Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 18 MarifMasnav The Frog and The Mouse 06032018
AI: Summary ©
The speakers discuss the importance of forgiveness, love, and having a strong heart to see beauty in life. They also emphasize the de lies of the she'sikh, de lies of people's knowledge of the universe, and de lies of their own lives. The importance of seeking out the holy spirit to achieve goals and sharing experiences to benefit from the spiritual state of one's Sheikh. The speakers emphasize the importance of avoiding mis luck and protecting love responsibly, and provide lessons on using love wisely and responsibly.
AI: Summary ©
Allah
by his father has allowed us to reach,
this night of
Ramadan. Allah,
accept from us. It's prayer. Allah accept from
us. It's dua.
Allah accept from us. It's fasting.
Allah subhanahu wa ta'ala except from, from us,
our our please for forgiveness
and our please for a better tomorrow.
There are not many more days like this
left in Ramadan anymore.
There are not many more days left like
it in Ramadan anymore. Allah
give us the tawfiq to,
to make the most of it.
And these last days of the second
of
Ramadan, the Asharah in which there is
forgiveness from Allah.
These do
not let it pass by without getting your
share of
Allah's forgiveness.
Forgiveness from Allah's fa'ala's,
forgiveness from Allah
is not only something that will save you
from the hellfire.
Even if it was, that would have been
enough for all of us.
But forgiveness is something that
opens up a risk for a person, the
person whose
sins have been blocking their provision from coming,
the person whose sins have been blocking their
progress both in this world and the hereafter,
the person their sins have been blocking their
their
relations with other people, their sins that have
been blocking their needs being fulfilled.
Forgiveness is a way to get through them.
There's there's sins that have been causing them
physical sickness and physical illness. Forgiveness is a
is a cure for those for those things,
both in the maladies that ail the the
body
as well as the heart and the the
the the soul. Allah
give,
all of us so much.
Please continue also to make dua
not only for our beloved ones who are
sick that we mentioned yesterday,
but, for everyone who's sick in the of
the prophet
whatever illness they have. And make dua for
the.
We mentioned yesterday about,
about feeling the pain,
that the the the ones that Allah loves
feels.
So feel that pain, a little bit in
these nights and make dua that Allah raises
in this, you know, a people
who are endowed with wisdom and with strength
and with righteousness
that can stand and steer its course,
back to something that is more pleasing to
Allah
and protect the weak and protect the the
the the defenseless of this from the the
predators and the wolves that that wish to.
Pray on the flock of the prophet
So today we read the hikai of the
friendship between a frog and a mouse.
Once on the bank of a river, there
lived a frog and a mouse. A very
close friendship developed between the 2 of them.
This friendship grew until it became a relationship
of love.
By mutual arrangement, they used meet each other
daily in the morning and would converse with
each other for a very long time.
These may meetings made both of them very
happy. They used to tell stories to each
other and listen to each other's tales.
They even told each other their secrets and
considered each other alone as the holder of
their secrets.
When they met, they even remembered and related,
the happenings of several years ago to each
other.
Milana Rumi, says the verse, which is then
translated,
the excitement of eloquence and conversation from the
heart is a sign of love. And when
there's a termination of eloquence, it is a
sign of lack of love.
How can that heart which has seen its
loved one ever remain stern and cross?
And when the nightingale has seen a flower,
how can it ever have remained silent?
When a lover sits in the company of
a lover,
thousands of stories are remembered by the heart.
The preserved tablet,
is the forehead of a beloved,
which exposes the secret
of the worlds to the lover.
The guide of the path of guidance, say
in the Muhammad Mustafa
has said,
my companions are like the stars in providing
guidance.
The explanation
Moana Rumi gives,
the explanation, sorry, that Moana Hakim Akhtar, may
Allah to Allah have mercy on him and
fill his grave with light.
The explanation that he gives to these verses
is that Milana Rumi's objective in mentioning these,
verses is to indicate that just as love
and friendship between 2 worldly lovers becomes a
mean toward their means toward exposing their love
secrets to one another.
