seeking his pleasure. This is only concern.
And the point is, he mentioned, like in my own Lord, my brothers and sisters, his that sincere preparation, true preparation for meeting Allah, is the key to all righteous deeds. It is the key to all righteous deeds. Mufthakun, mufthaku jamiil a amal issadhiha. It is the key to righteous deeds, wa al-imaniya.
And all of your circumstances, your situations that are based upon iman, it is the key. This is how one has istikama. He prepares. This is how one is able to repent to his Lord.
He turns to him. He loves him. He hopes for his reward. He fears Allah, sra pahana wa ta-hana.
He interests himself, completely to him. He submits to him and all other actions of the heart and the limbs. You are preparing for that day. So you submit completely to Allah jal-a-la.
And so this is the key. These are the two ways of istikama. That aid, a person upon istikama. As mentioned by Ibn Paimra him, Allah, controlling one's thoughts and preparing for that day in which one will be made to stand before his Lord.
And he will be asked for every single statement and to give an answer for every single action that Allah, sra pahana wa ta-hana. Aedas. There are some obstacles of course, a person will face in his struggle for istikama, in his battle for steadfastness. And these obstacles, one must prepare for, he must be wary of them and he must prepare for them.
The first of these obstacles is the shaykahn. The first obstacle in your path to your Lord, your path of istikama, your upon the dean of Allah, sra pahana, wa ta-hana is the shaykahn. Rather, he's from the greatest obstacles. And his enmity for mankind is from the very day he refused to obey the command of Allah where he was commanded to prostrate before Adimadi set up because of his kibber, because of his pride and 14ness.
How can I be commanded to prostrate before that which is inferior to me? And aha-idumim man better than him. He was expelled. And that day, shaykahn, Iblis and his progeny, his offspring, they became the enemies of Adim and his salam and his children.
Children of Adim. Allah sra pahana, wa ta-hana mentions this in a number of verses. Allah sra pahana, wa ta-hana, he said, in the shaykahn, ala kumadu, but tatibuhu, ha-duhu, wa adu wa. Indeed, shaykahn is an enemy to you to take him as an enemy.
In the Mayedur, his bahumimim, asthabis, what is he called to? Iblis and his army. He only invites his followers that they become the dwellers of the blazing fire. That s his gold to misguide mankind, the son of Adam.
So my brothers ask yourselves, in the dunya, you know you have an open enemy. He wants to harm you. He wants to bring your downfall. And this is apparent and clear.
Will you draw close to him? Will you get near to him? Will you give him to his whispers? Rather, you will prepare yourself to fight that battle because you know he s an open enemy.
Allah sra pahana, wa ta-hana, he mentions, as Iblis stated, kala, rabi-bimah, agh-waitani, la-uzayyinan, nalahum-kil, agh-huhu-yin, nahum-ajmani. Oh my lord, because you misled me, I shall indeed adorn the path of error for them on the earth. So this is his gold and I shall mislead them all. And this is his gold, ta-sah, until you en-kil-am, and Allah gave him the rest of the fight to do this.
Accept your chosen slaves among them. Iblis, agh-huhu, min-humu, sah-leh-hayi. He has no power over the sah-leh-h-hayi in the righteous. So you know he s your enemy and he s out to mislead you.
That s his gold, that s his ambition, that s his target. And he has no power over the righteous servant. So upon you is to strive, to strive to be pious, to strive to be righteous, to strive to be mostakeem, to be steadfast. And the shay-pahn, he puts all of his efforts to strive the righteous.
It comes in a narration that even abbursch, whether Allahu-han-humah, he was mentioned to him that the Yahud, they claim that they don t receive whispers from the shay-pahn, in their worship, in their prayer. We don t get whispers, we are not whispered. We don t get these thoughts. And even abbursch whether Allahu-han-humah, when he heard this statement from them is claimed, he said, qad-d'yal-lah-hah-humah, wamah yasnau shay-pahn-hul, wim-hal-bir-hah-hah-hah-b.
What can the shay-pahn do? What does he want to do with the heart that s already corrupt? He has nothing to do there, he s already corrupt, already misled. So the shay-pahn will strive for you.
You are striving to be steadfast, to worship Allah supan-nah-wata-hala, abbae him. The whisper will be strong for you. And you have to fight. So the shay-pahn is the heart of Allah supan-nah-wata-hah.
So the shay-pahn whispers in the hearts of man. Shay-pahn tries to whisper and that s the was the was the man. What does al-hah-nah-s mean? He retreats.
