Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 12 Kashf alMahjub Shaqiq Darani Karkhi Asamm 05282018
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We have started the 2nd day of the
second Ashar of Ramadan.
Allah
give us from his because
we were able
to finish the entry in the
with regards to the,
prophetic.
I thought we would switch books,
for tonight,
and read from,
a book that we read from
last year called the.
It's the oldest pre Persian treatise on Sufism,
and it's also one of the oldest books
on Sufism, period.
And I caught some flak from my
brothers who,
their their their
predominantly, and their
predominantly predominantly Arabic speaking,
with regards to,
mentioning something with with regards to the formalized
study of the. Obviously, the reality of it
comes from the prophet
that's saying that the formalized study of the,
actually, it's the, the Persian scholars,
who,
were there, to write,
write about it and systematize it
almost from the very beginning. So we mentioned
this last year as well that, that this
is,
contemporary to the Risaleq Kosheria,
which is also one of the oldest works
on the Sossof period. And they say the
Risaleq Kosheria is older than it, but just
by a couple of years, not by not
by a whole lot, which, you know, couple
of years is not that much in the
old days given that things didn't spread quickly.
There's no electronic,
media and whatnot. So,
the Keshel Majub,
has a large
section on the biographical
entries,
with,
with regards to the of the
from the early times.
And so there were a couple of names
that, I wanted to,
read the entries,
about because the
mention of the salihin is an occasion of
Rahma coming down from Allah
And, also, we should know that the chain,
that that links us to the messenger of
Allah
is not broken.
That, the prophet
and the lived And then, like, somewhere, you
know, couple centuries later,
you're Amin Abu moved to America and then,
or or whatever became Muslim if they already
were here and, you know, and then, bam,
here you are now reading about the prophet
that there's a whole
tradition
and an establishment
that that links you to them, and all
of those people are amazing, wonderful people.
So the first entry, I wanted to read
was about
Abu Ali Shatit bin Ibrahim,
Al Azdi Al Balqi.
Balqi is a a a city in Khorasan,
which was a geographical
region
that that now, I guess, is partially in
in in,
Iran, partially in Afghanistan, and partially in Tajikistan.
And Balkh is in Afghanistan.
And it was Balkh and Herat are both
traditional centers of Islamic culture and civilization,
and they were laid to waste by the
Mongols.
Balcha is where,
where, Molana Jalaluddin Rumi is originally from, and
he actually fled the Mongol invasion.
His father
actually fled the Mongol invasion with him.
And so they moved from the city of
Balch to Konya,
which is the what which was at that
time a Seljuk,
center of power in Anatolia,
and beyond the the the reach of the
the the Mongols.
And so
he carried that tradition, the eastern,
tradition of Sufism,
from
from Balk to
from Balk to,
to Anatolia where now the modern nation state
of Turkey is is is located.
And when we say that eastern tradition or
that Persian tradition, it doesn't mean that it
originates there, but that those were people who
are custodians of that tradition that were brought
to those lands from the Sahaba because Balkhi
is from the conquest of the the Salaf,
the Sahaba, and the Tabiin.
He was well versed in all of the
sciences.
Legal, practical, and theoretical.
Meaning legal meaning the Sharia and
the,
the Sharia and the, Apira and things like
that. The academic discursive sciences.
Practical,
meaning,
meaning
how a person is supposed to go out
about being a good Muslim in their day,
and theoretical,
meaning philosophy.
And he composed many works on various branches
of Sufism.
He consorted with Ibrahim bin Adham and many
other sheiks.
So if you wanna hear about Ibrahim bin
Adham, you can go to the playlist for
last year's
late night majalis. We have a,
we have a a a a a nice,
recording with regards to his life. And Ibrahim
bin Adham was the just to, you know,
show you that this is something that is
connected to the prophet.
He was the, companion of both Imam Abu
Hanifa and
who was the companion of Abdul Wahid bin
Zaid, who was a companion of Saidin al
Hassan al Basri, who was a companion of
Saidin Ali.
So these people were not just, you know,
they're not just goofed out people smoke weed
in a hippie camp somewhere outfield,
and then, you know, you know, put up
the peace sign and said peace and love
with, like, you know, tinted glasses on. Rather,
these were the these were the custodians of
the prophetic tradition,
both his and his, both in his speech
and in his, state.
He consorted with Ibrahim and Adam and many
other. It is related that he said, Allah
has made the pious living in their death
and has made the wicked dead in their
living.
