Hamzah Wald Maqbul – 16 1440 Ramadn Late Night Majlis Love and the Obliteration of Ego 05212019

Hamzah Wald Maqbul
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The speaker discusses the importance of giving up one's ego and empowering others through love, eating less and speaking less, boosting health and mental health, and creating opportunities for types of behavior that are not present. They stress the importance of avoiding negative emotions and allowing one's thoughts run wild. The speaker also emphasizes the importance of love and how it can lead to the completion of one's love path, and uses Al Hassan Basri as an example of people who survived difficult times and see success as a vehicle for accelerated growth.

AI: Summary ©

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			So we we talked,
		
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			yesterday
		
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			with regards
		
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			to with regards to,
		
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			the
		
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			fact that making claims,
		
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			about your spiritual state,
		
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			as well as a number of other
		
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			spiritual ailments.
		
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			They will they will kind of, like,
		
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			they'll mess up the the the the recipe
		
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			for
		
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			getting nisbud
		
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			to
		
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			Allah. A person,
		
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			the summary was what
		
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			that,
		
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			all of these different defects that we mentioned
		
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			from before. If a person doesn't deal with
		
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			them before they try making,
		
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			these these defects only come from 1 of
		
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			2 sources, either from Shaytan,
		
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			that Shaytan has access to a person to
		
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			such a level that that he that these
		
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			defects have taken permanent residence in their heart,
		
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			or, from disbelief.
		
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			And so a person cannot be beloved to
		
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			Allah to Allah and be one of those
		
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			2 at the same time.
		
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			And so we continue from where we left
		
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			off.
		
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			The sub,
		
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			heading
		
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			give giving up egotism is the way to
		
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			proximity,
		
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			quotes
		
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			one of the,
		
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			senior
		
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			in the
		
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			inception of the madrasah.
		
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			He writes a most important point in one
		
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			of his letters.
		
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			He says the essence of the path of
		
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			proximity to Allah most high is to give
		
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			up your ego.
		
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			A treatment for this as described in
		
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			of,
		
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			of Imam Ghazali
		
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			And people
		
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			they they they, like, they feel very, like,
		
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			you know you know, real real hippie by
		
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			quoting Ghazali
		
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			Razzali is in the same line as
		
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			in the same line of the the the
		
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			Persian
		
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			speaking masters of Tasuluf,
		
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			basically,
		
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			in intermediary between the,
		
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			which is a very old book. If you
		
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			read the,
		
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			you'll see in the rough a lot of
		
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			the concepts that are there in the and
		
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			other books that that,
		
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			that, Imam Ghazali writes later on.
		
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			But they're written in a more refined language
		
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			because the Sahib al Khashfizay
		
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			is a scholar, but he's not known for
		
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			his scholarship.
		
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			Whereas Ghazali is like the top carnivore in
		
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			basically every science except hadith.
		
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			And,
		
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			so he he presented in a very polished
		
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			refined way, but you can see the rough
		
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			ideas are there. There are a lot of
		
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			there are a lot of things you read
		
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			the books of the tradition.
		
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			It's like that. Like, you'll see a lot
		
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			of the things Tawali will write in his
		
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			works of fiqh,
		
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			and and his works of hadith. You'll see
		
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			them, like, passing comments that Imam Muhammad will
		
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			write, like, in something like, it's all Medina
		
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			or or in his or
		
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			other comments of the elder,
		
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			but they're written in passing, and then he'll
		
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			just expound upon them. But if you didn't
		
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			read the people from before, you'll think that
		
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			this is, like, his original thought process, which
		
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			is oftentimes not the not true. That's why
		
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			there are many scholars from the later times.
		
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			Their works are incredibly,
		
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			impressive.
		
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			But
		
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			what it is is that there's, like, one
		
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			word that the elders said
		
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			that opened the door for, like, understanding for
		
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			them, and then they expounded on it. But
		
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			if they were to have to figure out
		
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			that one word, that would have been impossible.
		
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			That's the difference between the founders of the
		
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			Madhavs and the olamad madhhabs in later times.
		
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			Some of the olamad madhhabs in later time
		
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			wrote such works that a person wonders how
		
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			is it even this is something like, you
		
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			know, if you read if you read if
		
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			you read if you read if you read,
		
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			if you read,
		
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			you know, these types of, later, like, Imam
		
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			Noi and things like that. So what does
		
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			this this this this person is more Shafiri
		
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			than Imam Shafiri is himself. But what is
		
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			it? There's a Toji, like, putting someone in
		
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			the right direction and then they then then
		
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			they just kind of,
		
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			you know, once they were put in the
		
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			right direction from the elders,
		
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			they just kinda let it rip and
		
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			then, let their intelligence,
		
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			take its course. So at any rate, so,
		
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			who's like the same gap in this, in
		
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			this in this tradition.
		
