Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 23 MarifMasnav Layla and Majnun 06082018
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Allah
from his
blessings and from his tawfiq
and from his,
he allowed us to reach this 23rd day
of Ramadan,
23rd night of Ramadan.
If a person is
feeling that a night is
then let them follow the advice of the
prophet
to say
that,
that that they should
make the dua
Oh, Allah, you
are the one who forgives and you love
forgiveness, so forgive me.
So tonight, we read the regarding,
and his love for the dogs
of the street of Leila.
So every culture has its own,
love story that becomes then
a
a standard or a a metaphor for
what true true and complete love is.
And so one of the love stories of
the Arabs was the
story of Tais who fell in love with
Leila,
as children.
And his love was so pure and innocent
and so complete
that it made him go crazy. And so
he,
would walk amongst the people with the nickname
of Majnoon, that he's completely lost his mind,
because of this love. It defies any sort
of logic or any sort of reason.
And
the story of this Majnoon and his love
for Layla,
has basically been something that
parables are struck in the Arabic language. And
many of the metaphors of the Arabic language
for love,
they they they revolve around these small stories
with regards to the the condition of of
of of this,
this place who was completely,
smitten by his love.
After,
he starts,
by setting up the
by saying
that
says,
once
saw a dog of street going somewhere, and
he recognized it. And he started to kiss
its feet and showing his love for it.
Some people saw this and said to him,
oh, you mad one. What is this that
you are doing? Why do you show such
love for such a dirty animal which is
full of impurities?
Madanun replied,
oh, you possess a mere outer form and
body, all you who are deprived of the
true taste of love,
acquire awareness of the condition of my heart
and see through my eyes.
The dog is the creation of my lord,
and it is a guard over the street
of Leila.
In my sight, the dust from the feet
of the dog living in the street of
Leila is better than a lion.
The dog living in the street of Leila
in my view is so precious
that I am not prepared to exchange even
one hair of its body for many lions.
Many a lion has become a slave to
the dogs of Leila Street,
which is probably a reference to himself.
Since these secrets cannot be explained in words,
I remain silent and bid you Salam.
Oh, people, if you proceed beyond your worship
of outer form and develop contact with the
creator who is the fountain head of all
beauty,
then in this world, you will start enjoying
the blessings of paradise,
and you will see a rose garden everywhere.
Malena Hakim after in commentary,
on these translated verses in translation says,
in his love for Leila, Majnoon finds the
dog,
of Layla's street worthy of love.
How is it that the lovers of Allah
then go to Makkah,
Sharifa
and Madinah Shmunawara
and have no love for the inhabitants of
these cities?
When they return from Hajji, you hear their
complaints against the inhabitants of these cities. They
relate all the problems they experienced over there.
Regarding such people, one has fear that their
Hajj may not have been accepted.
In Madinah Munora, a certain man once bought
some sour,
some some, aafan, some,
yogurt.
He said, this
yogurt is too sour. The yogurt in India
is better than this. That night, he saw
the messenger of Allah sallallahu alaihi wa sallam
in a dream. The messenger sallallahu alaihi wa
sallam said to him, oh, you disrespectful one.
Oh, you who is deprived of love. Leave
the city. You are not fit to live
here. May Allah save us all from showing
disrespect
and keep us from harm.
This is a a very important part of
understanding the deen. How the Sahaba
understood it and how they expressed it. They
love the prophet
They love the prophet Sallallahu Alaihi Wasallam even
more than,
Majnoonar Layla.
They used to fight with one another for
the used wudu water that he would use.
It's related that
Once the blood of the prophet
that
was taken out from,
Hijama from cupping,
he was ordered to go throw it away,
and he he drank that. He drank it.
And the messenger of Allah
asked him, what did you do with it?
Did you drink it? And he replied in
the affirmative and the messenger of Allah Sallallahu
Alaihi wa sallam didn't chastise him for it.
In fact, a number of the Sahaba radiAllahu
an whom they kept
the the hair or the nail clippings of
the prophet sallallahu alaihi wa sallam and, it's
reported that Sayidam WA Ta'ala Anhu he kept
them and, said that he would like to
have them buried with them in his eyes
and in his nose and in his mouth.