It's related that he said, Allah has made
the pious living in their death and he's
made the wicked dead in their living. IE,
the pious, though they be dead, they yet
live because the angels utter blessings on their
piety until they're made immortal
by the recompense which they receive at the
resurrection.
Hence, in the annihilation
wrought by death, they subsist through the ever
lack the everlastingness
of of recompense, of being given the reward
for what they do.
Once an old man came to Shatiq and
said to him,
oh, Sheikh, I have sinned much and I
wish to repent.
Shatiq said, you have come late.
The old man answered, no. I have come
soon. Whoever comes before he is dead, come
soon.
Though he may have been long in coming.
It is said that the, occasion of shatiq's,
taking the path of righteousness was
that 1 year there was a famine in
Balchem people were,
driven to eating one another's flesh.
While all the Muslims were bitterly distressed, saw
youth laughing and making merry in the bazaar
in the marketplace.
The people said, why do you laugh? Are
you not ashamed to rejoice when everyone else
is mourning?
The youth said I have no sorrow. I'm
the servant of a man who owns a
village as his private property, and he has
relieved me of all care for my livelihood.
Shatik exclaimed,
oh lord god, this youth rejoices so much
at having a master who owns a single
village, but you are the king of kings.
You have promised to give us our daily
bread, and nevertheless, we have filled our hearts
with all of the sorrow because we are
engrossed with worldly things.
He then turned to god and began to
walk the path of the way of truth
and never troubled himself again about his daily
bread. Afterward, he used to say, I'm the
student of a youth. I've learned everything that
I've learned from him. And and it is
only his humility that, let him to say
this.
We continue with the entry,
which you'll find
on the many of the
the the
the the
the the and the of the.
He was held in honor by the Sufis
as a Sufis and was called the Rehaneh
Dilha,
the sweet basil of the hearts.
He was distinguished by his severe austerities and
acts of Mujahada, his self mortification.
He was versed in the science of time,
and knowledge of the cankers of the soul
and kept a keen eye for its hidden
snares.
He spoke in subtle terms with regards to
the practice of devotion
and the and the watch that should be
kept over the heart and the limbs.
It is related that he said, when hope
predominates over fear,
one's time is spoiled
because time is the preservation of one state,
which is preserved only so long as one
is possessed by fear.
It is related that he said, when hope
predominates
over fear, one's time is wasted because time
is the preservation of one state, which is
only preserved so long as one is possessed
by fear.
And this is the the hikmah, the the
the book of Allah
it uses both
and we become
like basically, like, sycophantic
devotees of the cult of positivity.
And the fact of the matter is if
positivity was only useful and negativity wasn't useful,
then Allah to Allah would have no reason
to have created Jahannam.
Rather Jahannam itself is a mercy of Allah
because the person who has fear by the
that Jahannam look how many people took the
path of righteousness and how many people took
the path of,
and how many people save themselves from disgrace,
through a life of sin that wouldn't have
existed if the fear of Allah wasn't there.
And so he said that when hope predominates
over fear, one's time is spoiled because time
is the preservation of one state, which is
preserved only so long as one is possessed
by fear. If a person is
that they just they know that Jannah is
made for them, then they're not going to
do anything to better themselves, and they're not
going to watch over the state of their
of their of their soul.
And this is unfortunately
what we reduced,
our Islam to this kind of mega church,
Islam,
where everything is completely the cult of positivity
and going easy on yourself because of which
people have wasted their time. And look how
is it worked out for the Nasara.
Those Nasara that the messenger
warned us that we'll follow their,
we'll follow them,
hands breath by hands breath to the point
where if they had gone into a lizard
hole, we would have also gone into the
same lizard hole just because they went into
it. Their churches are completely
dominated by positivity,
and they're they forbid their, preachers and pastors
from,
telling people about god's punishment,
and they, Aslan, believe that they have, everything
made just because of, whatever accepting faith, and
their churches are empty.
And their,
their people have no motivation to do good
deeds.
And because of that, they've engrossed themselves in
a type of strange sin, which,
makes the heart into a a rock and
leads into atheism.
In fact, such an atheism that the world
has never seen atheism like it.
If on the other hand, fear predominates over
hope, belief in unity or Tawhid is lost
in as much as excessive fear springs from
despair,
and despair in god is itself shirk.
So he said that what if a person
the the fear dominates them too much, the
person gives up hope
because
a person's salvation is not pinned on their
own work, rather it's pinned on their
belief in Allah and his help and his
ability to pull you through what is otherwise
a dire set of circumstances.