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			Sorry. Same
		
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			link in this chain,
		
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			this tradition. He quote someone who's also a
		
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			link in that chain in Al Ghazali
		
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			that he said in that he described a
		
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			way of giving up all of these sicknesses
		
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			in the
		
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			The later,
		
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			the leader the later masters of this path,
		
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			prescribed abundant dhikr,
		
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			1, eating less, 2, sleeping less, 3, speaking
		
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			less, 4, and mingling with people less.
		
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			Five things.
		
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			And if you can do this, it's kind
		
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			of like it's like a sledgehammer,
		
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			way of, like, solving all these problems instead
		
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			of dealing with them. Okay. This week, I'm
		
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			gonna take care of pride, and this week,
		
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			I'm gonna take care of jealousy, and this
		
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			week that's
		
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			very difficult to do it that way. So,
		
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			how many of you have taken, like, calculus
		
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			before?
		
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			Like, the whole year?
		
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			Right? So, like, you know, you take calculus,
		
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			you take differential equations. You know, there's, like,
		
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			different ways of solving problems. So you can
		
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			use the Taylor Sears and solve any problem
		
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			you want. It's like a sledgehammer. It's completely
		
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			inelegant,
		
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			way of solving any problem. You're not gonna
		
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			get the exact,
		
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			answer that you want, but you'll get something
		
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			approximate enough. If you go through enough iterations,
		
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			that'll get the job done. It relieves you
		
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			from having to think about stuff if you
		
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			just need a number. Right? So this is
		
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			kind of, like, that process.
		
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			This kind of that process into solve Is
		
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			that a person does these things that by
		
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			by making abundant liquor,
		
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			you,
		
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			will
		
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			empower the good part of your heart and
		
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			make it strong and healthy.
		
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			And by eating less, by, sleeping less, by
		
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			speaking less, and by mingling with people less,
		
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			you basically strangle the the the capacity you
		
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			have for bed.
		
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			You'll you'll strangle you just won't have the
		
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			you just won't have the Hema to do
		
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			it. You know what I mean? Like, Like,
		
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			how are you gonna commit to that if
		
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			you haven't eaten for days? How are you
		
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			gonna you know what I mean? Like, you're
		
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			just your thought process goes somewhere else. The
		
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			animal part of you kind of weakens and
		
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			it lets the lets the the the angelic
		
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			part of you assert control.
		
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			And through this, he says,
		
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			that everything is cleansed at once.
		
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			Love, an easy way of giving up egotism.
		
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			This is the next subheading, and it is,
		
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			something that,
		
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			it's a secret that people,
		
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			once they discover it, it opens the, like,
		
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			the floodgates of iman in a person's heart.
		
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			And,
		
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			this is something that was talked about them
		
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			by the messenger of Allah sallallahu alaihi wa
		
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			sallam. And there are a number of hadith
		
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			in which he
		
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			mentions,
		
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			love
		
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			in terms of how a person should,
		
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			perfect their iman and other things with regards
		
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			to a person's deen.
		
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			But it's something that we don't really talk
		
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			about a whole lot,
		
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			in in whatever,
		
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			contemporary
		
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			American Islam.
		
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			Maybe it's very touchy feely,
		
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			Maybe it's very emotional and irrational.
		
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			And,
		
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			the fact of the matter is my Sheikh
		
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			he mentioned that. He said that the person
		
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			who is,
		
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			stringent on their nafs and punctual in their
		
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			Ibadat and their orad,
		
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			That person attains high and
		
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			the person who
		
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			facilitates that for others, like the people who
		
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			serve the masajid, the madars, etcetera,
		
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			Then they're like a like a thief that
		
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			they gather the reward of everyone together and
		
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			then they make off with all of it.
		
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			So they they make even more reward than
		
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			the just the person who's good with their
		
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			own, tarbia.
		
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			And he says that the the people of
		
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			love, they like fly in the air, leave
		
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			everybody behind. That there's there's something that surpasses
		
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			rationality in that path
		
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			that,
		
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			that a person, like, it opens,
		
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			it opens access
		
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			to the heart for
		
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			types of types of types of,
		
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			the outpouring of divine grace that are not
		
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			there otherwise.
		
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			And that's that's one of the reasons this
		
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			whole, like, fick of convenience mentality
		
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			in Islam is not it's not really it's
		
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			not really gonna go anywhere useful. It's actually
		
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			very inconvenient
		
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			as well because it blocks a person from
		
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			from this path. Because if you're like, well,
		
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			do I have to? Do I have to?
		
