 رحم الله من قرى الفاتحة باري بردس and سيستس there is a Honda Jazz HBJL900 sorry BJL900 please we need that car removed quickly BJL900 please we need that car removed quickly أعوض بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين الذي هدان لهذا وما كن لنحتد يا لولا هدان الله والسلاة والسلام وعلى الشرف الانبياء والمرسلين شفيع ذنوبنا وتبيب نفوسنا وحبيب قلوبنا بالقاسم محمد واله الطيبين الطاهرين المعصومين المضلومين وأصحابه المنتجبين ولعنة الله الدائما غلع دائهم أجمعين بسم الله الرحمن الرحيم رب الشرح لي صدري ويسر لي أمر وحل لقدة من لسان يفقه قولي أما بعد السلام وعليكم جميعا ورحمة الله وبركاته أما بعد عظم الله وجورنا وجوركم بمسابنا بأبي عبد الله الحسين بسم الله الرحمن الرحيم القابض اليوم McLoughb to acquire that sense of purpose in order to lead a meaningful fulfilled life. A life that is truly meaningful today, despite my Islam, despite my worship, when I ask myself is my life a meaningful life. Is it a worthy life? Is it a life that is truly termed as living? هل أصدقائي أن أصدقائي؟ هل أصدقائي أصدقائي؟ هل أصدقائي في محبكي؟ المؤسسة ليس أسرعاً إنها مثل من who is lost ونسأل في الأرض ومن who is held to the name of Allah as a means of comfort as a means of reassurance ولكن هناك لا أصدقائي أو تصدقائي فيي أنا كما يصدقائي كما يمكن أن يكون كما يصدقائي كما يقوم بكامل القرآن كما يصدقائي الشيطان في الأرض مثل من who the shaitan has caused to become bewildered within the land كما يصدقائي من within أنا always fighting to hold my world together yet the odd thing is I can't live without a sense of meaning without a sense of purpose and look at what this does to me first and foremost I am unable to open my eyes to the real world and acknowledge the world as it is how wonderful were those people those beautiful souls about whom Allah Subhanahu و تعالى explains والله دين يتقرون الله and those people who remember Allah قياما و أخوهودا when they stand when they sit on their sides on their backs and at once they find this cognition this recognition, this understanding and they exclaimed ربنا ما خلقت هادا باطلا سبحانك oh lord you have not created any of this in vain glory be to you and the word سبحان and glory it must be emphasized is the very act through which the angels proclaim supremacy over Adam و نحن نسبحو بحمدك و نقدسو لك we proclaim your glory what the angels were saying here to Allah was that we hold you free of every defect and these souls who are then touched with the truth they immediately inadvertently proclaim and this cry is from the core of their being at that recognition of what is happening they immediately proclaim سبحانك glory be to you there is no fault here in this system it's something quite grand quite profound quite beautiful quite magnificent but here I am despite having the heritage of Islam despite having God I feel as scattered as the dust or the dried leaves that are blown within tremendous winds I feel as scattered as that there is nothing in me there is no stable substance that can give me that reassurance that yes I stand here firmly this is life I'm leading a meaningful life however despite that I am forced to impose meaning on life because I can't exist in isolation of purpose or in isolation of a meaning and think about this feebleness of our situation I was in Makkah this year and of course gave lengthy talks on the whole act and the spirituality of the Ka'ba and Sai it was at that point that I realized that as a human being there is a need within us to impose meaning and hence we have to bring out meaning that the Ka'ba signifies this the rotation around the Ka'ba signifies so such and such the Sai signifies this and that we have to impose meaning but never once have I gone on my knees in submission in humility and Sai truly O Lord I do not understand I really do not understand how can that cry emerge from the core of me subhanaka or that cry ربنا ما خلقتها بباطلة how can that cry emerge truly from within me until the moment that I open my eyes to the truth and acknowledge that I really truly do not understand when always my presumption is this the framework in which I work is this that everything does make sense and I'm forced to make sense of it I am as lost and as bewildered as a child without its parents and I have to construct meaning and that meaning is as feeble as I am think about it Allah جل جلاله who has not created this massive mammoth creation look at this creation of God look at the stars look at the galaxies my goodness an ending beauty الله خلقون عليم الله is the infinite creator the infinite knower and look at this world my goodness from that sun that's burning from that moon which is a darkened place to this colorful scheme look at this look at this carpet look at the tapestry look at the way the threads are interwoven look at the subtleties of it all look at this solid substance look at that soft substance look at the beautiful array of colors and the way in which they have come together look at the crawling insects hear the sound of life around us at that point if we can open truly open to the truth we will understand that the truth is so much beyond the little worlds that we have carved out within our minds and the world in which we've become so complacent الله أكبر for somebody who has the willaya of Ali ibn Abi Talib that is a person who by the gesture of a finger can cause the sun to dance in mid-heaven this is how heavy the willaya of Ali ibn Abi Talib but for me this willaya is restricted to the proclamation of willaya but the truth is that his willaya permeates the totality of existence but if only we were to awaken to the truth as the truth is within itself how odd that a human being who is not even rep whose world earth is not even represented by a dot do we know this that on the milky way the earth is not even a little dot this human being 7 billion of them whose full world is not even depicted by a dot feels within himself that he is the be all and end all of existence and creation my goodness الله says in the Quran tell them that what we have created far exceeds their world forget their own existence