And so he said that when,
fear predominates
over hope, belief in Allah's
is lost. And as much as excessive fear
springs from despair and despair of god is
shirk.
Accordingly, the maintenance of belief in unity consists
in right hope, and the maintenance of time
is in,
in right fear, and both are maintained when
hope and fear are equal.
Maintenance of belief in unity in Tawhid makes
one a believer, a Mu'min, while maintenance of
time makes one pious
pious and and and and dutiful to Allah
ta'ala.
Hope is connected entirely with contemplation,
mushahada,
which is, involved in firm conviction,
and fear is connected entirely with with with
with purgation, with mujahada struggling against the self,
in which is involved an anxious uncertainty.
It's a really dense material.
We'll read that again. It says, accordingly, the
maintenance,
of belief in Tawhid consists in right hope
and the maintenance of time in right fear.
Meaning, your your your time was only used
properly when you fear
Allah and your iman is only
preserved when you uh-uh keep hope in Allah.
Hope is connected entirely with contemplation.
And in which is involved a firm conviction.
Is what? That your heart should be pinned
down on something. Your heart doesn't move from
it.
And that's that's the,
the the same root that the word comes
from. So,
inshallah, make dua that the, the Hawiyeh project
goes well. Just a little side We'll
request for Dua.
So hope is connected entirely with contemplation,
in which is involved a firm conviction
that your heart should be pinned down on
it and not move.
Fear is connected entirely with.
Right? Mujahada, purgation,
self mortification,
struggling against the self.
Right? So mujahada and mujahada are like 2,
opposite sides. They're like heads and tails on
the same coin. Right? Because Mujahada is vigorous
movement. It's fear. It's it's it's struggle.
Whereas, is peaceful contemplation.
Mujahada is the archetype of the vicar that
said out loud and Mujahada is the archetype
of the vicar that's
quiet and that's not said at all, rather
it's heard,
whether through the ears or, even more deeply
inside of the heart.
So he says that fear is connected entirely
with purgation
which is involved in an anxious uncertainty, itirab.
So is what? Anxious uncertainty, it's the opposite
of
is to be stuck on something
firm and unmovable,
completely unmovable.
Whereas,
it Derab is what is is not being,
not being comfortable in any place,
constantly,
with anxiety
and with uncertainty,
to move from one thing to another.
The contemplation is a fruit of purgation.
So mushahada is the fruit of mujahada.
Struggle against yourself and you will be able
to reach the, the the the state of
contemplation.
Contemplation is a fruit of purgation or to
express the same idea differently,
every hope is produced by despair.
When a man on account of his actions
despairs of his future welfare,
that despair shows him the way to salvation
and welfare and divine mercy and opens for
him the doors of happiness
and clears away sensual corruptions from his heart
and reveals to it divine mysteries.
Ahmed bin Abil Hawari
relates that one night when he was praying
in private, he felt great pleasure. The next
day he told Abu Soleiman who replied, you
are a weak man for you still have
mankind in view.
So that you are,
one, thing in private and another thing in
public.
There is nothing in the 2 worlds that
is sufficiently important to hold a man back
from god. When a bride is unveiled to
the people, the reason is that everyone may
see her and she may be honored the
more by being seen. But it is not
proper that she should see anyone except for
the bridegroom since she is disgraced by seeing
anyone else.
If all mankind should see the glory of
a pious man's piety, he would suffer no
harm. But if he sees his excellence,
in himself, then his piety is lost.
There is nothing that is sufficiently
important to hold a man back from God.
When a bride is unveiled to the people,
the reason is that everyone may see her
and she may be honored the more through
being seen. But it's not proper that she
should see anyone except for the bridegroom.
And she shouldn't be looking around at the
men. Just because everyone's looking at hers doesn't
mean she should be looking at, oh, this
is much how this dude is, like, you
know?
He's he's he's looking quite quite fine today.
That's not the that's not the way that
that that's supposed to work even amongst the
religious people. Obviously,
majority of people are gonna be listening to
late night,
majlis. You know? They they're gonna have some
hard in the in their, in their wedding.
This is not a fake book. Okay? He's
trying to make an analogy, so try to
understand what he's saying.
He said there's nothing in the 2 worlds
that is sufficiently important to hold,
man back from god. When a bride is
unveiled to the people, the reason is that
everyone may see her, and she may be
honored the more through being seen.