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			That's not you're not gonna learn the path
		
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			of love
		
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			by do I have doing stuff. You're gonna
		
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			learn the path of love by what? Like,
		
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			we read the today.
		
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			Right? That said, Ibrahim al Islam, you know,
		
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			just pick up the accent, smash the idols,
		
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			and then we'll worry about what happens later.
		
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			You know? That's that's what happens when a
		
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			person takes the path of of love. And
		
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			love doesn't mean being hippie and giving out
		
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			flowers to people. It may,
		
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			but it means what? It means that when
		
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			your heart is set on something, then it
		
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			becomes blind to everything else. And it it
		
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			no longer worries about,
		
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			today and tomorrow and yesterday, they all become
		
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			equal. It's just set on one thing and
		
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			you can't you can't take it away from
		
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			that.
		
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			So I think that Moana Kamruzaman says, I
		
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			think that love is the easiest and quickest
		
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			route to giving up the ego Through striving
		
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			and rectifying small elements of the self, the
		
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			self can be overpowered to a certain extent.
		
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			However, the nafs doesn't die as long as
		
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			it doesn't pass through the phase of love.
		
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			Molana Rumi
		
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			says in this regard that the one whose
		
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			garment is pierced by love is totally purified
		
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			of greed and other defects.
		
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			Thus, we see that love is the way
		
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			to remove greed and other evil qualities.
		
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			There is still the contention,
		
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			whether evil,
		
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			in the self, will come to an end
		
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			or whether it's overpowered and made subservient to
		
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			due to which,
		
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			it cannot act on its demands.
		
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			Right? So does does a person get to
		
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			the point where they actually destroy all the
		
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			evil inside of themselves and they just become
		
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			a good person? Or is it just that
		
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			they weaken it until they overpower,
		
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			overpower their evil?
		
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			He says, nonetheless, the capabilities of evil may
		
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			remain inside a person because they're intrinsic elements,
		
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			and we know that intrinsic elements can't be
		
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			separated from the source. As As long as
		
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			you have a human body,
		
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			you're gonna wanna eat food, you're gonna get
		
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			upset when you're hungry and thirsty, you're gonna
		
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			want other things that, you know, are not
		
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			polite to talk about, in in the Hanukkah.
		
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			But,
		
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			you know,
		
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			it's not that you that it's not that
		
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			you transcend those things, but at the very
		
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			minimal, you'll
		
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			you'll keep them under control. At this point,
		
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			I recall a very beautiful example given by
		
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			Mawana, Muhammad Qasim Nanoturi
		
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			the Bani of Darulun Darulun
		
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			Darul
		
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			Darul Darul Kasim,
		
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			after which
		
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			other
		
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			other institutions locally have been named,
		
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			whether people know it or not.
		
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			Allah to Allah to Allah, Allah most high
		
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			blessed him with knowledge and sciences,
		
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			of this nature.
		
00:10:49 --> 00:10:51
			He says the quality of coolness is an
		
00:10:51 --> 00:10:53
			intrinsic quality in water and can never be
		
00:10:53 --> 00:10:54
			separated from it. This is kind of like
		
00:10:54 --> 00:10:57
			an old school, like the 4 element system.
		
00:10:57 --> 00:10:59
			It's a very, like, ancient way of looking
		
00:10:59 --> 00:11:01
			at things. This is but the quality of
		
00:11:01 --> 00:11:02
			coolness is there in water,
		
00:11:03 --> 00:11:05
			and it can never be separated from it.
		
00:11:06 --> 00:11:07
			So much so that if we were to
		
00:11:07 --> 00:11:09
			boil water to the point that if it's
		
00:11:09 --> 00:11:10
			poured on your body, it will burn you.
		
00:11:11 --> 00:11:12
			Still the same boiling water if you put
		
00:11:12 --> 00:11:14
			it on fire, it'll still extinguish it.
		
00:11:16 --> 00:11:18
			The reason for this is that the heat
		
00:11:18 --> 00:11:20
			which with which the heat which we see
		
00:11:20 --> 00:11:21
			in the in the water is temporary.
		
00:11:22 --> 00:11:24
			It it is acting like fire on our
		
00:11:24 --> 00:11:27
			bodies, but the intrinsic quality of coolness is
		
00:11:27 --> 00:11:28
			still found in it. This is why it
		
00:11:28 --> 00:11:31
			extinguishes the fire. The same can be said
		
00:11:31 --> 00:11:33
			about the self. The nafs, it develops such
		
00:11:33 --> 00:11:35
			capabilities through the heat of love,
		
00:11:36 --> 00:11:38
			that it does not act against the pleasure
		
00:11:38 --> 00:11:39
			of Allah Ta'ala.
		