So that the the the
the physical person of the messenger of Allah
sallallahu alaihi wa sallam would be,
mixed with with with him,
when he's, resurrected.
It's said that that the Sahaba
they love the prophet
so much that when,
one of them was to be executed in
the and asked him,
would you not that Muhammad was here,
in your place, alaihis salatu aslam. He said,
wallahi, I would rather I would rather die
than even a thorn go into his foot.
They loved him such that his family, they
loved his family
more than they loved their own family.
And, Saydna,
Omar
when they made istuskah,
when there's a drought in Madinah Munawwara,
and they asked Allah
for they asked Allah for for rain,
he he asked Sayna Abbas
to stand in front of to stand in
front of the,
the the the gathering of the prayer in
order that,
in order that they could make dua to
Allah that you Allah by the barakah of
this one who is the closest living with
relative of the one you love, give us
rain. Which means what? That they held those
people in honor because of their honor and
love for the prophet
It said that there's even to this day
there's a a window. You see kind of
like a little lump on the green dome
that is to the qibla side of the
green dome. That underneath that green dome, there's
another older dome that was there, and there's
a window in that also.
And then underneath there is the original Hudra,
Sharifah of Sayedham Aisha
in which Rasulullah
is buried and Saidna Abu Bakr and Umar
are buried. And that roof also has a
hole in it.
And once when there's a drought in Madinah
Munawara,
they made and they asked the people they
asked the, what should we do in order
to gain the the the mercy and blessing
of Allah Ta'ala
for the rain?
Sayedha Aisha said,
that make a small hole
in the roof of the in the roof
of the the Hujarah Sharifah so that
the there's no barrier between it and the
heavens.
So that, so that the the the mercy
of Allah come down unimpeded.
And they did that, and they prayed for
rain, and it rained.
And think about that that her insight into
into,
the workings of the workings of,
of the universe.
That how much,
you know, only by through love of the
messenger
and through love of,
that type of thinking could have come out.
And this love and reverence,
for the deen.
This is part of the deen, and it's
a part of the deen that's woefully missing
from our practice and even from our understanding.
And we oftentimes think of these things as
stupid, or we mock them, or say that
people who get these things are missing the
point. And,
you know, the fact of the matter is,
yes, this is not the entire deen,
but it's the way the deen should express
itself in the heart. And when this level
of love in the heart is coupled with,
learning and with understanding and common sense,
then will the deen come into its full,
in its full,
expression,
and and beauty,
expression in a way that will benefit the
creation and that will, endear to the creator.
And so without this understanding of love and
reverence and awe for everything that reminds us
of Allah and his Rasul
we really we miss out on a lot.
And so they used, you know, they used
the story of Majnoon and Dailah
that it seemed
to it seemed to the people that, you
know,
was out of his mind, but he understood
why he was the way he was. And
if a person were to put, you know,
themselves in that frame of mind for just
a second that he really loves Leila so
much,
then if they can he can relate to
her, to his love for her, then they
can also then think about, you know, understand
what the adab of love are.
And really, honestly, the adab of of of
love themselves are
something that, you know, that that most people,
don't have the ability inside of them to
understand.
But we can imitate the those who,
had love from before us when we see
them, and we can
thereby bring that love into,
our own hearts.
Moana Hakim Ashtarsaab continues. He says in the
hadith, we are told, oh, people love the
Arabs,
and, it is a great pity that these
days people
show no regard for this injunction.
And if we,
it's a pity that we show no regard
for this injunction. My friends, if we intend
to give them a word of advice or
something which is in their interest and welfare,
it is well and good. But it is
something different if in our gatherings we continuously
backbite and slander them. We should consider our
good fortune to be able to pray for
their success and welfare with prayers from our
hearts.
This is another issue, you know, because nowadays,
people have
taken to,
you know,
have a legalistic,
you know, approach to the Arabs themselves.
And this is another issue of people who
we think that are Arabs,
if they fit the
the bill of really being an Arab in
the sense that their tongue, it may not
be, the same tongue that the the Arabs
speak.