Likewise, the love between the lovers for the
sake of Allah and their meeting with each
other becomes
the exposition of true love.
Hence, where Allah is the object of love
in the case where
the disciple has love for his Sheikh, this
relationship guides them toward the truth.
Thus, when a disciple sits in the company
of his Sheikh, much unknown knowledge becomes known
to him. From the heart of the Sheikh,
blessings and knowledge which he could not experience
up to that time become reflected onto him.
This is the
couplet, the forehead of the beloved being the
preserved tablet or the
Molana meant by this the the disciple through
meeting his Sheikh,
and being in his company acquires wonderful forms
of knowledge.
His heart becomes healed of various illnesses
and in his contact with Allah, there's definite
increase in progress.
Meaning what? The lohmefool
is here being used as a literary metaphor
for,
for for for the knowledge of all things.
And when you see the when the lover
sees the forehead of the beloved, it's as
if all of that not all of that
thing is, like, the metaphor of of of
of knowledge of all things is in the
mirror.
Glance of of the,
you know, the glance of the forehead of
the beloved.
Now,
lest somebody
think this is some sort of rhetorical,
flourish of the Persian language,
although, undoubtedly, it's very eloquent and it's original.
This is not a rhetorical flourish nor is
it hyperbole,
nor is it an exaggeration. Rather, this is
the deen of Allah Subhanahu Wa Ta'ala.
And so we mentioned this in the in
the
the both the the remedial of course as
well as in the course.
That the highest or the highest station that
anyone could have in this Ummah after, the
station of its prophet. May Allah have peace
and send peace and blessings upon him.
Is what? It's the of
having been
garnered
by those fortunate and and and, lucky souls,
who were befriended by the destiny of Allah
that they became,
the companions not through
their prayers, even though their prayers were better
than ours, nor through their sadaqah, even though
their sadaqah was greater than ours,
nor through their and their struggles, even though
their struggles were harsher and more bitter than
ours.
Rather, it was through what?
It was through, something that was acquired by
Rasulullah
seeing him and him seeing them,
as if the knowledge of the law al
Mahfud was written on his Mubarak forehead sallallahu
alaihi wa sallam.
So which person would be a fool
to
prefer the the wealth of of this material
world over,
having been able to see that Mubarak face
just for one instant.
In just that one instant,
the knowledge of
so many things would have opened up for
such a person.
This knowledge is what this is what this
means that even the least of the companions
of the messenger, Allah salallahu alayhi wa sallam,
holds a higher rank with Allah
than the Imam Mahdi,
alayhis salaam,
even though his rank is something that, is
vaunted and is coveted by the hearts of
the Ummah.
So but, however, this this, saying of Moana
is not a is not a hyperbole or
a a an exaggeration.
Rather, it is the deen.
And, lest a person think that, well, you
know, your sheikh is not a prophet. Of
course, your sheikh is not a prophet. If
he claims he is, write me an email,
and I'll be the first one to write
Takfir of him.
But the idea is this is that there's
a hadith of the prophet
that indicates that this thing transmits,
transmits through generations.
That Rasulullah
said that there will be armies that will
be given victory because amongst them is a
prophet of Allah. And there will be armies,
that will be given victory by Allah because
amongst them is someone who met a prophet
of Allah. And there will be armies that
will be given victory because amongst them, there
is someone who met somebody who met a
prophet of Allah. And this hadith doesn't mean,
you know, it doesn't mean that it's limited
to 3 generations.
Rather,
it means that this effect propagates.
Otherwise, Rassoulullah Sallallahu Alaihi Wasallam wouldn't have to
say the, you know, the the the repeat
that same cycle ad infinitum
rather the person who is going to understand
has understood. That that effect, it still propagates
through, albeit in a more and more diluted
form the further and further you go from
the source of that effect. Allah Subhanahu wa
ta'ala, this is a great ocean of Allah
to Allah's fable of his grace.