00:11:39 --> 00:11:41
			Whether the power of opposition,
		
00:11:43 --> 00:11:44
			to Allah's command
		
00:11:45 --> 00:11:47
			remains in the self or no longer remains
		
00:11:47 --> 00:11:50
			in it, this is not necessary or even
		
00:11:50 --> 00:11:50
			detrimental.
		
00:11:51 --> 00:11:53
			Because even if the water is still cool
		
00:11:53 --> 00:11:54
			after heating it,
		
00:11:56 --> 00:11:58
			that that coolness in the water doesn't bother
		
00:11:58 --> 00:12:00
			us. As long as it cooks, cooks the
		
00:12:00 --> 00:12:01
			food, our work is done.
		
00:12:03 --> 00:12:05
			Our work is done. Why then should we
		
00:12:05 --> 00:12:07
			bother about whether the coolness is founded its
		
00:12:07 --> 00:12:09
			essence or not? The the idea is what?
		
00:12:09 --> 00:12:11
			Whether or not the the the the the
		
00:12:11 --> 00:12:13
			nafs is purged from,
		
00:12:13 --> 00:12:14
			from from evil,
		
00:12:15 --> 00:12:16
			evil qualities
		
00:12:16 --> 00:12:18
			or whether the evil qualities are subdued enough
		
00:12:18 --> 00:12:20
			that a person can can move on. It
		
00:12:20 --> 00:12:22
			doesn't matter one way or the other.
		
00:12:23 --> 00:12:23
			Folkloric
		
00:12:23 --> 00:12:24
			Sufism will
		
00:12:25 --> 00:12:26
			oftentimes
		
00:12:26 --> 00:12:27
			focus on
		
00:12:28 --> 00:12:31
			people who it seems that they've actually purged
		
00:12:31 --> 00:12:34
			themselves from evil qualities inside inside of them,
		
00:12:34 --> 00:12:35
			and Allah knows best. And even if such
		
00:12:35 --> 00:12:38
			people do exist, though those types of stations
		
00:12:38 --> 00:12:39
			a person only,
		
00:12:40 --> 00:12:41
			gets by,
		
00:12:42 --> 00:12:44
			you know, not worrying about 4 year degrees
		
00:12:44 --> 00:12:46
			and, like, smartphones
		
00:12:46 --> 00:12:48
			and driving a car and that type of
		
00:12:48 --> 00:12:49
			stuff. You know what I mean? That's a
		
00:12:49 --> 00:12:52
			different type of mindset that that, you know,
		
00:12:52 --> 00:12:54
			a person should be honest with themselves. If
		
00:12:54 --> 00:12:55
			you're not trying to if you're not trying
		
00:12:55 --> 00:12:57
			to do that, you know, if you're not
		
00:12:57 --> 00:12:58
			if you're if you're if you're out of
		
00:12:58 --> 00:13:00
			breath when you make it around the the
		
00:13:00 --> 00:13:01
			corner, you're not gonna make it to the
		
00:13:01 --> 00:13:02
			NBA.
		
00:13:02 --> 00:13:04
			So just don't worry about it. It's okay.
		
00:13:04 --> 00:13:05
			You can watch the games on TV and,
		
00:13:05 --> 00:13:07
			like, you know, still have a favorite player
		
00:13:07 --> 00:13:09
			or whatever. You're not you're not gonna make
		
00:13:09 --> 00:13:09
			it.
		
00:13:11 --> 00:13:12
			So let's leave those to the side. And
		
00:13:12 --> 00:13:14
			oftentimes, Shaitan will use the the
		
00:13:15 --> 00:13:17
			experiences of such people as a way of
		
00:13:17 --> 00:13:18
			putting
		
00:13:18 --> 00:13:20
			a person who's not really going down that
		
00:13:20 --> 00:13:23
			path in the and preventing them from benefiting.
		