And,
their lineage is possibly not their lineage, and
their Adat and Taqalid aren't their Adat and
Taqalid. So it's a sad state of affairs
that there is, you know, millions of people
in the world nowadays who are very proud
and boast of being Arabs and if they
they are or not. But,
you know, even then,
even then,
in general, there are people who speak the
tongue of Arabic and they,
keep the adat and takalid, the the
the the habits and customs of the Arabs
and the lineage the tribal lineage of the
Arabs.
And those people, we should love them. Why?
Because we love them because Rasulullah
was one of them.
And no matter how wonderful and pious other
people may be,
you know, this is some way in which
it's an occasion for us to remember the
prophet,
through their love and through their,
honor and through their reverence.
And many people, they approach even this issue
through a legalistic frame. So they say, well,
you know, legally there's no difference between an
Arab being non Arab and, you know, and
then they go further and say, oh, look,
you know, this religion is like Arab supremacy
and, like, you know, ain't no Arab better
than me and, like, I don't need no
Arab to tell me what to do. And
stuff for a lot, this,
you know,
this
horribly misguided,
person
who,
is, you know, in his deviance and misguidance,
of people,
perhaps unparalleled in the absolute disgusting nature of
the things that he says and does.
The man who goes by the name of
Louis Farrakhan,
He wants in a a a,
talk. He said that, you know, he he
was he was he was basically decrying
people becoming actual Muslims rather than the fake
Muslims of the of the cult that he
he pushes. He said that we don't, you
know, we don't need to,
you know, go from go from we don't
need to, you know, listen to all these
Arabs and all these foreigners about stuff. We
don't need to go from the back back
of the bus to the back of the
camel.
And such a such a such a disgusting
thing to say is witness of the man's
absolute kufr and disbelief,
and disregard for,
Rasulullah
who was a Nabi Arabi
and the Quran,
that Allah referred to as Quran
and
Arabi. That that Allah said we sent down
this Quran as an Arabic Quran so that
you can be people of intellect. And it's
a complete, like, disregard for it. I mean,
it's just something that a person who has
no other been no love for for the
deen would say. And, unfortunately, you know, with
him, his kufir is kind of open shut
case.
But, for,
you know, for other people,
you know, there are those who may have
various legitimate,
legitimate grievances
with regards to,
you know, certain people in the Masjid
or foreign born people in the Masjid who
administer things and and, you know, unfairly,
you know, enforce, you know, maybe something that
seems like some cultural practice of theirs on
on others, or you had to sit through
a Bayan in Arabic or a Khutba in
Arabic, and you didn't understand it and etcetera
etcetera.
But the fact of the matter is is
that, you know, the the the Muslims
knew that Arabic was the language of the
Deen, and they loved the Arabs because the
Arabs were the ones if it wasn't these
people, at least it was their forefathers who
who,
literally spilled their own blood and gave their
lives in order for the din to spread
to the horizons. And even if the Arabs
didn't carry them to a for a certain
land,
undoubtedly, the ones who carried it to the
lands of the ones who carried it to
their lands were Arabs as well.
And,
a person who has love for them and
sugar for them in their heart,
Even if there are legitimate grievances, they would
address those grievances rather than
painting them with a broad brush and with
a broad stroke and talking bad about them.
Rather, we say that that the the Arabs
amongst them, it's undoubtedly,
obvious that some of them may be,
you know, corrupt in their deen
and in their practice. It should be the
the sincere dua of every
Muslim
that Allah subhanahu wa ta'ala rectify them, and
Allah subhanahu wa ta'ala bring them back to
the path of their forefathers.
And everyone, you know, should have this kind
of common sense that were that to happen,
it would be for the benefit of Islam.
Those people, those Sahaba and Tabi
that took the deen to all of the
the frontier,
frontiers of the world,
and left their homes,
and died in foreign lands in order that
can spread from one continent to the other.
Wouldn't it be good if, you know, you
made du'a for their their progeny and Allah
brought them back to the deen or at
least out of respect for the service they
did for us, that we made du'a for
their progeny whether or not that du'a has
an effect in this world or not. At
least it would be a way for us
to show face and show sugar and gratitude
and show that we showed sugar and gratitude
for them, for what they brought to us.