there is a tremendous story here there is a secret here it is there for those who open their eyes and care to view for those who truly say oh lord disclose to me what is happening but this cannot happen for we are so complacent in our state and true we are so scattered we are so scattered within ourselves the same thing that humanity has been doing since Adam we are re-enacting the same things on many occasions we have replaced the symbols of old with new symbols but yet with the same ethos and the same meaning by Allah if it is not audacious then let me say this that we have replaced an idol with Allah and that Allah represents the same idol that at one point we used to worship in our naivety again now in intellectual naivety we do the same thing yet within us is the true cry of God that open up and receive the truth as it is when we surely open our minds and eyes don't work on this theme a little we will see that whether we like it or not there is a grand purpose going on here in this world whether we awaken to it or not we are forced to follow a purpose the whole of this humanity that is here right now is a great phenomena whether they acknowledge this or not they are a part of a greater purpose but the problem is that we see ourselves as detached from the whole it is like a person who is performing a strategical role in a group of people who are all designated to perform their own roles but he suffers a momentary bout of amnesia in that state of amnesia now he is asking what is my role here and what is my purpose he can never fully comprehend or understand his own being or his sense of purpose unless he begins to recollect and remember his state before amnesia that he is a part of a whole and his purpose is intertwined with the purpose of the whole as the whole this is how me and you have become we feel we are isolated instances and we have a purpose that we are fulfilling and hence we have to carve out a purpose little do we know that my god we are a product of this earth this earth is a product of stellar dust the whole of this universe is a product of something else and all of it is enjoying a beautiful unity it's all together I am intertwined in this system inextricably connected within it I am not an individual I am humanity at large I am not one person my purpose is intertwined with 7 billion souls that are here right now and with the souls that have come from Adam till the souls that will come till the end and before Adam whatever preceded Adam I am as connected with it all as the strands of this carpet are connected with each other and then humanity is connected with this earth and the earth with the solar system and the solar system with the galaxy and whatever and however amount and many amounts of worlds that Allah might have created at that point when we awaken my goodness it is a different feeling altogether what did the Prophet do he saw this state but there is a need for human beings to awaken and to realize what they are and who they are otherwise mother nature would not have produced its finest crop the prophets of God the imams there is a need within humanity that humanity should awaken at an individual level and at a collective level and hence we have had these magnificent people who have actually come and prodded us and caused us to awaken slightly when the Prophet came what did he see he saw this scattered state of humanity totally scattered people who had to construct meanings because it's a need of humanity so they constructed these gods who then became a source of purpose for their existences but yet within themselves they were not grounded at all do you know when we read the verses of the Qur'an أَوْكَسَيْبِ مِنَسْسَمَا إِنْ سُرِبَقْرَا or like the storm from the sky in which there is thunder claps and lightning they place their fingers in their ears for the fear of the thunder and whenever the lightning strikes they walk therein even though it blinds them these are parables of me and of you this at a psychological level is talking about my state this is how I am within myself totally scattered totally lost there is total fear I plug my ears the blinding takes my sight away the lightning takes my sight away but even then I am forced to walk in that lightning because after that there is nothing but darkness and then Allah states or like the one who kindles a fire in order to illuminate that which is around him because we only find control once we can observe things but as soon as that which is lit around him Allah takes away his inner light and leaves him to wander off in darkness and blindness this is depicting most accurately my own state it's not talking about any kafr it's talking about me and it's my human condition every time I put light and construct a meaning to this world the inner light is taken away because it's a feeble meaning it's a feeble meaning because I haven't awoken to the truth I don't know how to awaken to the truth the prophet saw this state now before we go there let's go back to revisit the kaba story just for a moment and we come to what the prophet did around the kaba we go around it my goodness does it make sense to any thinking being that Allah is taking us from four corners of the world I know the world doesn't have corners because sometimes people object how did you use that phrase four corners of the world but you know what I mean I remember once we were listening to Ali Medin and he was taking us through qayamat and he was saying look Allah will ask and we were crying sobbing our hearts out until he said and you will be in that one corner and God will ask us wait a minute there are no corners on the day of qayamat and it spoiled the whole journey mental journey so it was just on a side note in any case people are led from different parts of the world towards that place to rotate anti-clockwise tell me for a minute just pause there is no spiritual meaning there there is a spiritual meaning but not like the one that we are understanding there is a social meaning yes we can see it