00:13:23 --> 00:13:25
			Because what happens, someone will go to one
		
00:13:25 --> 00:13:27
			night or they'll go either it'll be the
		
00:13:27 --> 00:13:30
			27th night or the night or whatever, and
		
00:13:30 --> 00:13:31
			they'll feel like all this,
		
00:13:31 --> 00:13:33
			you know, faith and noor coming to their
		
00:13:33 --> 00:13:35
			heart, which is happening. And Shaitan will be
		
00:13:35 --> 00:13:37
			like, oh, look, you know, now you're made,
		
00:13:37 --> 00:13:39
			you know, and then he'll put put you
		
00:13:39 --> 00:13:41
			into a trap and you'll completely destroy everything
		
00:13:41 --> 00:13:43
			for yourself. And I know this, like, people
		
00:13:43 --> 00:13:44
			will tell you, you live long enough and
		
00:13:44 --> 00:13:46
			you meet enough people. People tell all sorts
		
00:13:46 --> 00:13:48
			of things. This is like, you know, I
		
00:13:49 --> 00:13:51
			the the person who is, like,
		
00:13:52 --> 00:13:53
			an alcoholic who gave up drinking,
		
00:13:54 --> 00:13:55
			you know, the one night that they have
		
00:13:55 --> 00:13:57
			the most profound spiritual experience, the same night
		
00:13:57 --> 00:13:59
			they'll be drunk. Why? Because
		
00:13:59 --> 00:14:01
			they're off balance, because they make the mistake
		
00:14:01 --> 00:14:04
			of thinking that that, these qualities are gone
		
00:14:04 --> 00:14:06
			from them, but they're not really. It doesn't
		
00:14:06 --> 00:14:08
			matter. Don't be like, oh, look. Oh, I'm
		
00:14:08 --> 00:14:09
			still like a
		
00:14:10 --> 00:14:11
			dirtbag, and I should go to *. That
		
00:14:11 --> 00:14:13
			may all be true, in fact. Don't worry
		
00:14:13 --> 00:14:16
			about that though, and don't let it distract
		
00:14:16 --> 00:14:16
			you,
		
00:14:17 --> 00:14:18
			that if you
		
00:14:18 --> 00:14:20
			are are cognizant of your of the the
		
00:14:20 --> 00:14:23
			the the an unclean part of your nafs,
		
00:14:24 --> 00:14:25
			don't let that make you think that you're
		
00:14:25 --> 00:14:28
			still not, that will prevent you from traveling
		
00:14:28 --> 00:14:30
			down the path. And, conversely,
		
00:14:31 --> 00:14:32
			just because you're feeling good right now,
		
00:14:32 --> 00:14:34
			don't let that let you forget that you
		
00:14:34 --> 00:14:36
			still have that inside of you,
		
00:14:36 --> 00:14:39
			lest it, hijack you. Looked enough, it becomes
		
00:14:39 --> 00:14:40
			like a string that you push a spring
		
00:14:40 --> 00:14:43
			you push it down so much then it'll,
		
00:14:43 --> 00:14:45
			you know, it'll it'll it'll knock you again,
		
00:14:46 --> 00:14:48
			and the spring will only lose it's, like,
		
00:14:48 --> 00:14:50
			it will only lose that ability to hit
		
00:14:50 --> 00:14:52
			you as if you, like, keep it pressed
		
00:14:52 --> 00:14:53
			for, like, decades.
		
00:14:54 --> 00:14:56
			Then then it will get crushed, but it
		
00:14:56 --> 00:14:58
			doesn't happen quickly. And if the idea crosses
		
00:14:58 --> 00:15:00
			your mind that it's crushed, the science is
		
00:15:00 --> 00:15:00
			not crushed.
		
00:15:02 --> 00:15:02
			So,
		
00:15:03 --> 00:15:05
			he quotes his sheikh then,
		
00:15:06 --> 00:15:07
			says,
		
00:15:09 --> 00:15:11
			whether love results in the complete termination of
		
00:15:11 --> 00:15:13
			the self or the termination of its demands,
		
00:15:14 --> 00:15:15
			either of the 2 are sufficient for the
		
00:15:15 --> 00:15:16
			realization of our objective.
		
00:15:17 --> 00:15:18
			I was saying to you that love is
		
00:15:18 --> 00:15:20
			an easy and quick path to putting an
		
00:15:20 --> 00:15:21
			end to the egotism of the nafs.
		
00:15:22 --> 00:15:23
			This is what the seniors,
		
00:15:24 --> 00:15:26
			our seniors and dean have been constantly telling
		
00:15:26 --> 00:15:26
			us.
		
00:15:27 --> 00:15:29
			This, the reason for this is that when
		
00:15:29 --> 00:15:31
			love becomes perfect, it leaves no place
		
00:15:33 --> 00:15:33
			in the heart for anything beside the beloved,
		
00:15:33 --> 00:15:35
			with the capital b. This is what is
		
00:15:35 --> 00:15:38
			gauged from the statements of the masters of
		
00:15:38 --> 00:15:40
			this path. I rarely come across an explanation
		
00:15:40 --> 00:15:43
			for this team as good as I have
		
00:15:43 --> 00:15:44
			from Moana Yaqub,
		
00:15:44 --> 00:15:46
			who was quoted from before Rahimabullah,
		
00:15:47 --> 00:15:48
			who says that the essence of love is
		
00:15:48 --> 00:15:50
			for the lover to obliterate himself before the
		
00:15:50 --> 00:15:53
			beloved and lose all his desires. If not,
		
00:15:53 --> 00:15:55
			the love is defective and the beloved will
		
00:15:55 --> 00:15:56
			become part of the desires rather than the
		
00:15:56 --> 00:15:58
			objective of the love.
		