It is a great mighty river of his
grace. It's a great ocean from which,
you know, our our our elders, they drank.
Like the thirsty camel,
after days of of of dehydration,
drinks with without
any abandon or with great abandon, I should
say. They drink from it. But at the
same time, this is a great ocean if
even a small droplet of it should spray
up and hit us. Our entire dunya and
our entire will be made. And that's how
the father of Allah
is, and he gives whoever he wills. And
he's the
so we ask him in this to give
us from his,
the the the gift of of of of
of the
of the the generous and the noble.
And and even if we get one drop,
it's more than than what we deserve and
it's more than what we need to make
our dunya and our.
Malana Hakim after continues. Says thereafter, Milana Rumi
draws attention to another fact that the stars
are the guiding lines on this earth. For
as long as one does not kick up
dust and make the air polluted.
But if the air between oneself and the
stars is polluted with dust, then one is
unable to find guidance in the stars.
Similarly, if one sits in the company of
the uliya of Allah, one should sit quietly
awaiting their instructions and listening attentively to their
teachings.
1 should not kick up dust by becoming
involved with arguments, unnecessary conversation,
objection, or rejection.
Because through these arguments and objections, the heart
of the sheikh will be disturbed and,
the the benefit will will will be obstructed
between the sheikh and the disciple.
This does not mean that a person should
not talk at all in the presence of
the sheikh as this action will also cause
uh-uh the, the the the stopping of blessings.
It must be remembered that the Sheikh does
not have knowledge
of all the needs of his disciples.
Hence, the disciples should inform the sheikh of
his inner condition and of his spiritual state
and experiences.
The disciples should remain silent and refrain from
unnecessary talk, arguments, and objections.
Milana Hakim Akhtar,
quotes a a a verse
When one has drunk the love of Allah
from,
Sheikh, then even if he is dumb, he
will be,
filled with the eloquence of speech. Here, dumb
meaning
mute, not not not stupid.
When one has drunk from the love of
Allah the love of Allah from a sheikh,
then even if he's mute, he will be
filled with the eloquence of speech.
This means that through the company of the
saintly ones, when the love for Allah is
created in the heart, then even the uneducated
and illiterate ones will be able to expound
great lessons of guidance.
In such a regard, we may
refer to Hazrat *
who studied only, up to kafia. The kafias
of taught in the 4th year of the
Darshnezami
out of the original 12 year syllabus. That
he only had studied up to the kaffia,
which by the way, is more than most
people know.
So, you know, just keep that in perspective.
He had studied only up to the yet
later he became the sheikh of numerous
scholars of Hadith and Tafsir.
Moana Hakim after quotes,
poetry
that when the
drank the drink of love through his lips,
he learned hundreds of beautiful hymns and praise
that he sang to the lord.
So much so that all the birds, left
aside their chirping noise and proceeded to listen
to his voice and accompany him.
So the story of the frog and the
mouse continues.
By the way, before we continue with the
story, on this topic, this is really important
that if you wanna benefit from the spiritual
state of
of your Sheikh,
then
please don't,
you know, view your
relationship with the sheikh as being like, I'm
gonna skip the bayan or I'm gonna skip
the dars or I'm gonna skip the zikr.
But when sheikh comes to town, I'm gonna,
you know, go to all the dinners. And
if I don't get invited to a dinner
or whatever, then, oh, the sheikh doesn't love
me.
The ones who are closest to the sheikh,
spiritually, are not the ones who, you know,
have coffee, make conversation,
crack a jokes, or shoot the breeze with
the sheikh. Those are the people who have
the greatest hijab between them and him. The
I say the greatest hijab because maybe another,
a student or a disciple is far away
from the Sheikh and doesn't interact with him
and they're cognizant of their distance and because
of that, they cherish the little that they
get in terms of a letter or, nowadays,
a email or a bayan or a dars.
Whereas the person who's close to the sheikh
and thinks that they have closeness they have
closeness in proximity to him physically, but spiritually,
they've closed the the window of their heart,
to letting the light in. That light which
comes through sitting and and and and making
zikr through following instructions
and through, learning,
not through,
you know, the type of human,
the type of human intimacy that that that
we have with our close friends.