the collective body coming together and the identity of the society the greater meaning is there the greater human being exists there in full unity of humanity we can see that but the spiritual meanings that we impose on that Kaaba and circuiting around it are really and truly constructs of our own minds because we need to make it meaningful why can we not say that maybe there is a cosmic meaning there that I am still not understanding maybe something to do with the stellar constellations maybe it's all about as Allah says وفوتحة السماء وفكانت أبوابا that heavens will open and they will become doorways and passages maybe we are functioning in a way in which we are consistent with the rest of the universe but that meaning will never come to our mind and even if it does there is no finality to that meaning however what I am trying to say here is that the meaning and the purpose that we place upon life is as feeble and as weak as we are within ourselves we need to find meaning as a human condition yet the meanings that we are finding are counterproductive there are two levels of crisis within us let's go back to that story and then we go on with what the Prophet has done we know that story and we've all heard it and have repeated it on many occasions we are like those people who are faced with an object within a dark room we are sent in to examine that object now as a human condition of ours whatever little information we have through that little information we have to construct the meaning of the whole yes so A arrives at a particular portion of that object feels it because it's dark and comes out and says it's a hose pipe B arrives at another portion of the object and says no it's a broom third one comes and says no it's a hand fan the fourth one comes out and says no it's a pillar the problem here is that all of them in accordance with their limited statuses have constructed a meaning in accordance with what they understood and they constructed the meaning of the whole none of them thought that I only had access to a portion of the object and maybe I am right in one part and the other one is right in the other part no immediately all of them concluded from examining their small portion that the whole was as they examined the portion can you see that two what they did after that was they began to swear that what they knew was the absolute truth three they began to kill each other in accordance with the truth that they knew this is my story and this is your story on the face of this earth this is me and you I am saying this is the truth you are saying something else is the truth we are so stuck in this limitedness of limited truth that we are constructing the whole truth around our limited accessible understanding and then we are ready to die and kill for it and we have the audacity to say that Allah is mine not yours and I'll go to paradise not you this is the audacity that we have subhan Allah subhan Allah look at the state of the human being today Allahu Akbar when Salman Farsi was faced with the verses that indeed those who believe shall inherit God's pleasure and those who do not believe shall inherit his damnation he began to weep when he wept the prophet said why he said that the fate of my Christian brothers as soon as he said that the verse was revealed إن اللذين آمنوا واللذين هادوا والنسارة والسابئين من آمن بالله وباليوم الآخر وعمل عملًا سالحًا فلا خوفون فلا هم أجرهم عند ربهم ولا خوفون عليهم ولا هم يحزنون indeed those who believe they hold the nasara the sabians الله is putting all these categories on the same pedestal and saying whoever among these four whoever among these four believes in Allah the final day does righteous deeds then they shall have their reward but a Muslim before that was ready to fight a Christian to proclaim his own truth and say to the Christian you're damned in hell and I'm going to paradise whereas there Allah reveals all of you will go to paradise provided you all function at the level of proper humanity in which the truth is and the way in which we are what did the prophet do the prophet went to his community he saw them extremely scattered extremely bewildered people who are performing the purpose inadvertently people who are arriving at the purpose the universal purpose to be honest with you my dear brothers and sisters to be very honest with you people will go to paradise and even then they will not understand the meaning of the purpose it is only those very few souls who have awoken in this world who will find the true pleasure of purpose even they will be limited in the way they comprehend it let's recount that hadith and I won't repeat it in Urdu again if I remember that the prophet is told in the hadith of maharaj oh Muhammad there is a pure soul in the world when its time terminates I take it to myself within the blinking of an eye the soul appears in front of me and I say oh soul inform me of the ongoings of the world that you have just parted from the soul trembles and says to me oh lord I swear by your might and your glory I know not of your world from the time that you have created me and the time that I have awoken to you I have done nothing but tremble in your awe or the awe of your majesty Allah will say indeed you have spoken the truth and I swear by my might and my majesty that I shall keep you in a place where there is no veil between me or you between me and you what is the veil the veil is this paradise of God the heaven it appears that people will be going to paradise and will still be unaware of what has gone on and what is going on الله أكبر الله says in the Quran وَلَّدَيْنَ مَزِيدِ and we have more to give even after giving paradise الله is saying وَلَّدَيْنَ مَزِيدِ and we have more to give if only we could awaken to that and what the prophet and his family are saying about this now when the prophet came he saw souls like us extremely scattered what he did was he brought in that beautiful factor that permeates the whole of existence the universe that we know and the universe we do