But it is not proper that she should
see anyone but the bridegroom,
since she is disgraced by seeing anyone else.
If all of mankind
should see the glory of a pious man's
piety, he would suffer no harm. But if
he sees the excellence of his own piety,
he is lost.
So we continue
with another name that is a a very
important name that comes in the,
the the of the,
of the,
Qadiriyah.
So,
Maruf Al Karkhi is a,
anyway, he'll he'll mention about him in the
in the in the entry.
He is one of the ancient principal sheikhs
and was famed for his generosity and devoutness.
This notice of him should be, should have
come from earlier in the book, but I
placed it here in accordance to 2 venerable
persons who wrote before me. One of them
is the relator of traditions and the other
is an independent,
authority.
I mean by them, Abu Abdul Rahman Sulami
who, in his work adopts the arrangement which
I have followed, and the master,
Imam Abu Qasim Khusheri,
the Sahib Bursal Khusheriya,
who has put the notice of Ma'aruf in
the same order in the introductory portion of
his book.
I have chosen this arrangement because Ma'aruf was
the master of,
and a disciple of.
So
is another individual that
that we talked about, in,
last year's,
last year's late night Majlis. So you can
listen to the,
recording about that as well. And he is
the sheikh of Imam Junaid,
who was the, sayd al Taifa, the master
of the the the the the mashaikh of
the tariqa.
So you can read about them. They're very
important important people. So
is the sheikh of
of,
of Saria Sakati and the disciple of Dawud
who is the disciple of,
who's a disciple of Habib al Ajami. Inshallah,
we'll read his, entry at some other point,
inshallah.
So not spill spill, you know, what content
we have right now.
At first, Ma'aruf was a non Muslim,
but he made profession of Islam to Ali
bin Musa,
who is held who held him in the
highest esteem.
So Maruf Al Tarkhi was a a convert
to Islam,
and,
he accepted Islam at the hands of Al
Ridah, the son of Musa Qadim,
who,
the Raufid,
all that I'll guide them to something better
than the deviance that they follow.
They say that that that these 2, and,
and, Musa
Kavim, are their imams.
And the fact of the matter are is
that they were firmly established in the path
of the Ahlus Sunnaw al Jama'a.
Otherwise,
if they were, some sort of imams of
a different group, then
their disciples, people like Maruf Al Karkhi, would
have,
would have
espoused the same,
the same that that that those other deviance
groups,
retroactively,
pinned to pinned to those great imams. But
the fact of the matter is that they
are great imams
of the Ahlulbayt of the prophet
and the fact of the matter is that
they're also great imams of the Ahlul Sunnah.
And, there's nothing to suggest that they followed
a deen other than the deen of their
forefathers,
and the deen of the Sahaba
and whom that the deen of the Ahlulbayt
and the deen of the Sahaba
and whom is 1.
So this is at at first, Ma'aruf al
Karkhi was a non Muslim,
but then he made profession, of Islam to
Ali bin Musa Ridah who held him in
the highest of esteem.
It is related that he said there are
three signs of generosity to keep faith without
resistance,
to praise without being incited thereto by liberality,
and to give without being asked. And these
are these are these are,
very beautiful,
attributes. He said there are three signs of
generosity.
One is to keep faith without resistance,
meaning,
meaning not to expect things.
And the second is to
keep faith without expecting things from Allah
There are people who say, well, I did
this and I did that and Allah didn't
do this for me and that to me
for me and blah blah. The fact that
you say,
Muhammad
there's there's there's nothing that anyone in this
world did to justify being given that much
less anything else that they that they got.
And the second is what is to praise
without being incited thereto by liberality, that there
are some people who only give,
or they'll only help the person who gives
to them, and so it's a type of
reciprocity.
That's not generosity at all. That's just being
selfish.
And, unfortunately,
we live in that time where people will
do that. People will not give,
praise to another
except for if that person does something for
them. And, that's that's that's,
a a very,
unchivalrous and suboptimal characteristic in in in a
believer.
And the third is to, give without being
asked. And this is another thing. You know,
I
live life as a fundraiser,
and so,
you know, don't get me started on this.
If there's something that needs to be done
for the the prophet,
just get up and do it. You know,
you don't need to wait until,
you know, some organization
pays $15,000
to book a hall in the Hilton
and whatever. I mean, it's tough for a
lot, man. This is the this is this
is a a huge, you know, field of
the Umma having gone through, you know, gone
through the lizard hole,
of the of the of the Nasara. I
was sent I was sent an article about
how to make a a good fundraiser, and
I work for, you know, I work for
Islamic
organization. So, you know, they they also keep
in touch with the fundraising.
