Manāzil al-Sā’irīn #02
Channel: Hatem al-Haj
File Size: 36.12MB
Bismillah Alhamdulillah wa salatu
as we said before inshallah, we will be starting with men as a serene Madeira just 13 which is based on men as a
modality 17 steps of the seekers
mind as it is set hurryin Stations of the wayfarers modality 17 is not a commentary, but I am in the sense of in a strict sense of a commentary because I've been playing hands a lot more than men as sad. And you could just say that Nevada just said he starts to study in aefi. By, you know,
like, after one third of the data just said he, he'll start his commentary on men as sad, you could be you could basically say my data just static is based on men as a study for the steps of the seekers is based on the Stations of the wayfarers, but
a lot more in the beginning.
So, what we will be doing is that our commentary on NASA, the study will be based on an acclaimed book, but essentially we are going over men as it is.
And we are basing our commentary primarily on having a pious commentary on Bonanza saving and modernity, staticky
is confusing. This book is a small book written by Kamala, who died in the 481 after his era.
It was later you know, how many years later
about 200 plus years later, he wrote a book to explain it, because it is written in a sort of a mystic language, sometimes not very decipherable, there are a lot of benefits that
needs to be explained, there have been explanations of the book before claim, but modality claims explanation of this book is actually the most elaborate
most detail and most authentic
the explanations of men as sad. So,
we will not go over all of the data set again we will be going over and as it is said in the 100 stations. But we will be using given a
commentary or explanation of another study
that he had in his book, magnetic staticky.
Like I said, I wanted to start by the introduction that was written by the amendment Hardaway and don't skip introductions, whenever you read any book, do not skip the introduction that this is a very bad habit that some people have the skip the preface and the introduction. And it may impact your understanding of the entire book, if you don't know
the methodology of the writer, the author. And if you don't know where the author is coming from, it may impact your entire urine, your understanding of the entire book. So don't skip introductions and don't skip prefaces.
We started the introduction last time and
today inshallah we will go over two paragraphs from the introduction by the moment how are we to his book matters that
are Stations of the wayfarers, the stations between the servant and Allah in the servants their journey to Allah subhana wa Tada. So remember, he says here
that the people in their journey There are three types he says Allah and NASA. He has any thalassa to nefer. Yet in this regard, people are three kinds. Roger Rania Ahmed obaidul Hope you're shuffling the mouse button higher for some more read command who acts divided between fear and hope, not necessarily divided between fear and hope, but a man who acts in you know, surrounded by fear and hope he is vain, unfulfilled. Fear and hope are his two sides. It's like a bird that flies with two wings and it has a heart to the heart of the bird.
is the love of Allah subhanaw taala and the two wings of the very, are called for fear from Allah and hope and his mercy and reward and bounties and favors. So a couple regions around you you are you're surrounding yourself by origin and this is extremely important.
You should not you should not
give up help at any time, you should not give up project at any time you should not give up fear at any time the Husky of Allah subhana wa Tada. And don't ever say that people who worship Allah, through hajia are slaves. They are We are all slaves of Allah, we just need to be slaves of Allah we are. And we need to
do we need to really
reach that stage, this is the highest stage than a lot from Allah, you know, mentioned this greatest servant in the greatest
condition, the condition of
the ascension, Allah Subhanallah, the essence of the art the glory be to Him who took his servant, his slave have the enslaved on a journey from a muscle to administer Lhasa. So
people who worship Allah only through health,
maybe it can be described, as
you know, like, slaves.
They're not the state of Alaska.