not know for Allah is خلق ونليم انده مفاتح الغيب he has the keys to the unseen who knows how much unseen there is even the prophet does not know those unseen names the names that Allah has not disclosed the greatest depiction of the beauty of Allah himself is submitting in front of Allah in humility and saying I ask you for the sake of those names that you have not disclosed that you have concealed within your essence how much unseen there is in any case Allah the prophet of Allah brings that principle of وحدانية and he gives it very simply to his community that community once it abides by that principle of وحدانية that permeates the existence at large whether physical spiritual psychological moral whichever way you look at it it's the principle of وحدانية that prevails everywhere there is nothing but unity wherever you look once they upheld the principle of وحدانية they were released from this scatteredness they were gathered they were focused and they began to grow to germinate to sprout and move on like beautiful trees attaining their purpose and some of them arrived at the notion of what was truly going on tell me now I'll ask a question I posed this question somewhere else who likes slimy slugs does anybody like slugs especially when they're on your doorstep well in the UK we have a big problem there are slugs everywhere and then inadvertently you step on one and of course it makes a mess now how much is that slug worth how much is it worth is it worth buying be honest is it worth buying is it worth looking at it's not even worth a glance I'm just talking about how we are it's not even worth a glance yes it's worth talking about if it leads to entertaining discussion if it keeps your attention to me and focus to me then it's worth talking about yes but otherwise that slug has no worth true on the other hand the kohinour the diamond that the queen possesses in her crown the kohinour that was looted from India then they should return it to India because they did not go and rule over India through their armed forces they went and colonized through very deceptive means by all means it should go back to India it does not belong to us it belongs to the Indians at this point I'm a British well that's that's the beauty of being brown and being British at the same time you can have two states to live in but truly I believe in a human state so I'm as Australian as you are and as Pakistani as the Pakistanis so I get away by supporting any cricket team whenever they play now what is the kohinour worth it is worth beyond description it's beauty the aesthetic appeal the money the weight the way it's carved compare a slug to the kohinour the slug doesn't stand a chance forget the slug I don't stand a chance in front of the kohinour now let us go somewhere else let us go to Mars we send a probe to Mars and guess what it finds that slimy ugly slug on Mars now that slug on Mars is brought back onto this earth the queen says I want to buy this slug with my kohinour we will say queen even if you give Philip in return for this slug we will not give it to you it's the greatest discovery of mankind that there is life in the universe there is other forms of life in this universe it is the most valuable thing ever it's worth more than the treasures of this world that little ugly slimy slug but in this world I have never appreciated that slug I have never appreciated it but you take it out of its context and place it on Mars my goodness it becomes the greatest discovery it dwarves Einstein's theory of relativity and splitting of the atom all together it makes them all renders them meaningless there is another universe out there a living universe through that little slug that is not worth anything which is now worth more than the findings of humankind from the time of Adam till now this is our state of scatteredness we are not present at all how can a being that is so scattered ever have a sense of true purpose and ever know what is going on truly even if a philosopher were to explain to us purpose intellectually it does not make sense at this level I need to feel it from within me it needs to come from the core of me it's not an intellectual comprehensible thing when we explain things we can't even explain them properly think about it the language that I'm talking and what you are understanding are two different things now you must be thinking what's gotten into him right now maybe he didn't have his fresh air think about this when I talk about things even though it's in the same language of communication do you really understand what I'm saying you are only understanding the way in which you relate to what I'm saying when I say the carpet is green it is only because we have agreed to call a certain property green but what I am seeing may not be what you are seeing I could be seeing something totally different and you could be seeing something totally different so when I say green even at the level of description to you it only makes sense in accordance with the way you relate to it now when I say green is beautiful it's an alien language altogether it's an alien language altogether because the meaning of beautiful ugly love hate these are all very subjective things and can never truly be conveyed by language what we have done is we have agreed to accept certain terms broadly broad meanings of certain terms and we talk so even at the level of discussion we can never truly convey to each other what we are meaning and that is why we say whatever the Quran says we can't understand its intensity we can't understand its intensity I never for once can believe that the merciful God can create hell He can't hell is my construct I have created it remember that beautiful story when Bahlul met with the Khalifa and the Khalifa said Bahlul from whence do you come he said from the pit of hell he said oh was it hot he said actually there was no fire therein he said how is that possible he said well I asked the same thing to the keeper of hell I said why is there no fire he said