There's, like, a whole fundraising nonprofit like sector
that non Muslims also engage in in fundraising
as well. So there's an article how to
make your fundraiser, like, wonderful, and they're like,
make it personal touch. Make it a really,
moving experience for the attendees.
Like, you know, have you ever thought of
having a bathroom concierge that hands a towel
to the person when he comes out of
the bathroom?
And, you know, if if if what you
were seeking is urine and feces from people,
then that makes a lot of sense. If
it's the deen of Allah Ta'ala that somebody
is doing, something in order to express their
love for Allah and his
and to make firm their faith and, have
a face to show in front of Allah
ta'ala
on the day of judgment, when we ask
for forgiveness,
then, there's
in the as long as we don't need
to get these bathroom attendants or whatever.
And help us help us
all.
Is it to and the third is what?
To give without being asked.
In men, all of these qualities are merely
borrowed,
and in reality, they belong to Allah who
act thus who acts thus towards his servants,
that all of these qualities Allah has
with the servants. We borrow these qualities from
him. They belong only to him. And
this is a very fine example of the
intersection of Tasawuf with Akida
because the same the same sentence is expressed
in the books of Akida as well,
but in a very different context.
It's how the is dual use both in
a academic,
sense and also in in a spiritual sense.
God keeps unresisting faith with those who love
him. And although they show resistance in keeping
faith with him, he only increases it in
his kindness toward them. The sign of god's
keeping faith is that in eternity past, he
called a servant to his presence without any
good action on the part of his servant,
and that today he does not banish his
servant on account of an evil action.
He alone praises without the incitement of liberality,
for he has no need for the servant's
actions. Nevertheless, he extols him for a little
thing that he has done.
He alone gives without being asked for, and
he is generous and knows the state of
everyone and fulfills his desire unasked.
Accordingly, when god gives a man grace and
makes him noble and distinguishes him by his
favor and acts toward him in the three
ways mentioned above, and when a man, as
far as lies in his power, acts in
the same way toward his fellow creatures, then
he is called generous and gets a reputation
for generosity.
Ibrahim, alayhis salam, the prophet, possessed these three
qualities
in very, truth, and I shall explain, all
of that in its,
proper place.
So the last,
the last,
entry I wanted to read, was
that of Abu Abdul Rahman Hatem bin al
Walassam.
Hatem al Asam is, he'll mention about him,
that he is the disciple of Shatrit al
Balhi and also a very interesting a very
interesting person in in in our history. These
are names we should know.
Maruf Al Karki.
These are people we should know these people's
names. The very mention of them is really
it's well, it's the occasion of Rahma coming
from Allah And,
it's
a
description of the believer.
The the description of the believers in the
Quran is the ones who come after the
Muhajid and Ansar. They'll be the ones who
say, oh, our Lord, forgive us and forgive
those who came before us in Iman.
And do not put in our hearts ranker
toward the people who believe.
Oh, our lord, indeed, you are kind and
merciful, which is quite a damning indictment also
against the creed of the Rawafid, which is
completely set on the opposite of that.
But this is not a this is not
a class of refutation.
I just warn people not to fall into
that line of thinking of having a bad
opinion of those who came before you, lest
it undo all of your spiritual,
all of your spiritual
sacrifices and difficulties and hard work that you
did to receive what you received,
and it disgrace you and humiliate you in
this world and the hereafter.
Abu Abdurrahman Hatem bin al Wann al Assam,
he was one of the great men of
Balkh and one of the ancient sheiks of
Khorasan.
He was a disciple of Shatiq and the
teacher of Ahmed,
Khudraway.
He,
in all his circumstances from beginning to end,
never once acted untruthfully.
So that Junaid said about
him, Hatem al Assam is a voracious one
of our time.
Hatem al Assam is the voracious one, the
siddiq of our time.
And if imam Jannid says that about a
person, then that means something. Then that means
something.
He has lofty sayings on the subtleties,
of discerning the cankers of the soul and
the weaknesses of human nature and is the
author of a famous work on ethics on
the,
how people should deal with one another.
Meaning that what the, again, it's not something
like, it's not something different than the deen.
Rather,
the proper implementation of the Sharia and the
sunnah is
is,
it's it's the veins that run through it.