But they are not
basically, the there they they faint from reaching the higher stages. And the highest of all stages is to make the love the center of your relationship with
the love of Allah, the center of your relationship for love. So if you're only motivated by fear from the unknown,
then you have fallen short of reaching the higher stages, you must always be accompanied by the fear and the hope
you reach to safety, theory of safety. And when you are having too much fear, it is time to remind yourself of the level of diversity and forgiveness of Allah subhanaw taala and people who have too much fear
you know, your your like, say for your teacher should be always reminding you if he knows that you are just sticking by fear that you that you are hindered by fear. But sometimes fear could freeze you could prevent you from progressing in your relationship with a lag could make it dry your relationship could make it a relationship that has no sweetness whatsoever that has no joy whatsoever and your relationship with a VA should be full of sweetness and joy. And then your teacher should be always reminding you of the mercy of Allah and the forgiveness of Allah and not reminding you of the might of Allah and the punishment of Allah and so on because you're already
fearful. And vice versa if you have too much treasure and too much hope and you're lacking in the fear of a loss
of a life be reminded by that. But all the time you're being reminded by the help of Allah or the love of Allah subhanaw taala because that's the heart of the very few you you fly to Alaska with love surrounded by fear and hope and it depends on your condition you needed like a larger dose of fear. You know if you're too lacks or you're too casual about your relationship about law, too hopeful, but you need a larger dose of hope. If you're too fearful. So the first one is the one who is surrounded by Confederate Sharpies needed help in fixing his eyes of love, coupled with self restraint, this one is called the marine or the disciple
you know the seeker
is can you describe the one in the ice stations with this same description? Yes, absolutely. Don't think that you know you just this is a level that you need to depart from to another level but he is saying that this is the base, the foundation
But you will always have this foundation The foundation is that you are be surrounded yourself with how fun Roger fear and hope Sharpies are needed Hope you are always fixated on the love of Allah. This is the center of your relationship with Allah coupled with self restraint, coupled with self restraint to choose,
you know what, and so on. And then
that is your foundation that is basically the foundation of your relationship with with a lot smarter than he says, Well, on top of memoir, the father of
another man is basically snatched from the value of this person to the value of reunion, I wouldn't say the URI reunion necessarily, I would say, together this gentleman or Germania to Allah, it's the togetherness of the heart, on the cause of Allah subhanaw taala on the purpose on your relationship with Allah. So the fact is, when you are dispersed, the follow up is when you're distracted. The follow up is when you have so many preoccupations, too many preoccupations in different directions. And we talked a bit about this. Last time, we talked about how sometimes your heart and mind and body may be in different places. Now, even your mind sometimes your mind itself, could be in so many
different places distracted by so many different preoccupation occupations, so many wants, desires, concerns, worries, and that is the fact
the JAMA is when you when you're all together, when you have one purpose in this life, to serve Allah subhanaw taala and one destination, one purpose, one destination, one path, and everything that happens in your life would be just the details of the journey. But the journey is one journey. The purpose is one purpose that out the path you're taking is one path, seeking the pleasure of Allah and seeking his reward in the hereafter. And that is a journey together. And then he says woman's dying to do
And he says anyone else besides these two people, the first person is the person
who's surrounded himself with comfort and fixated on the love of Allah subhanaw taala. So self restraint is keeping him from violating that, you know, the deen of Allah.
Allah subhanaw taala This is the first one. The second one is the one who was able to get there and to be all together to be all together for one purpose, one goal, one destination, one route. Everything else would be the details of that your job, your career, your year, your marriage, your children, your everything is would be a would fall under the details of that one journey, one purpose, one gold one destination. And when he says anyone else besides these two is basically medine math to
anyone else other than these two is a pretender vain and deluded. And then all these stages, he says, comprise three different levels, then we have three different levels.