If the sheikh wanted friends, he has his
own friends, and you also have your own
friends. That's not what your relationship is.
The story continues. One day, The mouse told
the frog, you are swimming around in water
while I am here on the dry earth.
I suffer the pains of sorrow over being
parted from you. I come to the edge
of the water to call you. But while
you are in the water, even the voice
of a lover cannot be heard.
I'm not happy with just meeting and talking
to you for a short while. When
Hakim
Akhtar,
he, interjects that the salat has been made
obligatory 5 times a day, but the true
lovers of Allah to Allah enjoy communion with
Allah to Allah through their nafil prayers.
To be called from the time of to
be called from time to time for meeting
a beloved is not for lovers.
The soul of true lovers remain thirsty at
all times.
To be called for a meeting with a
beloved is not for the fish. For they
will find no rest without the water.
The heart of the lover is nothing without
the beloved.
There is between them no remover or removed.
And this is, you know, something beautiful to,
you know, listen to the
the words and the expressions of, of our
our elders and our and our great ones.
That, you know, sometimes when it comes to
salat, all we can think about is, like,
a Sunday school teacher yelling at us or
our parents yelling at us.
And, you know, who would wanna who would
be excited to go to that salat?
But when you think about the salat that
Allah, it's his, it's his calling you and
selecting you from amongst his creation,
to to to speak with him and that
he can speak with you and that he
can tell you to ask for what you
want so that he can grant it to
you, then who wouldn't wanna do that? Who
wouldn't wanna do that? The salat is a
very great thing.
The Sahaba taught them how to use it
to ask from Allah what they want and
to fulfill all of their needs. And Allah
fulfilled their needs and gave them much more
in
return. Not just
the every generation, there are still people in
this Ummah who know how to have their
needs fulfilled through the salat.
If we would just keep company with them
and, and and learn from them so that
we could know what they know as well.
Allah
give us, give us,
from his from his forgiveness because of our
love of those people.
Continues.
Moana's
object in mentioning these couplets is a reference
to the hadith which says that meeting each
other with intervals of a day increases the
love for each other. However, true lovers are
exempted from this statement as saying Abu Huraira
reports, I used to make obligatory upon myself
in the company,
at all times.
Rasulullah
did not prohibit it, which means he considered
it permissible. Hence, the first statement is a
general one while the latter is for the
special friends. The first statement was made by
the messenger of Allah sallallahu alaihi wa sallam
at a time when
Alaihi Wasallam asked Abu Huraira, radiAllahu Anhu. Oh,
Abu Huraira, where were you yesterday? He replied
yesterday, I went to visit some relatives. Then
the messenger of Allah sallallahu alaihi wa sallam
said,
meeting after a day breaks,
in between,
meeting after a day's break in between will
increase love.
There seems to be a contradiction between the
two statements. However, this is not so.
Reconciliation between the two statements is this. To
make someone's company compulsory at all times as
Abu Hurairah did
refers to those situation where the situations where
the contact and love is very strong.
The other situation of meeting at specific times
refers to those situations where the contact of
love is not that strong.
He quotes a verse, for a lover, the
parting even for a moment is like a
year's parting and the meeting lasting a whole
year is a mere imagination. Meaning, it seems
like a moment.
Milana further explains that the people of this
world have a good understanding of worldly love.
But with regards to divine love which is
granted to the prophets and the oliya of
Allah, they do not understand.
That is because they are caught up behind
the curtain of this world's external comforts and
are deprived of the grace of Allah's love
which annihilates the needs of the self.
Hence, only those who annihilate themselves gain this
blessing. It is not attained through reason alone.
He quotes the verses,
if
through reason the perception of Allah's love was
possible,
then what would we have use of spiritual
strivings?
In spite of the great mercy of having
Allah, the master of reason, why the command
oppose yourself
and overpower your desires?