And we consider this to be part of
our deen. And the bears part of it
out, but the bears a greater part of
it out. That, those people who show gratitude
and those people who love the prophet
whatever is a a a a and an
attribute of the prophet
when it's reflected in another person,
it should, and reminds a person of then
a person should show love for that attribute.
Just like, Majnoon,
when he sees the dog from the street
of Leila, it makes him happy and it
it fills him with joy,
because it reminds him of his beloved. And
truly the one who loves Allah and his
Rasul
his love is more real than the, the
the love of this.
Continues.
He says, similarly, this story teaches us to
fulfill the rights of the and
the
especially
he who is, to us a spiritual guide.
Also, the rights which their family members and
children have on us,
and the correct manners we should have towards
them. It also teaches us the proper respect
and honor we should show toward the imams
and the musins of the mosques
because these persons are the keepers and the
custodians of the lord's houses.
For this reason, we should love them and
consider
service to them as a means toward acquiring
the pleasure of Allah.
Just imagine
we fear troubling and harassing the dog of
the district commissioner. It looks like meaning just
some an important person. Right? If you ran
over the the the dog of a a
a a of, you know, the the governor
or something like that. That would be problematic.
At least there is
some outward semblance of law and order here,
although that seems to be going by, relatively
quickly as well. But, you know, this was
written in in in a place where perhaps
there wasn't so much law and order. So
if you make an enemy of a very
powerful person, they can turn around and make
your life *.
Just imagine we fear troubling and harassing the
dog of the district commissioner.
In fact, this fear is the fear of
the commissioner himself.
Similarly, anyone who has any kind of general
or special contact with Allah
should, in a similar manner,
be honored according to their degree of connection
with him.
However, these things are not understood by people
who are deprived of proper understanding or adab
as Maulana Rumi said,
oh, Allah, we seek from you the ability
to show correct adab because one devoid of
adab is he who is deprived of your
grace. Oh, Allah, grant us this ability to
show correct adab Amin.
So we read another,
story from the the the stories of Leila
and Majnoon.
This is the story of Leila and the
the the the the caliph of Baghdad.
Once the caliph of Baghdad,
told Layla to unveil herself in front of
him, that he heard about this. He heard
about this woman who had struck a man
so much in love
that he completely went. He went crazy.
And so he he he was,
his interest was, peaked. He was intrigued. What
is this?
And,
so he he ordered that Leila appear in
the in the court and remove the veil
from her face and show herself to him.
And,
then upon seeing her face, the caliph of
Baghdad told Leila, you are so very dark
and ugly,
but yet Majnoon is madly in love with
you. You have no special beauty beyond other
beautiful women.
So why is this Majnoon so mad about
you?
Now, obviously, the the the caliph of Baghdad,
his his comment was a stupid comment.
And so,
you know, hopefully, there should be no need
to point out the fact that this is
like a very racist and horrible thing to
say.
But I think it's kind of appropriate because
even in the Hekiah, he is the
the the metaphor for shortsightedness
and for ignorance,
in his comment.
So obviously, we don't consider dark or light
to be ugly or beautiful. A person is
the way Allah made them.
You know, just so a person doesn't think
like, oh, look, Moana Rumi is racist. I
mean, he he's basically this is a caricature
of ignorance, the man who said this in
the first place. So it's not like, it's
being endorsed. But you have he says, you
have no special beauty beyond other beautiful women.
So why is this Majnoon so mad about
you?
Leila replied, O Khalif, if you also possess
the eyes of Majnun,
you too would become oblivious to both worlds.
Oh caliph, you are involved with your own
self centeredness.
His love for me has made him Majnoon
and unconscious of himself,
and this unconsciousness,
and this unconsciousness
in the path of love is beneficial,
while consciousness of the self is harmful.
In other words, it is a sign of
true love when a person is only aware
and conscious of the existence of the beloved,
while being unconscious of and unaware of anyone
else including the self.
So she said that the reason that you
don't find me beautiful is you're not Majnoon.
