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

Hamzah Wald Maqbul
AI: Summary ©
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: Transcript ©
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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.

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He says the quality of coolness is an

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intrinsic quality in water and can never be

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separated from it. This is kind of like

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an old school, like the 4 element system.

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It's a very, like, ancient way of looking

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at things. This is but the quality of

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coolness is there in water,

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and it can never be separated from it.

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So much so that if we were to

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boil water to the point that if it's

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poured on your body, it will burn you.

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Still the same boiling water if you put

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it on fire, it'll still extinguish it.

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The reason for this is that the heat

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which with which the heat which we see

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in the in the water is temporary.

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It it is acting like fire on our

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bodies, but the intrinsic quality of coolness is

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still found in it. This is why it

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extinguishes the fire. The same can be said

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about the self. The nafs, it develops such

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capabilities through the heat of love,

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that it does not act against the pleasure

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of Allah Ta'ala.

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Whether the power of opposition,

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to Allah's command

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remains in the self or no longer remains

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in it, this is not necessary or even

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detrimental.

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Because even if the water is still cool

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after heating it,

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that that coolness in the water doesn't bother

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us. As long as it cooks, cooks the

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food, our work is done.

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Our work is done. Why then should we

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bother about whether the coolness is founded its

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essence or not? The the idea is what?

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Whether or not the the the the the

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nafs is purged from,

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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

00:21:35 --> 00:21:38

see him. And so the soldiers got upset

00:21:38 --> 00:21:40

and they started to abuse him and they

00:21:40 --> 00:21:41

they struck him and said that we should

00:21:41 --> 00:21:43

kill you for for for joking out with

00:21:43 --> 00:21:45

us. And if you see him, you better

00:21:45 --> 00:21:46

tell us where he is or you'll be

00:21:46 --> 00:21:47

in trouble, and they left.

00:21:48 --> 00:21:50

And, so, Al Haslam al Basri he

00:21:51 --> 00:21:51

said, why

00:21:52 --> 00:21:52

did

00:21:52 --> 00:21:54

you give me up to them?

00:21:55 --> 00:21:57

He go he goes he goes, I I

00:21:57 --> 00:21:59

I it occurred to me that the Sharia

00:21:59 --> 00:22:00

allowed would have allowed me to lie in

00:22:00 --> 00:22:01

that situation

00:22:02 --> 00:22:02

because,

00:22:03 --> 00:22:03

because,

00:22:04 --> 00:22:05

you know, that they were gonna they were

00:22:05 --> 00:22:06

gonna harm you,

00:22:07 --> 00:22:09

but I couldn't bring myself to lie.

00:22:09 --> 00:22:12

And, so Allah covered him.

00:22:13 --> 00:22:15

So the sheikh, he was in the masjid,

00:22:15 --> 00:22:18

and, so he just he just calmly got

00:22:18 --> 00:22:20

up and walked out. And so the soldiers,

00:22:20 --> 00:22:21

they asked him,

00:22:22 --> 00:22:24

they said, where is Qasem Nanotwi?

00:22:24 --> 00:22:26

And he pointed inside the message. He said

00:22:26 --> 00:22:28

he was just inside here not too long

00:22:28 --> 00:22:30

ago, and he just walked away.

00:22:32 --> 00:22:34

So, you know, these are not people these

00:22:34 --> 00:22:34

are not,

00:22:35 --> 00:22:37

you know, these are not sellout dollar for

00:22:37 --> 00:22:40

scholar, you know, people who talk real fancy

00:22:40 --> 00:22:41

when there's funding, and then when there's not,

00:22:41 --> 00:22:43

you know, you see them,

00:22:43 --> 00:22:45

whatever, crying about this and that. There were

00:22:45 --> 00:22:47

people they had the the pain of the

00:22:47 --> 00:22:50

inside of their heart, and they, they they

00:22:50 --> 00:22:52

wanted to see it succeed. And they did

00:22:52 --> 00:22:54

things that we benefit from still to this

00:22:54 --> 00:22:56

day. And, you know, they're not just the

00:22:56 --> 00:22:59

people in the super past history books, but

00:22:59 --> 00:23:02

rather they're people who, survived in in times

00:23:02 --> 00:23:03

that are more difficult and more stringent than

00:23:03 --> 00:23:05

the ones that we're in right now.

00:23:05 --> 00:23:07

They saw that the days that, you know,

00:23:07 --> 00:23:09

were hung from the gates of the city,

00:23:10 --> 00:23:13

just because just because of their spending their

00:23:13 --> 00:23:15

life, you know, studying and teaching the Quran.

00:23:16 --> 00:23:17

So these are the people, when they say

00:23:17 --> 00:23:19

these types of things, there's some insight. They

00:23:19 --> 00:23:20

know they've been through the process before as

00:23:20 --> 00:23:21

well.

00:23:23 --> 00:23:24

Give us their love and,

00:23:25 --> 00:23:26

make it a

00:23:29 --> 00:23:30

a a a a a vehicle for us

00:23:30 --> 00:23:30

to

00:23:31 --> 00:23:32

be accelerated

00:23:32 --> 00:23:34

along our path toward him.

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