One is the cost of the sale. The first one is when the seeker begins the march 20th start the march to Allah. Tada. That's the first one the second the who felt horrible, his entry into exile
for entry into strangeness. So you begin the march to Allah subhanaw taala. And after a little while, here, you enter into a stage and this is a very, very
you know, peculiar phase that has within it many phases. The phase of exile. For stranger, this hero remember how these different preference set himself on the line Norma? Yeah, Bella confit. Dunya Kanika Kanika. He wouldn't have to be off the lobby in dystonias. If he were have very her way. A very was what a stranger. How are you studying for wayfair In fact, some of the sellers said it is not for wayfair it is no be wayfair.com
because a stranger is still interested in you know some of the you know if you had arrived already you are in a town already. So, you may be interested in find some accommodation within this town and you know doing certain things in this town but the setup of law No Don't be a very
cannot be a stranger via wayfair or it could be also as you know the apparent implication is be as a stranger or a wayfarer, or be as as a stranger. Better yet be a wayfarer wayfarer is in his or is marching his journey you have not reached any town, so wayfarer would be less interested in
settling because he is like is the marching van, the stranger. Anyway, we'll come back to this, but this is where it comes from. So the first one is that to begin the marks, the second one is to enter into exile and this has particular features and characteristics. And the third one, and the mountain hideaway law says the third one is
the third living consists of entering
into this emotion. It was translated here in this book as ecstatic contemplation but emotion habba is basically citing witnessing beholding Al Jazeera is pulling attractive it is basically when you
basically double the luck and fail and fail to worship allies if you see it as if you're beholding Allah subhanaw taala and to know that even if you're not seeing him he sees you so that when when you reach that level when you worship Allah as if you see him that his image Shahada, you know, sighting, like let's say you for someone who is racing for, you know, you cite your target, someone who's journeying to a town you cite the the fence of the hour you sign the walls of the town, or you cite the town itself, does that give you energy? Absolutely, you know, you're close to your target here close to the town, it gives you immense energy, he called it a desert, pulling patch, that will
pull you that will attract you it's attractive, it is pulling
you could say it is captivating, captivating, it pulls you to towards that town. So you start to March, you enter the phase of work by exile, which is somewhere in the middle. And then at the end, you are close to your destination, you get pulled into that destination it is the motion happens. The same thing of the destination that will attract you that will pull you that will captivate you
the zebra in it
he says your extended contemplation of the essence of the oneness of Allah subhanaw taala citing the essence of the oneness, be unable to been aware of the oneness of Allah subhanaw taala which will distract you from anything else
on the way to annihilation, and I will talk about that
shortly inshallah, because it is important to understand what they meant by this and it's important to understand what what is the story of the
concept of versus the one that is unwholesome. So, a few points that I wanted to go over when it comes to the second phase, the beginning of the march it is it is basically what you realize that you need to march. It is when you have the wakefulness to cover, contemplation to factor and then basura
And then you decide to begin tomorrow. So it is like you wake up to the purpose of your life you wake up to the fact that this is very to the temporality of this life, the transience of this life. And you decide that you know, I want to work for my next slide, if you begin the march and that is the first phase.
But then you enter into exile and you feel you feel the strangers have to a certain extent to feel the loneliness because the people who
are very few and people who excel and the SAS are even fewer. And then when you enter the path, you will feel once you start the march you feel a little bit of strangers, but when you get ahead, what do you get like, when you when you can serve
other people on the path itself the venue even more this loneliness more of this loneliness, which is feeling like a sense of exile
So, a few points when when you start when you get to the second phase, first of all,
that phase and the phase of that horrible phase of strangeness comes in before the phase of emotional phase, when you start to site, you know, when you do when you start to have the sighting, the beholding of the oneness of Allah subhanaw taala, which will attract you, it is because before you get to the point where you really experience the joy and sweetness of the faith, of faith, really experiences tasted, it is here feel it, it is tangible, as if it is like sweetness in your mouth, face becomes very sweet.
And the sweetness that you feel by your heart is is more intense than the sweetness that you feel in your mouth. But keep in mind, that this is like almost a gift, this is like our reward, this reward could come at any time and you may be 23 years old, he may be 40, maybe 50.