In this lesson,
the following advices are found. Mawana Haqi Mahtir
says, may Allah have mercy on him. He
says, Hajji Imdadullah Muhajar Makir Rahim Allah Ta'ala.
The sheikh of our masha'if used to make
the
du'a to Allah ta'ala
frequently.
Oh, lord. Make me unaware of all others
and let me remain conscious only of your
existence.
This does not mean that he prays to
become negligent and unmindful of relatives, wives, children,
and other loved ones. But what he means
is let my care over them also be
for Allah's sake and not just for being
good to them,
by way of recompense or expecting something in
return. In this way, contact with Allah's creation
through the sincerity of intention becomes contact with
the creator.
The second point of advice is that one
should, through the company of the oliya of
Allah Ta'ala,
endeavor to acquire
a side of respect
for the Sahaba radiAllahu anhu, the aliyah of
Allah, the Kaaba itself, Madinah Munawara,
the Hajar Aswad,
Safa, Marwa, Mina, Arafat, Muzdalifa,
all the mosques of the world and all
the servants of these mosques, etcetera.
We should, through these saintly ones and their
company, acquire
the attitude,
of,
honor,
the attitude and glance of honor. Because without
the company of those,
this sort of, attitude is not generally acquired.
There is a big difference between,
the sight of the eyes and the inside
of the heart. The sight of the eyes
is subject to the heart's perception.
If the heart's perception is correct, the side
of the eyes will also be correct.
If the heart is ill due to kufr
and iniquity,
and the spiritual darkness that is created through
that, then the eyes too will not function
properly.
In such a case, it will, of necessity,
follow that due to wrong inner perception, one
will become involved with wrong sight.
Here's an example of this world. A person
who is a seeker of Allah will consider
it an honor for himself
and his good fortune to pick up the
shoes of the saintly ones and carry them
for him,
which is something that,
I guess, we never understood it until we
went and sat in the company of the.
Maybe a person may hear this and think
this is stupid. I'm not picking up nobody's,
like, dirty shoes or disgusting shoes or whatever.
And, you know, I I also used to
think like that at one time.
But then Allah showed me some people who
were so amazing that I thought,
you know, whatever barakah is there in their
shoes even,
if if it were to come unto me,
I would consider it a a a great
nirma from Allah and a great blessing and
a great door open of Allah's.
But maybe if someone never met somebody like
that, you know, then the shoes would just
look nasty, you know?
But this is
our civilization.
It's all the phase of carrying the shoes
of the the ahlulullah.
Like I said, namdulillah bin mr.udur radiAllahu anhu
carried the shoes of the messenger of Allah
sallallahu alaihi wa sallam.
May Allah give all of us somebody, you
know, from from those who he loves that
we can carry their shoes and through that,
you know, receive the the the blessing of
of being Allah's beloved as well.
He says that a person who is a
seeker of Allah will consider it an honor
for himself and his good fortune to pick
up the shoes of the saintly ones and
carry them with him. On the other hand,
there's the person who is a seeker only
of worldly goods
who turns away from Allah. He will consider
it an honor and a pleasure to flatter
the worldly ones and serve them and do
his utmost to please them. Therefore, you will
notice that their inner perception of the hearts
are different and their attitudes are in contrast
to one another.
In similar fashion, we may look at the
era of the Sahaba
On one hand, we have Saidna Abu Hurair
radiAllahu anhu with his correct insight and perception.
He said the face of Rasool Allah sallallahu
alaihi wa sallam shone so brightly that it
seemed as if as if his face was
as bright as the morning sun.
On the other hand, we have Abu Jahl
and his wrong insight and wrong perception,
which made him practically blind to the truth.
In fact, he only saw his own ugliness
in the shining mirror of the face of
the messenger of Allah sallallahu alaihi wa sallam.
And this is something also, you know, we
should
we should be careful of that oftentimes when
we see someone and
it they anger us or we don't like
them, all we're seeing is our own ugliness,
because the the the believer is the mirror
of the believer.
And,
so many a time,
so many a time, so many a time
a person looks at another person and just
hates in them what they see in themselves.
And, Allah to Allah be our our protection.
