Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 17 MarifMasnav The Fly The Tanner and The Prince 06022018
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We have reached the 17th night of Ramadan.
Allah
make it a Mubarak night.
Allah make it a Mubarak month. Allah make
it Mubarak for us and a source of
happiness for us in this world and in
the hereafter as well, and not make it
a a source of sadness,
because of what we wasted from the father
of Allah.
I'm recording today from
from the suburbs
just west of
Cleveland, Ohio,
where I've come. The good brothers have agreed
to host me,
in order to raise money in various local
for,
the orphans through Islamic Relief.
Allah
accept from them.
Before we continue, whoever listens, there's a request
for Dua.
One for from for a local young man,
teenager,
who has cancer,
and the,
the doctors have given him
some days to live.
Allah is the one who sets the of
a person's life and death. And, however many
days he has or doesn't have Allah,
make whatever is left Mubarak
and give him ease from his suffering,
in his life and give him shifa
from,
his sickness
and, give him and all of us the
of of passing,
you know, through this life with.
Whoever Allah gives a
a good a good end,
Allah
has given them a treasure
worth more than gold and silver and more
more than wealth and and dollars.
The second, do I request this for the,
baby daughter of
a good friend of mine who has,
some
digestive
digestional issue,
and it's become very acute.
And,
she is, she's in and out of the
hospital and in very poor health right now.
Please make
give her a complete cure from her illness
and,
bring her back to health and show her
parents who are are are are very good,
and dear friends of mine,
the happiness of seeing her, in good health
again. Allah
give for them and for everyone who's suffering
from the Ummah, Sayid Muhammad
and from all of mankind and from all
of Allah Ta'ala's creation.
That Allah Ta'ala who
revealed in his book,
that he he he wrote,
for himself
or prescribed for himself
as a commandment,
mercy that he give us from his mercy.
I'm I'm the one who loves my lord,
because he is the he is the
the the all merciful and the most merciful.
So we continue inshallah with, a couple of,
or spiritual teaching stories from the
the the translation of the Masnavi Sharif,
and the commentary,
the translation of that commentary
from the,
of Moana Hakim Akhtar Saab,
from
the Masnavi of Moana, Jalaluddin Rumi. Allah
to have mercy on all of
them. With the hikaya of the vain imagination
of a fly.
So the donkey urinated in a certain place.
So right from the get go, there's a
a a an aesthetic,
imagery that's that's being evoked.
And, you can tell what the nature of
that imagery is when the first sentence is
a donkey urinated in a certain place.
The urine was so much that as it
flowed away,
blades of grass started flowing with the urine.
A fly sat on one of the dry
blades of grass as it flowed away on
top of the urine.
He felt as if he was sailing,
along on the ocean
and imagine the flowing blade of grass to
be his boat.
In comparison with other flies, he felt himself
to be superior.
Never before did he feel such superiority.
He felt inclined to announce his superiority in
high rank and said,
a fly on a blade of grass
sailing along in a donkey's urine like a
ship, shakes his head and announces,
I have studied the seed I have studied
the sea and sailed by boat, And in
this study, I have spent quite a time.
So he imagines himself to be a great
ship captain
and an experienced sailor,
and somebody who knows something that the other
flies don't.
Moana Rumi, may all that has mercy be
upon him, explains,
just as this fly is involved with a
greatly foolish notion.
Similarly,
in the case of misguided
people who consider themselves the intelligentsia of our
age, who turn their imaginations and wrong thoughts
to be researched,
They consider it insulting and humiliating for them
to derive benefit from divine revelation.
They consider it perfect to invite humanity
to false ideologies.
Milana Rumi gives the following advice to such
stupid ones.
He who with his wrong interpretation turns away
from divine revelation
is like that fly on a blade of
grass, sailing in the donkey's urine.
And so this is a a a a
a a a beautiful imagery that that's being
evoked. It's not beautiful. Actually, it's quite disgusting.