But it is not you, you may not get to continue to 60 you may not get to it and 30 or 30 it depends it is a gift, the last one I thought I would give you you just begin the March. And you go through exactly that phase of anxiety or horrible or strangers, because a lot of gifts are precious, you know and that the gift of basically beholding the oneness of Allah subhanaw taala and reaching the this level of access, where you work with Allah as if you can see him and if you don't see him, he see you know, that he sees you, when you know, that gift will be given to the people that strive for it. You know, everything you know you? How many years do you work to get a PhD? Like for how many
years do you work to get a PhD? You know, you have 12 years of you have two years in kindergarten 12 years after that in grade school, that's 14 years, four years in undergraduate, that is 16 years to three years to get your masters. What is that 19 years, four or five years to get your PhD 19 and four is what 2324 years you're working to get a PhD. But if you can imagine the difference between like a PhD and reaching the level of access and being more or less being selected by Allah subhanaw taala, you know, being chosen by Allah subhanaw taala to be drawn to him to be invited to his proximity, nearing this closeness to him. Is that isn't that more deserving of your work and
attention than a PhD? How much? How much of our lives is dedicated to this? versus like one who's seeking you know, MD or PhD or whatever, the
URI and then you say, where's the sweetness? And you ask, Where is the sweet Why am I not feeling it? Well, how much have you worked for it? A lot of vendors talk about the booth says what are the Xena,
Xena how to feel let the unknown or in the snake and those who strive for struggle strive to have to feed for our cause for for us means in us you know it means that you strive to reach that realization of the oneness of Allah subhanaw taala and closeness to Allah subhanaw taala then at the end, so there there has to be work there has to be a lot of effort. It has to be patience, work effort, patience on the path to get to that. It does not necessarily mean that you will never have any sweetness once you begin the March. It does not mean that you will never have any sweetness in in the face of anxiety or horrible
For strangers, all these overlap, all of these phases overlap, that is one thing that you have to really keep in mind, they overlap, because Allah, Allah would not deprive you of all sweetness when you are in this phase of strangeness, so that you just like basically get frustrated and give up on the past allowed give you glimpses of that sweetness allow it lets you taste some of it. And you know, at certain times you have more effort and more energy, more spiritual energy and more, more dedication, more commitment on your part and you will be shown more of the gifts of Allah subhanaw taala and and other times you are a little bit slower in the march and then you may feel a little
bit of dryness inside you and your theory you missed this weakness. So it comes and goes but then certainly there are certain levels where is a station that you're you're always occupying.
So that's the first thing he word for that attraction work for that closeness, that near his proximity, and that will make what gets you attracted. And and be patient through your phase of warband strangers or anxiety. Then the second the issue that I wanted to comment on is that the horror but the concept of a quarterback is not necessarily horrible. Because there is a difference between a quarterback strangeness, strangeness, and taraba strangeness, strangeness, he, like, you don't need to act strange, and it is not about all of this is to avoid pretense is to stop acting, because all of us are acting, all of us are acting in front of each other, compared to act like you
know, in a certain way you're trying to, like impress you, you impress me, you impress your wife, your wife impresses you impress your kids, impress your coworkers, they try to impress, we're all on a stage trying to impress each other. And the purpose of studying this and the purpose of going over, you know, a book like this is just to stop acting, to stop activity. Yeah, and to begin to mark the true march to Allah subhanaw taala, it's not the herd marks, it is your individual marks. So Allah subhanaw taala, stop acting and, and don't worry about your surroundings for just one moment, don't worry about the guy next to Don't try to impress him or her, you know, or the brother
or the sister next to you. And and then once you get beyond that, period, that or that, that that phase, or that condition, which comes and goes also because you have to always be aware of it, if nobody will, like I said, I have seen 30 of the companions of the Prophet SAW some of each and every one of them was fearing what was afraid of an effect for himself was afraid of bankruptcy. So it's not like, you know, you're gonna stop acting, you're gonna get off the stage, because we're all on the stage, or this is a big stage, and we're all acting and everyone is trying to act in a certain way. And, you know, to impress people in a different way. And everybody has his own way of
impressing people, someone may want to impress people by looking, you know, as cific, you know, their head, someone wants to impress people by driving the view, like a good car, or looking a certain way, acting a certain way, you know,
talking about his achievements and the story that
sometimes you walk off the stage,
and then he just can't resist getting back on, you know, an act further away, and then you walk off, and you have to be aware of this all the time, to the end of your life, that this is not about impressing the,
this is about earning the pleasure of Allah subhanaw taala. So it is not about strangeness. It's about strangeness and this is an effort, this is an effortless pursuit. You will look stranger this may entail strangeness at some time, or at some times, or in, in some conditions, or you may be looked at as strange by some people because of your March. But this is not what you're intending. You're You're acting very normal. You're like you're just being very normal and then because because of your strangers
Because you have no other interests, other goals or objectives than the people around you, you may be perceived as strange, but it is not something that you will be working for.