In such a case, then a person should
strive to rectify themselves,
lest they be like Abu Jahl and hate
themselves. But because of that hate,
be deprived of the fear of this world
and the hereafter.
The anecdote
of,
protect us from
our own faults. The ones that Allah loves.
Allah will let them see their own faults.
And the one who he loves a lot
he will preoccupy them with their own faults.
And the one who hates,
will preoccupy that person with other people's faults
so that they never get around to
rectifying their own. Allah,
Allah,
have mercy on us
and write for us a good faith, especially
in these MOBOTIC nights.
The third
the third point is that
the ordinary man looks at the of Allah
with this imperfect and empty life and sight
and thinks that they too are empty and
deprived of all good, and happiness.
And this is a very dangerous way of
of of of looking,
at them.
Once a spiritually bankrupt person told Hajim Dadullah
al Muhajir al Makir
I'm surprised that Maulana Muhammad Qasim Nanotwi, the
founder of Daruloom Deoband and Maulana Ashaafali Tanwi,
have become mureeds of yours, have become disciples
of yours. And both of them
are very highly accomplished and respected.
And like
we mentioned from before,
you know, finished barely half of the
course of study that was expected of the
ulema and those at that time or less
than that.
* * Imdadullah
replied, yes, brother. I am also surprised that
these persons chose someone like myself,
to be disciples,
of.
Since * had completely annihilated his his nafs,
he did not know how to show any
displeasure at this criticism. May Allah
make us all, his sincere lovers. Amin.
And this is this is important. I mean,
this is one really interesting and funny thing.
I guess Allah forgive us. We live in
the time that we live in. There's really
no way around it. But oftentimes,
people are, you know, people will become nasty
with each other on social media and, like,
comments and whatever.
And, one very awkward and and strange way
of,
of
ending a debate is when somebody makes an
objection about you, just say, yeah, you're right.
Allah Ta'ala,
you know, forgive me or Allah Ta'ala help
me. Because people people usually who are that
vicious, you know, they have such a vicious
enough that they wanna just go and tear
another person apart.
Humility is something they don't really know how
to deal with. It's like, it's like that
one, it's like that one, attack that they
have no that they never had any defense
for in the first place. And, you know,
obviously, you shouldn't do things things with, intention
of just getting one up on other people.
But,
you know, it really it ends it ends
what ended up will end up becoming some
sort of really long and vicious debate and
discussion
kinda kills it right in its tracks.
And it there's a lot of faith in
it. There's a lot of beauty in it.
And the thing is that, look,
if you're being attacked justly
by doing so, you open the door for
Allah to forgive you. And if you're being
attacked unjustly, which is more likely the case
when somebody you know, some troll comes after
you,
then
it's also it's also a way of
it's a way of
of being humble and receiving the reward for
that. And, also, whoever reads whatever, is written
afterward,
you know, they're not gonna be oblivious to
the the the the kind of the troll,
the troll like nature of what was, you
know, said about you or said to you.
And and people are intelligent enough to see
that, look, you know, this person is not
trying to cause a fuss or to cause
a ruckus.
And you save yourself like
like several days of back and forth
and anger, hot anger in which you should
probably be doing your homework or doing work
or, like, you know, hugging your children or,
like, you know, whatever, serving your parents or
whatever that you waste that we all waste
in, in in in, you know,
back and forth in controversy,
in arguing with people,
including social media, which is all fake, by
the way. Nobody really cares. You don't really
have a 100 friends or a 1000 followers.
You don't none of that actually really exists.
Those people are all fake. Your real life
is just the people that you meet, you
know, in person.
But, anyway, the has its own tricks, which
are very cleverly leveraged by our friends in
Silicon Valley.
Allah
I don't know if I can say but
Allah give what they deserve also one
day. It says, Khaja
Muana Hakim after Sabi leaves with,
a couple of verses
from,
Azizul Hasan al Majzub,
who says, I have found some complaining day
and night.
I have found some in worries day and
night. I did not find anyone happier under
the skies. Only Majzub I found happy in
this place of sorrow. If they if they
desire protection, oh Allah, from grief and sorrow,
they should also become your mad lovers.
Allah
give us, give us,
the madness in the that he gave to
the people
he loved.