00:15:58 --> 00:16:00
			He says the essence of love is for
		
00:16:00 --> 00:16:03
			the lover to obliterate himself before the beloved
		
00:16:03 --> 00:16:05
			and lose all of his desires. If not,
		
00:16:05 --> 00:16:07
			then the love is defective,
		
00:16:07 --> 00:16:09
			and the beloved will become part of the
		
00:16:09 --> 00:16:10
			desires. It becomes
		
00:16:11 --> 00:16:13
			you you'll think you love Allah or you
		
00:16:13 --> 00:16:14
			think you love something else,
		
00:16:14 --> 00:16:16
			someone else, and your love is just a
		
00:16:16 --> 00:16:18
			a it's a desire of your own nafs.
		
00:16:20 --> 00:16:23
			So really it's nafs that's being that's being
		
00:16:23 --> 00:16:23
			served.
		
00:16:24 --> 00:16:26
			Whereas if you destroy yourself before the the
		
00:16:26 --> 00:16:27
			the beloved,
		
00:16:27 --> 00:16:29
			you lose all of your own desire, and
		
00:16:29 --> 00:16:31
			then you become a vessel like, you know,
		
00:16:31 --> 00:16:33
			like, if like a glass of water is
		
00:16:33 --> 00:16:34
			empty, then then it can be filled with
		
00:16:34 --> 00:16:36
			something else. Well, while it still has something
		
00:16:36 --> 00:16:38
			in it, you can't you can't get filled
		
00:16:38 --> 00:16:39
			with,
		
00:16:39 --> 00:16:41
			you can't get filled with that love. So
		
00:16:41 --> 00:16:43
			he says, subhanallah, what a beautiful and excellent
		
00:16:43 --> 00:16:45
			way of explaining love that the lover becomes
		
00:16:45 --> 00:16:48
			obliterated before the beloved. This can also be
		
00:16:48 --> 00:16:50
			referred to as the abandoning of the ego.
		
00:16:50 --> 00:16:52
			The ego is an obstacle which if removed
		
00:16:52 --> 00:16:53
			a person will become successful.
		
00:17:08 --> 00:17:08
			So,
		
00:17:09 --> 00:17:12
			before because it's a weeknight, I'm not gonna
		
00:17:12 --> 00:17:14
			go and read the next section, but we'll
		
00:17:14 --> 00:17:15
			just end with a couple of things
		
00:17:16 --> 00:17:16
			here.
		
00:17:17 --> 00:17:18
			One of the things I wanted to mention
		
00:17:18 --> 00:17:21
			just to kind of combine the the Keshel
		
00:17:21 --> 00:17:21
			Mahjub
		
00:17:22 --> 00:17:22
			style majlis
		
00:17:23 --> 00:17:24
			with, with this one, which is a little
		
00:17:24 --> 00:17:26
			bit more theoretical, a little bit more hard
		
00:17:26 --> 00:17:28
			on the now. So I think people maybe
		
00:17:28 --> 00:17:30
			actually don't wanna listen to this stuff so
		
00:17:30 --> 00:17:31
			much because it doesn't make you feel good
		
00:17:31 --> 00:17:33
			about yourself whereas hearing stories is very entertaining.
		
00:17:34 --> 00:17:36
			And, since it's Ramadan, you know you know,
		
00:17:36 --> 00:17:37
			a lot of people have a good sense
		
00:17:37 --> 00:17:39
			that we're not gonna go watch, like, whatever
		
00:17:39 --> 00:17:40
			Avengers Endgame.
		
00:17:40 --> 00:17:42
			So this is, like, kind of like a,
		
00:17:42 --> 00:17:44
			like a Muslim Islamic, you know, substitute for
		
00:17:44 --> 00:17:45
			that.
		
00:17:49 --> 00:17:49
			Who was mentioned.
		
00:17:51 --> 00:17:54
			He was his, I guess his sufic biography,
		
00:17:54 --> 00:17:56
			if we if we if we can, He
		
00:17:56 --> 00:17:58
			was a person who
		
00:18:01 --> 00:18:02
			was
		
00:18:04 --> 00:18:06
			a student of knowledge. He came from a
		
00:18:06 --> 00:18:08
			family in which there were,
		
00:18:09 --> 00:18:10
			but
		
00:18:10 --> 00:18:11
			he was a person who
		
00:18:13 --> 00:18:14
			basically toiled in obscurity,
		
00:18:16 --> 00:18:17
			in terms of his studies
		
00:18:17 --> 00:18:18
			until,
		
00:18:19 --> 00:18:19
			one day,
		
00:18:20 --> 00:18:22
			you know, just people realize, wow, this guy
		
00:18:22 --> 00:18:24
			looks smarter than most other people.
		