You can imagine, you know, like
someone like Abu Dhabi, for instance, and this is another issue, you know,
have it as much as you can imagine the impact of the Sahaba Hamada, in fact after the departure of the process of settlement, this huge impact
said we found the next few khudobin at once we vary the profit of startup we started to feel the you know, the efficiency, we started to feel the decrease in our event and not hearts and the condition of our heart. So, you can imagine someone particularly like observer, who may not be
able to have this
almost, he have intense feelings,
more sort of like edgy feelings to a certain extent, that it was harder for him than the rest of us how to reconcile between contradictions or to basically
stay the course, surrounded by the people, but
minding your own goals and objectives, because I cannot say that the word Baba was the Prophet sallallahu Sallam said this
motive, Motorhead, a moto Hayden, Hayden
emgu, Hayden, Hayden,
how can I have the the he said that he would he walks alone and he will die alone and he would be resurrected alone, and he did, he died in a rubber outside of the Medina, and he died alone, and he was buried there, he will be resurrected alone.
So, it, you know,
that was our that was our attempt after the preface to the Sahaba feel to the same purpose they used they, some of them may have felt even more horrible,
but they decided to stay within the community. And that is the advice of the Prophet sallallahu Sallam that this March is a march by the heart, not the body, you don't leave the community you stay with the community within the community benefit them as much as you can. The prophet SAW some of them said that more men are harder to know what else there are other home fires,
deliver, who mingles over people and you know, tolerate or varies with their heart, or tolerate their heart
is buried in the believer who does not mix with the people and does not tolerate their harm. So if you feel that you're unable of mixing with the people that they harm you more than you could benefit them more than the harm that is coming to you is more than the benefit that is obtained by you, then that's fine, then you could be abused. But that is the recommendation of the people and the way of the
greatest tapas harbor
who stayed in Medina and continued to basically work within the community, each one of them had his own individual journey, individual objective and go
that is better, that is better to say and you know, as part of the community, trying to benefit the believers as much as you can, and but make your heart always fixated on your objective and your own goal.
And then the other concept of the end the last concept that I want to talk about concerning the stranger this or concerning the horrible,
which is that you are very you're not a stranger, basically, who comes to town maybe preoccupied with returning to his hometown, returning to his hometown, right. And for us, there is a hometown
una llamada de nada
slump. So there is a there is another hometown we're here, you know, in a place of anxiety, you know, this is this is our account of anxiety.
The hometown of Lhasa, Tian and then come on to a garden of Eden to heaven as you look at who the this is your hometown, it is your hometown agenda. If you haven't, I am old and there is your campsite, it is not here, what I can say to you, but we are the captives of the enemy, we have been tempted out of it by the enemy, that's a thought for how do you think we will be able to make
you think we'll be able to make it back to our hometown.
but when you are here in here, this town of strangers exile
that's what some people, you know, like some people argue that religious people are not beneficial, you know, they're just, they're always preoccupied with returning to their hometown. So how could they be a benefit for this dunya
You know, it may be true for you know, sort of like a missing people who have a misunderstanding of religion, it may be true for other religions or may be true even for some Muslims, who may not understand the our religion, but part of part of the work that you need to do and motivate. If you have an Indonesian, like part of the work that you need to do to go back to your hometown is to be Muslim more is, is to be a person of benefit.