But the,
the
the the beauty is in the
imagery
evoked being used in order to teach a
concept.
And that concept is a Koranic concept, in
fact. And this the, you know, the the
the the praise of the Masnawi
is, summarized in a in a in a
a line.
The
of so filled with meaning.
As if it is the Quran,
being interpreted
interpreted in the pure and ancient Persian tongue.
And so this this this, imagery that Moana,
painted,
for
conveying this concept is actually a Quranic image,
which
is that,
that Allah says that that that filth and
purity,
they're not to be equated even if the
amount of filth completely overwhelms you and boggles
your mind.
And so there are many things that we
consider to be, you know, that we consider
to be, like, really, like, a big deal.
And they're not with Allah, they're not a
big deal.
That a person may be wealthy and they
may be beautiful
and they may be
powerful, and they may be loved and popular.
And that person means less to Allah than
a dung beetle on on on on a
piece of dung, which is actually a hadith
of the prophet sallallahu alaihi wa sallam. And
so just like that, this fly and the
fly is itself detestable enough,
it has no worth of its own. And
then for it to be literally washed in
a a an, you know, what seems to
it at least a an ocean of donkey
urine, it's even more disgusting.
But the ajabal ajab. Right? What's more disgusting
than the fly is the urine. And what's
more disgusting than the urine is that there's
so much of it and that the fly
is drowning in it. But what's more disgusting
than all of that? The fact that the
fly thinks that it's something special when it's
really not. When it's really just a disgusting
fly in an ocean of urine. If it
had embraced its, if it had embraced its
humility,
then, you know, at least things would have
been at everything would have been at its
place. We could have said in the physical
world,
or in the material world, the fly is,
you know, at least knows what its position
is.
And in the spiritual world, we would have
said,
the one who's humble for the sake of
Allah. Allah raises them. But,
here there's no humility. In fact, quite the
opposite. The more ugly thing than the fly
and then
the disgusting amount of urine was what? Is
that the fly thinks it's a that it's
something special.
This fly that's floating in this,
in this, you know, seeming ocean of urine,
donkey urine on a blade of grass. These
types of people, they're left and right. You
will see them left and right. In fact,
most of them are the most celebrated people
in our society.
And even even the society of Kufr, we
should give credit where it's due. Those types
of people, until not too long ago, were
not celebrated.
But now with this whole idea of worshiping,
actors and actresses and models and,
politicians
who and people who basically,
you know, they they just have some sort
of stupid human trick that they can do.
But because it's,
you know, it can make everybody, you know,
like, in a 30 second clip into a
star,
because of that, literally society has started to
worship these people.
And and and they are the most disgusting
of people to Allah subhanahu wa ta'ala. And
so Mawana gives the the the imagery of,
these, you know, kathratulhabith
type of people. It says that he who
with his wrong interpretations
turns away from divine revelation
is like that fly on a blade of
grass sailing along in the donkey's urine.
This person looks upon his imagination and ideas
as his saving grace and means of success,
and even tries to make divine revelation subject
to his own opinions.
At every step, he is want to say,
I think this or that. My opinion is
this. He goes so far as to pass
judgment from his opinions on those things
in deen on which there is general consensus
and agreement, and those things which are proven
through continuous authentic transmission.
He even wants to impose his views over
the judgments of the Sahaba radiAllahu anhu and
their beliefs.
Such a person is in the same boat
as the fly in this story. Such a
person is like the fly flowing along on
a blade of grass in the urine of
a donkey, imagining that he is an expert
sailor.
And so, you know, there's a there's a
recent case. I don't wanna name names, not
necessarily because, any of these things are not
public right now, but just because,
it's Ramadan and this is a a majlis
of spirituality. So why,
why tainted by
naming the names, at least these this fly
in, you know, river of urine. These are
imaginary things.
Why, bring real chabees into it? But there
is a an individual who,
who blasphemed
the the sacred name of Allah, subhanahu
wa ta'ala, by by saying things that, this
by saying things about Allah, subhanahu wa ta'ala,
which are essentially kufr,
and then saying another set of things that
are disrespectful.