00:18:24 --> 00:18:26
			And, he was a,
		
00:18:27 --> 00:18:28
			in the full meaning of the word,
		
00:18:29 --> 00:18:31
			meaning that he lived his life,
		
00:18:31 --> 00:18:33
			with such, with such,
		
00:18:35 --> 00:18:36
			simplicity
		
00:18:36 --> 00:18:38
			that they say he only owned one pair
		
00:18:38 --> 00:18:39
			of clothes,
		
00:18:39 --> 00:18:41
			because he heard that the messenger of Allah
		
00:18:42 --> 00:18:44
			owned it. This comes in the hadith at
		
00:18:44 --> 00:18:45
			one time saying, Omar alaihi wa sallam, he
		
00:18:45 --> 00:18:47
			was late for salat al fajr, and they
		
00:18:47 --> 00:18:49
			saw that he actually like, his his his
		
00:18:49 --> 00:18:50
			shirt was wet.
		
00:18:51 --> 00:18:53
			Meaning what? The he he had to what
		
00:18:53 --> 00:18:54
			made him late was he had to clean
		
00:18:54 --> 00:18:56
			it, wring it out, dried, and and and
		
00:18:56 --> 00:18:58
			then he came and led the salat.
		
00:18:58 --> 00:19:00
			So the sheikh was like that as well,
		
00:19:00 --> 00:19:01
			that he had a,
		
00:19:02 --> 00:19:04
			a cloak that he would just wrap as
		
00:19:04 --> 00:19:06
			an izar while washing his one pair of
		
00:19:06 --> 00:19:06
			clothes.
		
00:19:07 --> 00:19:09
			And, that's kinda like how he used to
		
00:19:09 --> 00:19:10
			go around, but it didn't,
		
00:19:11 --> 00:19:12
			he wasn't a person who was cut off
		
00:19:12 --> 00:19:14
			from people. He would go mix with people.
		
00:19:14 --> 00:19:16
			He would debate with people. He would teach.
		
00:19:16 --> 00:19:16
			He would
		
00:19:17 --> 00:19:18
			appear in in different forms,
		
00:19:18 --> 00:19:19
			and,
		
00:19:20 --> 00:19:22
			he was a person who was intellectually very,
		
00:19:23 --> 00:19:26
			he's a person who was intellectually very confident,
		
00:19:26 --> 00:19:28
			and this is the the the
		
00:19:28 --> 00:19:30
			the the what you call the,
		
00:19:31 --> 00:19:33
			the method of the that
		
00:19:34 --> 00:19:34
			they were
		
00:19:35 --> 00:19:37
			they're confident people. They would take their deen
		
00:19:37 --> 00:19:38
			to people. They would share it with them,
		
00:19:39 --> 00:19:40
			and they would not, like, be afraid of
		
00:19:40 --> 00:19:41
			them.
		
00:19:41 --> 00:19:44
			And so his debates are are are well
		
00:19:44 --> 00:19:45
			known and his works are,
		
00:19:47 --> 00:19:47
			his
		
00:19:47 --> 00:19:50
			intellectual academic works are works of genius.
		
00:19:51 --> 00:19:52
			And he also was a person who talked
		
00:19:52 --> 00:19:54
			the talk. These are these are people who
		
00:19:54 --> 00:19:56
			carried the the the of the inside of
		
00:19:56 --> 00:19:57
			their heart.
		
00:19:57 --> 00:19:59
			And so he was also a participant
		
00:20:00 --> 00:20:01
			in the,
		
00:20:02 --> 00:20:04
			what the 1857,
		
00:20:04 --> 00:20:07
			what the British referred to as the Indian
		
00:20:07 --> 00:20:07
			Mutiny.
		
00:20:08 --> 00:20:09
			Mutiny is when you rebel against the captain
		
00:20:09 --> 00:20:10
			of your own ship.
		
00:20:11 --> 00:20:12
			It was
		
00:20:12 --> 00:20:13
			a a war for independence,
		
00:20:14 --> 00:20:16
			and, he was a participant in it as
		
00:20:16 --> 00:20:16
			well.
		
00:20:17 --> 00:20:17
			And,
		
00:20:17 --> 00:20:20
			they actually they got defeated in battle, the
		
00:20:20 --> 00:20:21
			battle of Shamli.
		
00:20:21 --> 00:20:24
			They were defeated in battle, and, they they
		
00:20:24 --> 00:20:26
			were actually wanted men for quite some time.
		