And protect us from the sanity of the
people that he hated.
It's it's mentioned,
that Abu Bakr Shibley,
one of the associates of Imam Junaid
that
once
when he was walking through the market,
some person of the dunya
and you know trolls and haters existed before
Facebook did. So one of these trolls and
haters he, he saw him walk in the
bazaar
and so he said he said that, he
said that look at you walking like a
madman.
Meaning that what the you know,
he he just he was just counting on
them saying that you people are crazy.
And so
Shibli and his ghayra
he replied,
Rahamu'Allah
that may Allah subhanahu wa ta'ala increase me
in
my madness and may he increase you in
your sanity.
And that's what we say, you know, when
the when the children of this dunya,
look at us, the people who want to
travel this journey to Allah
and have love for Allah more than love
for this dunya. And, you know, if, marubihimiyatakamazon,
when they pass by them, they snicker and
wink at each other.
You know, we say that, that that you,
you think we're crazy. Allah ta'ala increase us
in our craziness.
This craziness will be beneficial one day. Allah
Ta'ala increase you in your
in your, sanity. Your sanity one day is
going to be the very the very the
very standard
against which you will be worthy of being
damned one day. You see that the court
the court will will will forgive the insane,
but the sane one who commits his crimes,
that person is fully liable,
for for those crimes and fully subject to
its punishment.
Allah
protect us, Allah
give Hidayat to all of us, and Allah
make us from His elect and His select
those people that He made for the akhirah,
so that we don't need to worry about
this world anymore. The the children of this
world, when they see us, they think that
they're crazy. That's fine. Alhamdulillah, Allah forgive them
one day as well. But for us, we
want nothing other than Allah subhanahu wa ta'ala's
love. They're big words to say.
They're big words to say Allah subhanahu wa
ta'ala,
you know, make us worthy of them. Right
now I'm just like, you know, like a
little kid hears his father saying something
and then he says it also.
And he doesn't really understand what it really
means. I admit in front of Allah Subhanahu
Wa Ta'ala our elders they said these fine
sayings and we repeat them. And sometimes we
don't know what they really mean. And when
we find out what they what they really
mean and the test of what they really
mean, comes down on us,
things may be a bit different, but we
ask Allah Ta'ala for Sabr and Sabat and
Tawfir that he give us from his Imdad,
from his from his from his,
enabling and his help and his power,
and his sustenance that when we when we
get to those tests that he gives us
enough to be able to pass them,
from his father. And we admit from now,
from the very beginning that we did nothing
to prepare for it and it's nothing in
our power in order be able to pass
it. It all comes from him But
this path of love is it's like another
hikaya that that that's mentioned in the, that's
mentioned by Milana Rumi
about the Ustad,
the poor Ustad that had no jacket.
So he was teaching kids Quran in the
winter, and he had no jacket, and he
felt cold.
And so,
one day on the way to Maktab, one
of the kids says says to Istad, says
Istadji, I saw a dead bear. He says
why don't you skin the bear and tan
the hide of the the the bear? Obviously
they're not Malekis. So why don't you tan
the hide of the bear and
uh-uh you know you can make a nice
jacket, warm jacket out of it for yourself.
So he thought this is my chance. So
he went out to the bear and took
his knife out. And when he got close
to the bear he realized the bear is
not dead. And so it got up and
it it gripped him in a bear hug.
And so the children from afar were saying,
Ustaji, Ustaji, let go of the jacket.
Because they saw him moving around in awkward
and unnatural way. So he said, Ustaji, Ustaji,
drop the jacket, let go of the jacket.
He said, I'm letting go of the jacket
but the jacket's not letting go of me.
This path is kind of like that. That
we ask Allah Subhanahu Wa Ta'ala inshallah once
any any any person any salik
no matter how heedlessly or how
how unawares they are
when they sincerely ask Allah Ta'ala to take
them through this path
that once once they embrace it, even if
they try to let it go, that it
not let us go.
Otherwise, otherwise, this
is a very large undertaking too,
to take up without the help of Allah,
ta'ala, it's impossible.
Allah to Allah give all of us so
much.