And,
he had the gall and audacity to say,
well,
you know, you have to interpret what I
was saying figuratively.
If you can't interpret things figuratively,
then, you know, the same,
the same thing,
Hafez and Rumi are guilty of. And I
said this person, this stuff for a lot.
He literally he's like the fly in this
Hekiah.
He's like the fly floating along in the
urine. That he made tasawi.
He made equivalency, false equivalency
between Molana Rumi and Hafez Shirazi.
Look look what the teachings of Molana Rumi
are.
And, tell me that someone blasphemes the name
of the Lord and then says,
take it figuratively.
That person has no idea,
what who is Rumi and who is Hafez.
But because everybody else doesn't either, people can
get away with stuff like that. And, all
all we can do is complain to Allah.
But there are many people like this, and
beware of them. Don't look at them, you
know, that fly on a blade of grass
in the, in the river of urine, donkey
urine, and say, oh,
wow. I wish I was a fly too.
And then I was I had my blade
of grass, and I could fall along in
the donkey urine as well. It's disgusting. Just
don't go there.
Thereafter,
shows the way how such a person can
reform himself.
And that's another beautiful beautiful thing about the
is that it's not just there to mock
people, but to show them what the way
forward is.
If a fly does not enter wrong interpretation
into his own opinion and repents from his
wrong interpretation,
fate will make that fly blessed.
In other words, the fly will become,
so full of blessing that he will be
saved from having to sit on feces and
from being mixed with impurity.
He will then enter the rank of the
pure ones. And and, you know, this whole,
idea of a fly,
this is,
you know,
This is, an imagery that's actually evoked in
the
in the Quran as
well, at the end of Surah,
Surah Al Hajj, I believe.
And,
you know, the the fly is such a
small and simple thing,
but,
you know, even in its own and
and and conditions that pass over it,
you know, human beings are completely helpless in
in
in in being able to intervene,
with it, without, Allah to Allah, Allah to
Allah's intervention.
And so, you know,
were that fly that was in this,
to
leave
his own pretense about him being a great
ship captain in the ocean and whatever, he
could then once he leaves his wrong understanding,
he could then,
you know, make it to a place of
purity and therefore be blessed.
The author of these lines,
say that Moana Moana's reference in this couplet
is to the, Quran
verses
and conjecture,
avails nothing against the truth.
Conjecture,
avails nothing against the truth.
It's a expression from the from the from
the sort of.
And also, it invokes the,
the idea that is conveyed by the the
the verse,
of or the the part of the Quran
and follow the path of him who returns
in repentance to me.
And follow the path. Right? This is one
of the reasons. Sabeel and tariq
are are are 2,
synonyms in this case that follow the the
path of the of the one who is
constantly turning to me in remembrance
or repentance, I should say.
And so we, then go to the next,
the next Hekiah.
The story about the treatment for a tanner.
So the tanners, if anyone's been through,
the traditional markets like in Fass in Morocco
or or places where people still tan hides
in the old way that they used to.
Tan high tanning hides,
involves soaking them in different, in different,
oftentimes, very caustic materials
for long periods of time.
And so you have pits that you first,
you know, soak the the hide in a
certain pit, and then you soak the hide
in the next pit, and then you soak
the hide in the next pit. And then
afterward,
it becomes
soft and, you know, tanned and usable for
for clothing. Otherwise, it becomes kinda hard rawhide.
And so, you know, like, the pits have
all kinds of disgusting things in them. So,
like, one of them has pigeon droppings.
One of them has urine.
You know, they have different this is basically
it smells horrible.
When you go for a tour and fast
through the traditional tanners,
tanneries,
you, you know, they usually will hand you
a piece of mint to stick in your
nose to basically keep you from gagging from
the disgusting smell.
So one day a skin tanner was passing
by perfume shops in the marketplace.