It is through these strenuous spiritual exercises that
self the self becomes overpowered and annihilated.
The knowledge of Allah is dependent on this.
Mawlana Sayed Suleyman Nadui asked Hazrat Mawlana Tanuih
Hazrat Sheikh, what is the meaning of being
a fakir,
of being in need of Allah Ta'ala, of
being
poor for what Allah has?
Hazratanui
replied, it means
annihilating yourself.
He asked him, what does it mean to
be a a faqir,
to be an aspiring to this path who
shows his poverty in front of Allah? Hazratanui
said, it means annihilating yourself. The
story continues.
The mouse then said to the frog, oh,
frog, beloved,
without seeing your face at all times, I
cannot find peace.
By day, the sight of you is my
life and by night, the thought of you
is my consolation in sleep. It will be
a great favor on your part if you'll
permit me the pleasure and opportunity of meeting
you at all times.
He then quotes the the verses. It will
be great generosity on your part if you
will cause me the delight
of remembering me at all times with your
love. You are unconcerned with my sorrows, oh
my, Amir.
Kindly grant me your kindness and please me
with your company.
Now Molana returns to the object of the
story which is to return to Allah.
Oh, Allah, this indigent one without manners is
most unsuited,
but your grace is all over, more higher
and more supreme.
Oh, Allah. Your general grace does not search
for credentials or ability,
and the son of your generosity
even has effect on impurities.
Meaning what? Like, if, you know, this they
say the sunlight is the best disinfectant,
that the sunlight of Allah Ta'ala's grace,
it will it will it will even remove
impurities from from from the creation.
The sun has warmed the belly of the
earth, which warmth has pulled impurities into its
mist.
Those impurities have become part of the earth
and created plants. And in this matter, all
in this manner, Allah wipes out sins.
If such is the robe of honor given
to the evil ones,
How much more honorable will be the gift
to the righteous?
For his special bond bondsman, Allah prepares what
no eye has seen and no tongue or
language can ever describe.
Who are we? You kindly explain who we
are. Oh, my beloved, enlighten my day with
beautiful
morals.
Then continues with, explanation
that has described Allah's wonderful action by saying,
oh, Allah,
when out of your kindness, the rays of
the sun fall upon the earth, it enlightens
it. And when it falls upon impurities like
dung, it dries a solid part and converts
it to fuel which like the furnace.
Another portion, the liquid part sinks into the
earth providing
fertilizers from which the plants and fragrant flowers
grow.
The heat of the sun warms the earth
and makes it absorb the liquid impurities.
Oh Allah, impurities
too are not deprived of your bounty.
What will your generosity
toward the righteous servants of Allah and the
lovers of you be then?
You will grant such bounties which neither the
eyes have seen nor the ears have heard
nor has it passed through the minds of
men as it said in the Hadith of
the messenger of Allah, sallallahu alaihi wasallam.
I have prepared for my righteous servants what
Noah eye has seen nor ear has heard
nor has passed through the minds of men.
Thereafter, Moana says, when somebody is inspired with
the knowledge from the unseen,
it is a sure sign that from Allah's
side, there were is a special glance of
generosity,
and grace upon him. Mawlana describes it in
this way.
When on the banks of a river you
notice greenery,
then from far off, you can be certain
that there is water in this place.
Allah says the faces of the messenger's companions
are covered with a veneer of light from
their hearts.
And this light is an indication of much
Ibadah and Istilfar of worship and seeking forgiveness
from Allah.
He then in another couplet mentions another example
with regards to that greenery of the meadows
which denotes the fact that rain has, to,
that rain has fallen.
If by night rain fell while you were
asleep and unaware of it having fallen, then
in the morning, if you see the garden
luxuriant and fresh,
you should understand that last night the rain
fell. Every beautiful garden's freshness is an indication
of rain having fallen.
The rain being what?
The rain being also the grace of
Allah, the father of Allah, which we constantly
seek.