How does he retreat? When you remember Allah supan-nah-wata-hala. Because dikr is the other. So this is the obstacle, what then is the eludge?
What is the remedy and treatment? The remedy is to seek refuge with Allah's Muhammad ala, this is the Maharaj. Allah Jala, Allah, he mentioned in the Quran why Mayans are under Kamin Ashaykhwan in Azruun, for said, it be Allah. And if an evil whisper comes to you from Shaitan, then seek refuge with Allah's Muhammad ala, this is the remedy.
When the whispers come, you seek refuge with Allah's Muhammad ala, you remember him? May Allah make wicked, Arab be Allah even Ashaykhwan, your regime? Khan Nasr, he retreats. He has no power over you.
Allah Ibad, the coming from the Salihan except for the righteous servants from them. And this is how, he's powerless to the to the slave who is mindful. And he remembers his Lord. In the Kaimra Him, Rahimahul-la, he mentioned a beautiful analogy.
In Bada Iqul-Fawah, he said Rahimahul-la, when the enemy brandishes his sword to a son. And when the son sees this, he flees and he runs towards his father. The enemy intends to harm him with it. He flees from the enemy.
His father appears to him and he throws himself upon his father. And he claims to him with the greatest clinging. He seeking refuge with his father from this enemy in the Dhamyah. Likewise, the one who returns has fled from his enemy who seeks to destroy him to his Lord and master.
Allah SubhanaHu Wa Ta'ala, Shaitan Iblis is your enemy and you flee to Allah, your Lord and your master and you throw yourself before him. Then you take refuge in him and you seek protection from him. So in this Shahawah, these desires, when they start to become strong and powerful, should we have doubts come to you when the fire of anger blazes within you. Rage in your heart.
Who do you run to? Who do you flee to? Who do you seek refuge with? With Allah SubhanaHu Wa Ta'ala, this is the Adah.
When you say, Ahudubil lahiminah shaitan you're regime, this is what it means. Allah SubhanaHu Wa Ta'ala, he mentions in the Quran, in the Al-Adi in the Ta'ala, Iblis is the one who made the shaitan and he says, Iblis is the one who made the shaitan. Indeed, those who are with Ta'ala, those who fear Allah, when an evil thought comes to them from shaitan, they remember Allah, they can fight off these thoughts. And indeed they then see a right.
But Iblis is the one who made the shaitan. And the Prophet said, He's not a Rajguhu, his veins were protruding and coming out because of his anger. And the Prophet said, Allah, my Adi was said, indeed I know Iqalim, a word statement, if he was to say this, the hababah ant will marry you, whatever he finds in his art, his anger, it will go from him. If only he was to say, Ahudubil lahiminah shaitan.
This is the remedy my brothers, it's the Adah. That when you have these thoughts, whispers, anger, emotion gets the better of you. You flee to Allah SubhanaHu Wa Ta'ala, Ahudubil lahiminah shaitan regime. The second obstacle is Anestal Ammarah, the soul that calls to evil.
And this is the soul of man. Allah SubhanaHu Wa Ta'ala, he describes the soul in the Quran as having three descriptions. Ya'ai Ya'a to Anestal Muqamainah, oh you, the soul of the next, which is in complete rest at ease. He said SubhanaHu Wa Ta'ala in the next, the Ammarah to be so indeed, the human nafs is inclined to evil.
The second description. And the third, Wa'ala Akseemu bin Nafsillah wa wa'amah. Indeed, while I swear by these self-proaching person, the person who takes himself to account. So the nafs muqamainah is the nafs which is at ease.
Good. Tranquility. Then you have the evil nafs, calls to evil. Then you have the nafs when a person fights his desires.
At times he's right, and at other times he falls short. And he's always rebuking himself, disciplining himself. These are the three ahwal, a person finds himself in. What does a person do?
What is the elurge? What is the treatment? The elurge is the tesqia. That person cross-apurify his nafs.
To refine his nafs. Allah SubhanaHu Wa Ta'ala, he mentions, when a person is in the nafs, he says, that Allah has perfected his proportion. And then he showed him what is wrong for him, what is right for him too. To man, he's been shown the two paths.
Good and bad. Hakon Bhatik. Indeed, he succeeds to purify his nafs. So that nafs, which obeys Allah SubhanaHu Wa Ta'ala, and he performs the commands of Allah, he establishes, though he has purified his nafs.