He had been the whole time involved with
tanning animal skins and had become used to
the bad smell of animal skin.
He now happened to pass the shops, selling,
good perfumes and good scents.
As he got the fragrant smell of the
scents, he could not bear it. And having
been used to living in a bad smelling
environment,
and bad smells,
they had become second nature to him.
When he smelled the fragrant scents from the
perfume shops, he fell down unconscious in the
road. A large crowd of people gathered around
him. One was reciting,
some, Wavifa of Zikr and blowing over him
in a effort to revive him. Another was
sprinkling rose water in him. Another was massaging
the palms of his hands and his feet.
In spite of all of these efforts, he
did not recover and seemed to be sinking
deeper and deeper into unconsciousness.
His brother heard what had happened and came
running along. He smelled the fragrant scent and
immediately understood that the scents themselves were the
cause of his unconsciousness.
He announced, let no rot no no let
no rose water be sprinkled over him, and
let no fragrant smelling scents be brought near
him.
The brother went away,
from the scene for a short while. He
brought some feces of a dog hidden in
the sleeve of his shirt. Moving through the
crowd, he came to his brother and held
the dog's dung up to his nose.
The bad smell of the dung immediately revived
him, and the people were surprised in wondering
what strong perfume the brother had brought with
him, which, was not even found in these,
perfume,
shops.
Mawlana Rumi says in his verse,
his brother came along with dog's feces
hidden in his sleeve, and forcing his way
through the crowd came to his brother. He
brought his hand near to his brother as
if to tell him a secret, and then
brought the,
dog's dung,
to his nose, and he was revived.
Marshall, you have to, like,
you have to hand it to Milana Rumi.
A couple of things con you know, converge
in him. One is,
the understanding
of the book of Allah Ta'ala and the
sunnah of the prophet sallallahu alaihi wa sallam.
And the second is
the understanding of the spiritual path. And the
third is the ability to evoke such images
that really drive the point home in such
a way that unintelligent people like myself even,
you know, that that we we we we
can get it. It's not it doesn't take,
like, you know, a super genius, to to
kinda get what the point is. So the
point is is what?
That a evil person who is accustomed to
evil things, that
person,
evil will seem to them good.
A sick person,
to them, evil will seem good. A disgusting
person to them,
disgusting things will,
seem to be good.
Like
text of the says that everyone will be,
find a path facilitated for them,
for that thing for which they were created.
And so the lesson,
he he he,
explains,
those who become perplexed and agitated at the
sweet smell of Allah and his
obedience. And those who are not inclined toward
a life of falling sunnah
should be considered as having the same sickness
as the tanner of the above story.
In their dirty way of life and their
dirty environment of sinful living, they spell spend
an entire lifetime so that their heart and
brains become familiar with those things and are
inclined toward them.
The treatment of getting them to change their
life is to slowly slowly
and step by step get get them out
of the environment of sin and to,
make them wander around in the gardens full
of fragrance.
They should be brought to gatherings of,
of the oliya of Allah and into their
company. After frequenting these places for a couple
of days, they will say, and what dirty
environment were we?
Then thinking about the life of the past,
they'll cry and sigh and will be very
grateful for the company of the righteous ones.
Now, gradually, their noses will become used to
the fragrant scent,
I e, the love and service of Allah
and they will be able to say, it
is as if day night I am living
in paradise.
All these flowers are embroidered on the garden
of my heart.
So the idea is what? Is that you
know, there are some people, you know, the
thing that's beautiful, it will
cause them more more pain and more stress.
Why? Because they're already oriented into,
into a disgusting way of living. And I
think,
you know,
the deen,
there are always people who are gonna hate
on it, and that was from the time
of the prophet sallallahu alaihi wa sallam.
Now we kinda have a 2 point o
type challenge where
the fitra,
which is not even the deen, just the,
like, human nature itself is something that people
have become
disoriented with that human nature itself is gonna,
cause people to become upset and sick and
pass out and etcetera etcetera.