It is related that he said lust is
of 3 kinds,
lust in eating, lust in speaking, and lust
in looking.
Guard your food by trust in Allah.
Guard your tongue by telling the truth,
and guard your eye by taking examples,
taking examples,
from others. So hadith of the prophet,
The
happy one is the one who learns from
other people's misfortunes. When you see someone destroyed
for,
something bad they did or bad choices that
they made,
you know, obviously, make dua for them and
whatever. But also your eyes should be sharp
enough to know that I don't wanna be
here, so I'm not gonna go down that
that path that this person went down.
Real trust in Allah proceeds from right knowledge.
For those who know him are right, have
confidence that he will give them their daily
bread. And they speak and look with right
knowledge so that their food and drink is
only love and their speech is only ecstasy
and their looking is only contemplation.
There's a lot there. I'm not gonna repeat
it though.
Accordingly, when they,
know aright, they eat what is lawful, and
when they speak aright, they utter praise of
Allah. And when they look aright, they behold
him because no food is unlawful except for
that which he has given and permits to
be eaten, and no praise is rightly offered
to anyone in the 18,000 worlds,
except to him. I don't even
I guess when you get to, like, level
27, you'll figure out what that means.
And it's not allowable to look on anything,
in the universe except for his beauty and
majesty.
This reference to 18,000 worlds may be one
of the makakashafat of the for reference to
something else, to another, author,
but I I'm kind of drawing a blank
right now. If any of the ulama listened
to the Bayan,
and they can comment on what it is,
I'd be happy to, I'd be happy to
take that and include it in in a
subsequent bayan.
It says that it says that he
accordingly, when they know aright, they eat what
is lawful,
and when they speak aright, they utter praise
of god, and when they look aright, they
behold him because no food is lawful except
for what he has given and permits to
be eaten, and no praise is rightly offered
to anyone in the 18,000 worlds except for
to him, and it is not allowable to
look on anything in the universe except his
beauty and majesty.
It is not lust when you receive food
from him and eat by his leave, or
when you speak of him by his leave,
or when you see his actions by his
leave.
On the other hand, it is lust when
of your own will you eat even lawful
food or of your own will you speak
even praise of him or, of your own
will, you look even for the purpose of
seeking guidance.
And Allah, Subhanahu Wa Ta'ala, have mercy on
us.
The path of the masha'ik was
in the past
was something that people we cannot imagine anymore.
And so people think that these are just
fancy things that people used to say. And
the fact of the matter is they wouldn't
have written these things
in such detail if they weren't real experiences
that they went through. And, this kashfa Majub,
actually, one of the things that,
I asked my sheikh permission to read it.
I purchased it from, I purchased it from
the marketplace,
and I asked my sheikh permission to read
it. And he said, read it if you
find benefit in it. You're you're you're welcome
to read it and keep reading it. And
so I I asked him a question.
He you know, I said I said, Sheikh,
one of the things I noticed about this
book is it describes a type of
spiritual rigor. I don't think anyone really practices
that anymore. I mean, people don't even talk
about some of these things in the majalis
of the soul if anymore.
And so he says
to
me,
He goes,
my brother,
he said people don't even, know Urdu anymore.
It was in Pakistan. Right? He said people
here don't even know how to speak Urdu
properly anymore.
How are they going to,
read anything in the old books? And if
they can't read it, how are they gonna
enact it? He says read it as as
much as you want to. As long as
you feel benefit from reading it, you're more
than welcome to read it. And the rest
of it, if nothing else, you know, when
some of those things are mentioned,
that imagine that a man, if he's praising
Allah to Allah with his tongue but through
his own will, then that's considered to be
lust. Unfortunately, that's what the old called lust
is like the piety of the people nowadays,
you know.
So,
you know, we get a couple of benefits
from this. One is if you think you're
cool,
that kinda ends really quick.
And the second benefit is that,
you know,
if we feel overwhelmed that we couldn't do
that, at least we can love the people
who did. And the power of love is
what closes the gap between the
of people when their own means failed them.
And the third is that, you know,
maybe maybe some pious soul,
it's definitely not me, but maybe some pious
soul. You know, they'll hear about these things.
And then when they know what the target
is, they can at least aim for it.
And, maybe a 1,000 people will miss the
mark, but one of them by Allah's father
will hit it. And by the barakah of
that one, you know, who knows how many
people, Allah Ta'ala will will forgive and bring
into Jannah with them, on the day of
judgement. Allah to Allah, give all of us
so much