00:20:26 --> 00:20:27
			They're enemies of the empire.
		
00:20:28 --> 00:20:28
			And,
		
00:20:29 --> 00:20:31
			once when on the run from the British,
		
00:20:32 --> 00:20:35
			he was basically took refuge in the masjid,
		
00:20:35 --> 00:20:37
			and they found out he was there.
		
00:20:37 --> 00:20:38
			And,
		
00:20:38 --> 00:20:40
			they surrounded the masjid,
		
00:20:41 --> 00:20:43
			and he thought now if they start shooting,
		
00:20:43 --> 00:20:45
			it's gonna be desecration of the Masjid, then
		
00:20:45 --> 00:20:46
			my blood will spill on it and whatnot.
		
00:20:46 --> 00:20:49
			So it's, you know, why why why put
		
00:20:49 --> 00:20:50
			everyone through that?
		
00:20:52 --> 00:20:54
			So this reminds me of a story also
		
00:20:54 --> 00:20:55
			of Al Hassan al Basri,
		
00:20:58 --> 00:21:00
			because my Iraqi friend is here, so we
		
00:21:00 --> 00:21:01
			may as well talk about the Iraqi mashaikh
		
00:21:01 --> 00:21:03
			as well. So Hassan al Basri,
		
00:21:03 --> 00:21:04
			and,
		
00:21:05 --> 00:21:06
			who he was
		
00:21:07 --> 00:21:07
			under his
		
00:21:08 --> 00:21:10
			Khalifa Habib al Ajami,
		
00:21:11 --> 00:21:13
			who was a man of such siddiq,
		
00:21:14 --> 00:21:15
			that it said one time the
		
00:21:16 --> 00:21:18
			soldiers of Banu Umayyah
		
00:21:18 --> 00:21:20
			broke into his Hujura one time
		
00:21:20 --> 00:21:22
			and said, where is Hassan where is Hassan
		
00:21:22 --> 00:21:23
			Basri?
		
00:21:23 --> 00:21:26
			And Hassan Basri was there. So Habib Ajaemi
		
00:21:26 --> 00:21:27
			says he says he's right there,
		
00:21:28 --> 00:21:29
			and they couldn't see him. It was one
		
00:21:29 --> 00:21:32
			of his karamat. They couldn't see him. And
		
00:21:32 --> 00:21:33
			he's like, what do you mean? He's and
		
00:21:33 --> 00:21:35
			he said he's right there, and they couldn't
		
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			see him. And so the soldiers got upset
		
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			and they started to abuse him and they
		
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			they struck him and said that we should
		
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			kill you for for for joking out with
		
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			us. And if you see him, you better
		
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			tell us where he is or you'll be
		
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			in trouble, and they left.
		
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			And, so, Al Haslam al Basri he
		
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			said, why
		
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			did
		
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			you give me up to them?
		
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			He go he goes he goes, I I
		
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			I it occurred to me that the Sharia
		
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			allowed would have allowed me to lie in
		
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			that situation
		
00:22:02 --> 00:22:02
			because,
		
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			because,
		
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			you know, that they were gonna they were
		
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			gonna harm you,
		
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			but I couldn't bring myself to lie.
		
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			And, so Allah covered him.
		
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			So the sheikh, he was in the masjid,
		
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			and, so he just he just calmly got
		
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			up and walked out. And so the soldiers,
		
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			they asked him,
		
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			they said, where is Qasem Nanotwi?
		
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			And he pointed inside the message. He said
		
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			he was just inside here not too long
		
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			ago, and he just walked away.
		
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			So, you know, these are not people these
		
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			are not,
		
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			you know, these are not sellout dollar for
		
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			scholar, you know, people who talk real fancy
		
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			when there's funding, and then when there's not,
		
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			you know, you see them,
		
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			whatever, crying about this and that. There were
		
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			people they had the the pain of the
		
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			inside of their heart, and they, they they
		
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			wanted to see it succeed. And they did
		
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			things that we benefit from still to this
		
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			day. And, you know, they're not just the
		
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			people in the super past history books, but
		
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			rather they're people who, survived in in times
		
00:23:02 --> 00:23:03
			that are more difficult and more stringent than
		
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			the ones that we're in right now.
		
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			They saw that the days that, you know,
		
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			were hung from the gates of the city,
		
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			just because just because of their spending their
		
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			life, you know, studying and teaching the Quran.
		
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			So these are the people, when they say
		
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			these types of things, there's some insight. They
		
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			know they've been through the process before as
		
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			well.
		
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			Give us their love and,
		
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			make it a
		
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			a a a a a vehicle for us
		
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			to
		
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			be accelerated
		
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			along our path toward him.