The idea that, you know, children should be
respectful to their parents.
The young should be respectful to elders. Elders
should have mercy on the young. The the
the the the rich should take care of
the poor.
The idea that a man and a woman,
you know, get married versus a man and
a man. The idea that, like, you know,
a husband and a wife have a certain
type of relationship with one another.
These ideas are are are increasingly
increasingly odious to people,
and people will find something wrong with,
you know, somebody who is living a a
life of fitra. And not even talking about
the deen,
just a life of fitra of human nature,
to the point where, you know, the you
know, they become like this this tanner who,
you know, fragrance and good smell.
Not only doesn't smell good to them, but,
you know, could actually end up end up
killing them.
And so, yeah, you have to pull people
out of those things slowly, slowly, step by
step, because a person cannot change their nature
overnight.
And, unfortunately, there's some people who, you
know, either through their own will or through
their inability,
to do so, they're not going to, they're
not going to be able to pull themselves
out of the state that they're in. And
we ask Allah,
to protect us, that we also shouldn't spend
so much time in the tanning pits with
our own sins,
that that what is good one day start
to look evil to us.
And, those things that are good and that
we have trouble with inside,
keep the company of the and
see how that changes.
That the good things will start to look
good to you and the evil will start
to look evil. If you have that, issue
inside that there's some part of deen that
doesn't
appeal to you,
then know that this is not because there's
anything wrong with the Din, but that there's
something,
wrong with us as individuals because we've
lived an unnatural life in amongst people who
value unnatural living,
and, who have these these hang ups and
these issues.
And, you know, if you try to change
the deen or quote unquote fix the deen,
you know, they say if it don't it
ain't broke, don't fix it, then you're just
going to get yourself in a deeper problem.
The deen of Allah Ta'ala has no imperfection
in it. This is the first
that a person has to have with regards
to that. Once you've understood that, then you'll
be able to fix the problem. If you
haven't understood that, the is not gonna ever
wanna accept that it has a problem with
itself.
But the fact of the matter is every
single one of us knows that everyone's
is is horribly,
you know, mishappen.
Somebody who who doesn't like me,
once, you know, wrote me a very long
and upset and angry email
saying that you're a messed up person and
you this and you that and you should
go see a therapist and whatever. And all
I could say I read the email. I
all I could say is that this person
knows
me very well. And, you know,
Allah have mercy on me and, you know,
that I should look for help. Anyone who
hears
with regard to their own, somebody mentions their
and, says that that it has flaws in
it. The contains a number of wonders that
are incountable, and it contains a number of
flaws that are incountable.
And that's why,
the blessed person in our tradition is the
one who Allah gives the
to see their own flaws.
Whereas the cursed person is the one who
Allah makes them,
blind to their own flaws and makes them
see the flaws of others. The blessed one
is the one who makes them blind to
the flaws of others, and makes them beholden
to their own flaws, because that's the only
person who's ever going to be able to,
get better. But this is a very potent,
image that Milana,
you know, evoked. And so if you see
people like that,
you know, don't don't, you know, if you
live amongst, you know, you know, you meet
10,000 people in your life that are, you
know, spending their their life in the tannery.
And all 10,000 of them when they when
they smell the finest scent, the finest musk
and rose,
and, they they, you know, they start to
convulse about as if it's some sort of
poison,
then know that it's still not poison. It's
it's it's something beautiful.
The the issue is with those people who,
spent their life in in in the tanning
pits,
spent their life in sin. Allah describes them
in his book.
Be our protection. He says, no, verily.
It was the rain,
the the the the rust that encrusted their
hearts because of this the the evil deeds
that they earned for themselves.
And indeed because of that, on the day
of judgment, they will they will
be a hijab between them and Allah. Allah
is not going to answer their their prayers
on that day. Allah protect us from being
such a people that that rest
completely
envelops our heart to the point where,
you know, evil looks good to us and
it feels good to us and indeed that's
the spiritual death of the heart. If your
heart is sick,
treat it. And if it's dead, we ask
Allah to give all of us Hidayah, that
this is the greatest miracle that Allah can
also bring iman from a dead heart. Allah
give all of all of us and our
loved ones,
Hidayah, and and let us live and die
by guidance and and by faith.