The story continues. The mouse told the frog,
brother, I'm a creature
living on dry land and you are living
in the water. I'm unable to enter the
water, but you are able to come to
the dry land. But how will you be
able to know inside the water that I
have a desire to meet you?
For quite a time, they discussed the problem
and consulted with one another.
Finally, the mouse put forward a suggestion that
one end of
a piece of string,
one end of a piece of string, the
frog should tie to its leg and the
other end to the foot of the mouse.
Thus, when the mouse has a desire to
meet the frog, he will pull the string.
In the water, the frog will feel the
pulling of the string and thus will come
back to the bank of the river. In
this way, they will be able to, meet
each other again and again. The frog considered
the mouse's suggestion to be a bad one
and said to himself,
this evil minded one wishes to tie me
up.
It is no surprise if a blind one
falls into a well,
surprising when a seeing one falls into it.
It is no surprise if a blind one
falls into a well, but it is surprising
when the sighted one falls into it.
In spite of disliking the mouse's suggestion, the
frog
found an inclination within himself to accede to
the request.
When the person's desire overpowers his reason, it
becomes the beginning of that person's downfall.
Molana then proceeded to relate the story of
the destruction of the frog.
The 2 of them, by pulling the string,
were able to enjoy the ecstasy
of meeting one another repeatedly.
Then one day, the result of this bad
company became a reality.
A vulture came along and carried the mouse
off in its claw. As the vulture flew
off with the mouse, he also lifted the
frog out of the water,
where up until now he was safe and
comfortable
because the other end was tied to the
frog's leg.
What happened to the mouse also happened to
the frog? The vulture killed both of them
and ate them. If the frog had remained
in the water and not formed a friendship
with the mouse who is going to be
a source of evil one day, then nothing
would have happened to him and he would
have remained safe.
Lesson.
Moana Hakim Akhtar says that in this story,
Moana
has drawn our attention to the harm of
bad company.
It is a good story with a powerful
moral lesson.
In the story, we see that the soul,
the self, and shaitan,
the nafs Amara is the evil mouse.
The soul is the frog.
Uh-uh the the spirit is the frog which
lives in the water of Allah's nearness.
Which is the its proper place. And the
vulture represents Shaitan or the devil.
And this is part of the the motif
of of,
of the and
perhaps also Persian poetry.
That the the
the metaphor
of the
the the
the that is
completely,
at ease, in the the the remembrance of
Allah
is like the fish, and the remembrance of
Allah is like the the water, like the
ocean. And so here the the frog is
is is like that fish that it lives
inside of the water.
It is this the the the the the
the good part of a person's spirit.
And the mouse is like the nuffs, like
the part of the spirit that pulls a
person toward,
the dry land away from the zikr of
Allah Subhanahu wa ta'ala and,
you know, to the more base desires.
And the 2 of them are are connected
with each other, and the frog makes the
mistake of
what of of tightening and deepening that connection
too much.
And the the metaphor of the vulture is
what is the.
That the nafs, the lower self, in order
to satisfy its desires, tries to engage the
soul in evil doings and endeavors to tie
it with a string.
Where the soul obeys the desires of the
self and makes contact with the self, then
Shaitan will pull it along wherever it wishes.
In this way, the soul is also humiliated.
Because of its contact with the self.
Hence,
when the shaitan will go to *, the
nafs,
which was in its claws will also go
to * accompanied by the soul as well,
which had befriended the self and its evil.
May Allah grant us the ability to learn
a lesson from this story and may he
grant us protection from against the self and
Shaitan in the following manner.
That no matter what pleasure from sins the
self places in front of us, do not
turn your attention to those sins. Consider the
to be a very big enemy. It is
even a bigger enemy than Iblis.
The second is the whispering of shaitan will
come to you and continue to recite
that there is no power nor no force
nor power except for an Allah. And the
further explanation from this is what? That
means that there is no power,
to stay away from sin. And
means that there is no
power to,
stay firm on obedience.
And both of them, there's neither of them
exist except for through Allah.