And indeed he fails to corrupt his nafs. But he's not allowed to do it. He's not allowed to do it. He's not allowed to do it.
He's not allowed to do it. He's not allowed to do it. And indeed he fails to corrupt his nafs by committing sins, by disobedience, by rejecting what the Prophet Subh'alaahu Alaihi Wasallam came by wicked deeds, my Allah protect us. Asheqa-drahmanas-sadi-rahim-al-lai-n-a-safsid.
He said that these verses mean that he personally purifies his nafs from sins. And he cleans them, purifies his nafs from short commends and sins. And he worships Allah SubhanaHu Wa Ta'ala, he obeys him. And he raises his nafs by seeking knowledge, beneficial knowledge, and then that leads to righteous deeds.
And all of that is tesqia. O qadrabamandes-sah-ah. And when he fails is the one who lets his soul go, his nafs his desires, who gives in. He soils himself with these lowly sins and actions and statements.
He commits all types of transgressions. This is the one who has failed. So this is the second obstacle. And the third obstacle is Hahwa, desires.
And Hahwa, as the scholars have mentioned, is the nafs of a person inclines towards haram, inclines towards Shahawat, that are moharama, that are prohibited. And in the Quran, Hahwa is only mentioned with a negative connotation, not positively at all. Allah SubhanaHu Wa Ta'ala, he mentioned in the Quran, a farah eta minitahkha dah yilahahu, Hahwa. Have you seen him who takes his own desires, his own lusts, as his ilah, as his god and deity?
That he follows. Wa abolah wa lahwa wa ala ilman. Wa hatama ala sme, wa kalbihi wa jahala ala, wa sahihi wa shihii shahwa. And Allah knowing him as such, left him astray.
Seal his hearing, seal his heart, and put a cobble on his sight. Faman yahadihi, faman yahadihi min ba'adillahhi, a phala a tedekarun, who then will guide him after Allah, will you not then remember? And all that comes from following desires. Taking your desires as your ilah.
How does one remedy the struggle with the desires? Is Mujahadah, that person struggles, and he strives and he fights. And this is the thehaman, or this is the price, for Jannah, that one strives against desires, that he restrains the soul. And he deters it from wrongdoing.
Allah, supan, wa ta'ala, he mentions, wa amam, and kafa, makand, wa rabihi, wa nah, naf sa anil hawa, fa'in al jannah, hiyal mahwa, but as for him who feared, standing before his Lord, and restrained himself from impure evil desires and lusts, indeed, ha'adah will be his abode. She'arutai mean, in his tepsi, of Jannah, he mentioned, yahani, kafal, kiyama, ba'in yahadih, that person he remembers the standing before his Lord. And he fears him, he fears what will occur. Yannal insana, yomamam, kiyamati, safah yokariruhu, alahu, as the wajal abidun, nubihi, ha'in ayachnubihi, nyomamamakiyama, alahu make you stand before him.
No translator, and your sins and your action will be laid out before you. And you will say, amil te keda, amil te keda, amil te keda. You did such and such, and you did this, and you did that. As it occurs, in the hadith, by either Akar, rakar, Allah, hula, hula, kat satar tu ha'al aa, aaakifidunya, wa anah, akhiruh, aa, lakal yong.
And in the hadith, it's mentioned, that a person will affirm his actions. Yes, I did this. So with the knowledge, and Allah subhanahu wa ta'ala will say to him, I conceal your actions in the dunya, and I will forgive you today. Hadaladi al-hava, hadal makam, wa anahan nafsa anahawa.
He is the one who fears that standing before his lord, and he restrained and he prohibited his nafs from desires, from falling into sins. He didn't oppose the command of Allah, and his messenger said Allah, and he was send them. Allah subhanahu wa ta'ala mentions wa ladi in aja hadufina, lana hadi enahum subulana. As for those who strive hard in our cause, he will surely guide them to our paths.
And this is the cry of teem in between the awliya of Allah, and the awliya of the shaitan. That a person who leaves off sins, he doesn't leave off because of a weakness, because he doesn't have the strength and the ability to fall into these sins. That he's incapable, rather he does so fearing his lord. That he's truthful in his claim, that he loves Allah subhanahu wa ta'ala.
He hopes for his reward. He fears his punishment, and this is why a person strives against his desires, against his nafs. The next obstacle my brothers and sisters, is a tesweaf procrastination, that a person delays, and he delays. And this is an obstacle upon one's path of istikama.