The next heikai I wanted to share, the
story of the bewitched prince.
A A certain king only had one son.
The boy was quite handsome
and had a good character. It was the
king's desire and intention to have the son
married to a beautiful princess. In this regard,
he started talking to a religiously minded and
righteous family.
At this stage, the prince's mother started having
second thoughts. She said to her husband, you
are looking at righteousness and fear of God,
but you do not see that these people
are inferior to you as far as honor,
respect, and wealth are concerned.
The king replied,
be gone, oh, foolish one. He who chooses
the sorrow and concern of deen, Allah will
remove all other worldly cares from him.
It's a hadith of the prophet
That whoever makes all of their worries and
concerns
and sorrows into the one sorrow, the one
worry, the one concern, which is the worry
and concern of the,
Allah will,
take care of all of their other sorrows
and worries and concerns for them. And it's
very interesting. There's a Persian word,
here,
that I wanted to talk about which is
dard.
And dard means what? Dard means pain. We
use it in Urdu as well.
And one of the things that that that
that I saw from the mashaikh
and that I lament that it's almost, absent
in this, in this land, which is that
the masha'if, they have the dard of of
Din inside of their heart.
That thing for which Rasulullah
Sallallahu Alaihi Wasallam felt pain,
they feel pain for it as well. When
they see the ummah as far from the
salat, it makes them feel pain. When they
see the youth are far from deen, it
makes them feel pain. When they see people
killing each other and talking garbage about each
other and mocking each other and and and
fighting with each other and and, you know,
battling it out over stupid things. When they
see people wasting their lives,
on those things which are only going to
be the the the ticket price and the
admission price of going to Jahannam.
It it makes it it hurts them inside.
And, this dard is, you know, whoever carries
it,
is from the people of Allah. And the
more they carry it, the more their heart
is like the heart of the messenger of
Allah
And it's part of it's part of it's
part of deen and it's part of it's
part of Allah's sainthood that someone should carry
this, with them.
And there are many people who don't. You
know? For them, it's just, you know, whatever.
You know? The ummah is the ummah. I
pray my prayers 5 times a day. I
do this. Is it far? Yes. Okay. I'll
do it. But, you know, to them, the
rest of the could burn down, and it
really they wouldn't buy bat an eyelash as
long as they have, you know, their house's
house payment is on time, their car payment
is on time, and they still have a
job, and they're they're doing okay. They don't
carry the of the,
with them inside the heart. So the king
replied, be gone, oh, foolish one. He who
chooses the sorrow and concern of Din, the
and the of Din, Allah will remove all
other worldly cares from him. So Moana Hakim
Akhtar Saab then explains,
this verse. He says the
cares of the hereafter are like the staff
of Nabi Musa, alayhis salam,
which swallows all the snakes of the sorcerers.
Similarly similarly, the sorrows and concern for the
hereafter
swallows all of the sorrows of this world.
In this respect, let us look at the
couplets of the humble author in these lines.
So you see his own he quotes his
own couplet, which is then translated to English.
You'll be freed from the care of both
worlds if you have concern in you for
the hereafter. Meaning, your concern for the hereafter
will take care of the cares of the
hereafter, after, and it will also, as a
bonus, take care of the cares of this
world.
At last, the king managed to persuade his
wife toward his view, and the marriage of
the prince took place to the beautiful princess.
After the marriage, they waited a long time,
but there was no sign of the princess
bringing forth any offspring.
This caused the king great worry. He was
thinking, what is wrong? This princess is pretty
and young. Why will she not become pregnant?
The king gathered his advisers and consulted secretly
with the olaman and with the oliya.
At last, it was discovered that the prince
was under a spell from an old woman
who had bewitched him.