For this dark, for the duty for the in this life, in this in your account of anxiety, you must work as hard as you can to do a slot
in your town of exile. So how could you not be a benefit? You you are ready, but you are a great benefit. Because,
you know, in Indiana, Florida, I went have an agent, Khalifa is like, you know, you could translate this as successor. But when it comes to a loss product owner, there is no one who succeeds a lot. So here in this sense, it's the viceroy, it's the vice chair, that's basically an agent acting on behalf of a lot to do the amount of this
to do the IRA in this area. So established civilization. Absolutely. And is it part of today you'd absolutely, to work as hard as like, you know, somewhere to work as hard as you can I mentioned that he was here come to my mind. Like, as are the Steve Jobs, for instance, could you imagine a religious person working on heartless TV and Steve Jobs to sort of Pioneer
progress and to cause progress and so on and so forth? Yes, he may have different objectives there, this person may have a different, you know, spiritually he's in a different place. But, you know, whoever said that you can have Excel or you should not Excel, you should excel in whatever profession you have, and whatever job that you have
been assigned, he said as much as he can, with the intent of pleasing Allah subhanaw taala with the intent of basically acting upon for the living up to your role, and in this dunya which is which is to worship Allah subhanho wa Taala, but the worship that constitute worship itself is is
comprehensive and it includes
it includes a medical doctor, now that he would do this, that or he will do this, but read makarim who will do this will not be fighting will not be competing with other and this town of exile
for the for you know, his his own gains will not have you know that excessive greed
you know, competition is okay. But competition and parent of Alliance, like you're not going to be shorter, you're not going to get in front of people or you're not going to try to
deprive them of their rights or, you know, abused them exploited transgressed transgressive in any way because you're watching it like you're fixated on your final objectives. final objective, there may be plans in intermediate objectives on the way but like one of your intermediate objectives is basically to be the best producer of this or that the best maker of this or that the best company in this that you
could be an intermediate objective, but there is a final objective. And the final objective dominates your feelings dominates your thoughts all the time. So it will keep you from abusing others from exploiting others. You know, people, people always talk about how religion contributed to
throughout the history of
a particular religion, but they talk about how religion contributed people who are religious, anti religious talk about how people could, because it contributed throughout the history, to violence, for instance, to warring and violence and so on and so forth. But
don't understand that sometimes, people contributed to armed
struggle for wars, sometimes justifiably, and sometimes unjustifiably, because of people's misunderstanding, of religion, misunderstanding, and sometimes justifiable.
But they forget that religion suppress greed in us, it did it or not, religion, suppressed envy and greed and all of the human vices that would have resulted in much, much, much more violence. without religion, you know, we would have also been fighting because our interests, our ambitions and interests, and greed is infinite and we have finite resources on this planet. So whatever it is, any of those isms classes and group is embraces, nationalism, tribalism, clan, as
all those isms would have resulted in us fighting. And without their religion, it would have been much, much worse, to the point where the man, the man, you know, hope bless him that gets down God to the point where he said God is dead and we kill them, who's that? Nietzsche
he was concerned that you know, in the night, he was concerned that one of the phenomena of the 19th century that may have a rate a huge impact on humanity, his atheism is the spread of atheism, because he was afraid that atheism is spreading, this is a very, this is a, this is just like a very atheist, irreligious, anti religious person, who was afraid that atheism will lead humanity to loss of morality and loss of guidance, because if you think about it, if if this is all just about, you know,
recycling of matter, you die and become dust and then you become an like, like, what,
dog or a mouse or, and then the mouse also dies and turns into dust and somehow turns into like a lion and power plant or this or that loss of meaning, loss of loss, complete loss of meaning. And I was just talking to my son about this yesterday that you know, when you have this loss of meaning, the truth itself, atheists like Sam Harris and Richard Dawkins did keep on talking about the truth itself. The truth itself has no value. What is the value of the truth? If all of this is just like love, hate, envy, virtue, benevolence, chivalry, treason all of these are biochemical manifestations of biochemical
you know, phenomena in your brain? Truth is itself has no there is no meaning in life, you're surrounded by a vacuum of meaningless, meaningless nests. And then truth itself has no meaning. Who knows why are you so concerned about the truth You know, you're gonna die and he is what is what is wrong with murder, because it's recycling get matter is the key because matter has not vanished, you know, so, you murder someone and then this person goes into the dust becomes less than then gets recycled into another person, maybe another person will be okay will be better
or it gets recycled into like a cow or something and maybe the cow will be more more benefits for other people.