For this Allah, wa Adi was send them mentioned, namatanya makbulun fiheemakatirumiminan nafs, assehahtulfara. There are two blessings that people take for granted. Health and free time, there's no room for procrastination to delay. The seller would say yaka wa tesweaf, be wary of procrastination and delaying.
Fa'in naka bi yong mika wa lassa bi radik. You are based upon your day that you're in now, and not tomorrow. It's that day that you're in that you work for. Fa'in yaka wa nradun laka, fa'con fiheemakun fiheemakun tafil yong.
If you reach tomorrow, then be like you are today. Meaning strive every single day and don't delay. There's no room for procrastination. Wa'in lam yaka wa nradun laka radun lamtendam ala mafarata fiil yong.
If you don't reach tomorrow, you won't be remorseful, because you didn't fall short in the day that you're in. So every single day you work for that day, not expecting to reach tomorrow. You hasten. This is the Elijah, you hasten to actions.
You hasten to good deed. You hasten as Allah subhanahu wa ta'ala mentions wa sari'u ala mafarata bi radikum wa jannen aldu has samawatu wa al-aru dul uredatin wa ta'kim. And hasten to forgiveness from your Lord, and for paradise as wide as the heavens and the earth. Prepared for those who fear Allah subhanahu wa ta'ala.
And the final obstacle, which I'll finish with, the obstacle for Istikama wa hindeza person, is bad companions, having bad friends. Allah subhanahu wa ta'ala he mentions in the Quran. And remember the day when the Valim, the wrong doer the oppressor will bite at his hands and he will say, would that have taken a path with the messenger? Woe to me, would that would that have never taken such and such as the Khaliel?
In regret, in remorse. He indeed led me astray from the reminder, the Quran, after it had come to me, this Khaliel, this friend. And Shaitan is to man ever a deserter in the hour of need. So he'll blame his friend in your muk'i'am.
Every person will blame his companion. The likers of good companionship, and bad companionship is like the salad of perfume, and the blowout of the bellows of the blacksmith. As for the musk seller, either he will give you some of his scent, or you will purchase some, or at least you will smell nice, because of the fragrance. As for the blowout of the bellows, either he will burn your garment, or you'll acquire a bad smell.
He won't smell very nice. He's the likeness of the message Allah subhanahu wa ri was in them gave. So upon us all is to have good companions, especially the younger brothers. The righteous companion reminds you, concerning Allah subhanahu wa ta'ala he aids you.
If you're forgetful, he reminds you. He takes you by your hand towards righteous deeds, and he prevents you from haram. He takes you away from muk'ala fad, small or large, minor or major. Shekhothi min rahimahulah, he stated that a person should reflect, and look at his companions.
Are they friends and companions of evil? When he's with them, are they distancing him from Allah subhanahu wa ta'ala? Do they help him towards committing sin? Transgression?
If they're good friends, they should command him to do good, and join good and forbid the evil, they open up the doors of Khayd for him. So if your friend is evil, and you see they're excoling you towards haram, you have to stay away, you have to change. If your friend is good and equals you towards Khayd, towards Eba'ala, then you hold on tightly to him. And the final verse I'll finish off with, Allah subhanahu wa ta'ala he mentions in the Latina Ralu wa Raba, insat al-Nahul wa ta'ala, insat al-Nahul wa ta'ala he muhulah, insat al-Nahul wa ta'ala he muhulah, insat al-Nahul wa ta'ala, insat al-Nahul wa ta'ala, insat al-Nahul wa ta'ala, in the dudu say, our Lord is Allah, and then they are steadfast.
On them, the angels will descend at the time of their death, saying do not fear, no grief, but receive the glad tidings of paradise, which have been promised. So that day, when a person doesn't know where his end will be, will he be taken to Jannah, or will he be thrown into the hellfire, a person who establishes our heat, and his firm will stuck him, the angels come to him at the time of his death, to alleviate any fears, to make him feel at ease, to calm him, to not be afraid of that which will come in the ark'y'la. This is what is the karma my brothers and sisters. So upon us all, is to strive, all these obstacles, these are some of them, not all of them, our person remembers how he can remedy these obstacles, how he can attain his the karma, what the self have mentioned, and he remains firm, and that he's patient upon that, h'at al-Nahul wa ta'ala, wa'ala wa ta'ala, h'at al-Nahul wa ta'ala, your Lord and till, certainty comes to you, certainty is death, as the Mufa'al al-Sidineh said.
We are lost upon our Allah, al-Aedis, in our affairs, give us