The effect of the witchcraft
was that he was feeling general dislike and
aversion toward his wife and used to go
to the ugly old woman.
For quite a time as a result of
this witchcraft being practiced on him, he was
in love with this ugly old woman.
When he heard this, the king was very
sad and displeased.
He immediately started giving a lot of charity
and would fall in prostration crying bitterly before
the lord.
Before he could stop crying, a man,
from the unseen appeared before him and said,
come with me to the graveyard.
The king followed him to the graveyard.
There, they went to a very old grave
and dug it up. Then,
he,
showed the king a hair with a 100
knots on it. Articles of witchcraft which, on
which sorcery had been practiced and it had
been buried there.
The man blew upon every knot and opened
it. As he did this, the young prince
became healed of his ailment.
As soon as the last knot was opened,
the prince was saved from the love he
felt for this old woman.
His eyes gained proper sight and he no
longer detested his wife. He stopped looking at
the old woman with eyes filled with love.
In fact, he felt great dislike and aversion
for her.
When he now looked at his young and
beautiful wife, he was so struck by her
beauty that he fell down unconscious.
Slowly, he regained his senses and gradually,
he was able to bear her beauty.
Molana Rumi now tells us his lesson from
this story. He says, oh, people, you are
like that prince. And the world is like
this ugly old woman who has bewitched the
lovers of this world. As a result of
this spell, they fall in love with the
outside appearance of this temporary life while turning
their backs toward Allah and his messenger, sallallahu
alaihi wasallam, and toward the life of this
hereafter.
In actual fact, the reality of this world
is as much as, Hazrat Khaja,
Madzubul Hasan Rahimullah ta'ala said,
actually, it is a picture of devastation, although,
appearing like something that's built up. That is
its only only reality, a mere dream and
deceit.
That man's eyes are closed,
and man a mere fiction. This
is, this is a very beautiful and a
prophetic
metaphor that Moana put together.
That,
Saidna Isa alaihis salam,
he it's narrated that he,
saw the dunya in anthropomorphic
form,
in the form of an old woman, in
in the form of, in fact, an old
prostitute.
And he asked her, what did you but
she's no looks, nothing. She's completely haggard and
horrible looking,
horrible and terrible to look at. And he
asked her, what did you do with,
everyone who loved you? And she said, everyone
who loved me, I slit his throat.
That the dunya is this thing, is tired,
and there's there's it's not gonna give you
anything.
Whereas the,
that the the the the abode of the
is the one where true life is, where
for where eternal youth is, where,
eternal happiness is, where eternity itself is,
if people only knew.
And so this is a really beautiful,
metaphor
with the king and the prince and the
young wife, beautiful and pious, and the old
wife,
or sorry, the old woman who, you know,
cast a spell on on this young man.
Mullana Hakim after then, he mentions about Harun
Rashid, the the Khalifa.
He had a son who had discarded his
father's kingdom and chose a life of poverty.
And shortly before his death,
he spoke,
these words to a friend of his. That
is said that Harun Rashid had a son
who despite having all the wealth and opulence
of the the the palace,
he chose a life of, and he passed
away in his youth.
He said to his friend,
the world says, oh, my friend, do not
become deceived by my pleasure. For life is
ending and pleasures will end. And when you
carry a corpse to the grave, then remember
after him, you too will be carried.
We learned from this story that the treatment
for a person whose eyes have become bewitched
by the world is to have a sincere
and deep love for the of Allah
and to remember death at all times and
to stay in the company of
the righteous as much as possible,
and discard one's own opinions, and listen attentively
to their instructions, and act accordingly,
and to
perform,
2 raka'as and salah
and beg forgiveness and beseech Allah to Allah
for his guidance.
Allah give all of us, Tawfiq. Allah protect
us from
being bewitched,
by this dunya.
Make, our eyes only for,
the beauty and the love of him and
his rasul
and the akhirah that he prepared for all
of those who he loves.