It is like a complete loss of meaning.
So, so, this is it, you know,
that the lever is a benefit and the religious person will
Be a benefit and should Excel should they excel in whatever he or she does. Because he's from America that's part of worship part of the command, the divine command for him to go back, take care of this and then be also responsible in using the resources of this land to be responsible towards the rest of humanity and towards the rest of creation. There is a hadith reported by Edna donia Rahim Allah from the Prophet sallallahu Sallam in which he said,
You know, he says he reports they've never learned from it, hustle and bustle and hustle bustle, he said that, you know, I heard that the Prophet sallallahu Sallam said to the companions, my likeness and your likeness, like a man who came to people who had preppers, to desert and then got stuck in the middle of lost their mountains, they lost their their beasts of burden. And they were stuck in the middle of the desert, no food, no drink, no mountains, no beasts of burden to try to cross to the other side, and they cannot go back, they were stranded in the middle of the desert. And then all of a sudden, a man came upon them or approached them. And he had water dripping from his head.
He's dripping from his so they said, This man has come from a nearby village, this man had come from a nearby village. And then he said to them, should I guide you to a place where there are where there is water quenching water, can read metals, green metals, so he guided them. So that he said, What if I guide you to a place where there is the water to quench your thirst and green metals. And they said to him, we will always obey you, we will never disobey you, if you did. So he did. And he guided and they arrived. And then they were enjoying the Green Mountains and the water and everything and all of the pleasures
of that village after they were stranded in the middle of the desert, and then this man said to them, here are a heap of my people, let's move on, let's move on and move on where we have, we never thought that we would get to a place like this move on where we were, he said to
he said to, to water on like your water and to medicine like
what do you have ever seen, or what you have ever imagined. So some of them said,
Actually, the majority of them said, we will never leave this, you know, we will never traverse the desert one more time to get to a place that, you know, we don't know whether it's going to be better or not. We've never thought that we would reach a place like this. And then they
they disobeyed him and they stayed behind. And a few of them fathered him. So then
those people that were that were that stayed around, they were attacked by the enemy and annihilated by the enemy, after he left with a with a small group that are very thin and left with him. And that is that is very true. But the point that I'm trying to bring up here is that
he took them to green meadows, he did not take them to a desert. So, the green metals that he took them to is this dirty.
So, dirty air does not have to be a place of misery. The dunya does not have to be a place of disease of poverty and misery and so on. So that you could enjoy you know, your connection with Allah subhanaw taala and so that you could be fixated or it could be
your thoughts be dominated by the desire to go back to your hometown. In fact, in fact,
the test, you know, is at its best when the duty is beautiful.
So they said to a monk one day, they said to me, one day you are an acidic and he said to them, the the true acidic word is ahmadnagar disease, and he was not Muslim. But he said the true acidic is that disease because he had the duty in his hand. You know, he was the man of the who actually have the greatest, the
most powerful man on earth during the disease. He inherited the philipa which was the greatest Empire whose most powerful man on earth, but he left it all for a loss of power and is the retest
He's not when he is not when you don't have it, it is when you have it in your hand, but your heart is occupied by someone else something else other than what you have in your hand.
So, the dunia we should work
who should work to act
to live up to our responsibility towards this planet, towards the creation of a loss
towards other human beings and should be agents of as law agents of fame.
Agents of progress also development and progress, but our hearts are always attached to our hometown. So, we will never be people of envy, people have
you know treachery treason
or excessive agreed.
I think that we should just stop here. Next time we will talk about the following phase which is the concept of finance, we will talk about wholesome versus unwholesome finance organization, we do the fresh food and we will also talk about what we mean by financial food. Basically the perceptual annihilation perceptual Vantage meant the punishment of people in your perception, your awareness, your recognition, this has to be qualified also even financial has to be quantified Sharla. Next week, we will talk about this concept and we will talk about what is what is the meaning of financial versus the unwholesome meaning protocol.