Live in the shadow and company of of
of the oliya of Allah,
of of the saintly people. And this is
not just like, you know, the oliya like
in storybooks, but find the pious people,
the and the people who carry this state
with them and this knowledge with them and
live in their shadow. And if you can't
find them within, like, a 2 block radius
of your house, then it's your job to
go further and look for them,
rather than expecting everything to be, like, packaged
and sent to you by amazon.com or available
at Walmart.
Live in the shadow and company of,
the derived
benefit from,
their knowledge and instructions.
Remember that Shaitan's control only comes when our
soul makes a mutual agreement with the
with the lower with the with its lower
inclinations.
For this reason, it is of the utmost
importance for us to oppose the accursed,
or lower lower uh-uh lower self with the
aim of avoiding the mischief of Shaitan.
The one who will conquer his self will
inshallah be able to conquer Shaitan.
The conquest of the self is not an
easy task. Unless one forms a close contact
with the
to be as a guide for them.
Close contact here means a relationship of love
and respect.
Choosing
a guide in accordance to one's temperament.
Close contact also means acting upon the instructions
of their Sheikh, informing him of the spiritual
state and consulting him for advice.
In a couple of days time,
transformation
starts to take place for the better. The
sheikh must be, following the Sharia in all
of his actions
and ones whose, Islam has made,
whose Islam itself was made by a a
a a sheikh himself.
Moana Akbar Elaha Bedi says, a verse which
is then translated,
neither from books nor preaching nor from wealth,
Deen comes alive from the glances of the
of of the righteous and of the.
Allah
give us, you know, from this reality. I
mean, this is a this is the this
itself is a fruit of
of, you know,
of
of this, you know, more than a 1000
year
tradition,
which is the fruit of
100 of 1000 of years of human existence
under the the the blessed shade and fable
of Allah to Allah's revelation.
And,
as people time goes closer and closer until
the and
people move away,
further and further from the remembrance of all
things spiritual, much less Islam itself.
When people move further and further away from
the,
from the fitra, the human nature, then these
things will start to sound more and more
distant and fantastical.
But I promise you,
my my brothers and my sisters
that,
the same reality that was there yesterday
is the same reality that's there today, and
it's the same reality that's there tomorrow. And,
you know, people can say what they want
and they can do what they want and
they can scream and they can make fancy
YouTube videos and news channels, and TV, and
virtual reality, and Facebook, and all of these
things in order to, try to convince you
that the 2 plus 2 that equals 4
equaled 4 yesterday,
you know, equals 5 today or will equal
3, tomorrow.
But,
all of it is nonsense. The thing that
was true,
the thing that was true is true and
will ever be true because Allah is the
Haqq and he is the truth and Allah
doesn't change with time.
And the truth has no partner, has no
rival,
and there's no idol that one can
set as worthy of worship in front of
him.
Allah give us, a tawfiq.
Allah give us tawfiq. Another beautiful lesson before,
you know, saying goodbye for tonight, for tonight,
is, something that we mentioned from before, which
is that,
love is a very interesting thing.
Use it wisely and use it responsibly.
Because like in the story,
just because a person loves somebody and love
is a wonderful thing. And, you know, the
he mentioned that the worldly people can understand
worldly love. A person who can understand worldly
love, which is a shadow of the divine
love. The the metaphorical love, which is a
shadow of the real love. Perhaps,
you know, gave them the experiences of the
worldly love so it can be a stepping
stone in a ladder,
for them to understand what the real love
is. But the fact of the matter is
my brothers and sisters that,
you know, just because you love someone and
there's and and being in love, doesn't mean
that that person is is good for you,
or doesn't mean that that thing that you
love is good for you. So be careful
how you use your love. Guard it and
protect it, only for
for for,
for an object that's worthy.
And the only object that's truly worthy of
one's love is Allah.
And then after that, all other loves, if
they subsist through his love, then there'll be
great in it even if there's pain and
suffering involved in that love. And, if it's
not through him, then it's all a complete
waste of time. Allah
protect us all.