Bahlul there is no fire in hell you will bring your own fire with you the merciful Lord can never create hell I am the creator of hell this is the living hell in which I am in myself not this whole yes what I'm saying here is that the meanings cannot even be comprehended so now if anybody gives us a sense of purpose it says alien as anything could be purpose has to come from within we have to feel that beautiful purpose to make life meaningful what did the prophet do he reduced this distraction by giving a point of focus a point of focus a point of convergence a point of direction and he said that is Allah subhanahu و تعالى and it liberated those souls not only did it liberate them from false social economical systems it truly liberated them from within and as it liberated them from within and as they were able to converge and focus from within themselves the purpose began to reveal itself when they became one with the beautiful whole and began to understand that no something phenomenal is going on the scientists and medics in the 70s they were saying the appendix is a useless organ but an A'rif will always say سبحانك ما خلقت هادة باتل you have not created anything in vain everything has a beautiful function and at that point their lives became so meaningful so fruitful not only was there intellectual growth but there was true human moral growth from within themselves imagine from where to where just giving an example here and I want to overstep my time أبو الله و بوزدور أبو جهل أبو الله he had a slave who was freed who then became a Muslim who then faced him in battle in Badr I believe the slave overcame أبو لحب when the slave sat on the chest of أبو الله about to sever his head أبو لحب looked at him now at that point think about it أبو لحب is a materialist yes he believes in materialism and God that promote materialistic values at that point the light switch is about to be switched off yes everything that he knows is going to go now this is the final point what should be preoccupying him at this point what should be of paramount importance for me and you obviously we will cry out yeah we will cry out yeah say if I want to go I want to go in the name of my beloved let my spirit be seized in the name of the same what is happening to أبو لحب he says to his slave he says if you are going to kill me then I will want you to ask a free man to come and get my head not you for you are my slave I will ask him what difference does it make who cuts your head the fact is that your head is going to be cut the slave said no I shall sever your head he said then in that case my second request is that you throw your sword and cut my head with my sword for it is a prestigious sword think about this these are things to think about we are like this the slave said no I'll cut it with my sword which is very cheap he said then my third request is that you cut my head from my shoulders so that my head looks glorious on top of a sphere not from the chin he said I'll cut it from the chin but think about what was happening in Abu Lahab's mind think about where he was he was at that point of conceit that even after that that ego that scatteredness prevails to the utmost whereas the community that abided by Tauheed and we want to explain this function of Tauheed in every way that we can conceive it in the next few days whilst those who abided by Tauheed سبحان الله the people who used to kill each other before the prophet came for the mere reason that one's horse preceded the other one in drinking from a watering place and they would have endless vendettas these very people who had been totally deprived of humanity in any sense of righteousness these very people look at them now one falls within the battlefield the water bearer rushes to him in order to quench his thirst and maybe maybe save his life he says no there is another ahead of me he is in more need of this water than I am I would tell him drink this water a sip of water will not consume any time but the sense of altarism that he has through Allah the sense of love that he has the sense of belonging the sense of purpose the sense of growth the sense of beauty that prevails within this dying man's chest he is dying out of thirst yet he prefers the thirst he prefers the thirst over cutting short his brother's rights there is so much love within him there is so much tranquility there is so much peace there is so much sense of purpose that he says no go to the other one and he prefers the other and that preference of the other is sweeter than quenching his thirst the man comes to the other one he says no there is yet another ahead of me the man goes to the third one these are the very barbarians of yesterday the people who did not know anything more than bloodshed the people who are totally scattered the people who worshipped endless amounts of God the people who are totally insecure the people who clinched onto life by killing others look at what has happened to them look at the way in which they have understood what the prophet was telling them look at the way in which they have embodied that core of توهيد from within their core he goes to the third one the third one sends him to the first he rushes to the first the first one has died advances to the second the second has died goes to the third the third has lost his life what has happened here on the one hand you have Abu Lahab on the other hand you have these noble esteemed Sahaba on the highest pedestal of human existence look at what they have understood look at how meaningful their lives have become look at how glorious their souls have become even though they may not have grasped the wholeness of the whole but at least they had set off on that journey in our feeble minds we feel that there is an objective that we have to attain yes how nonsensical is this the objective is in the making the beauty is within this journey there is nothing but a journey when this phase of journey finishes another phase of journey begins even in paradise there is nothing but ongoing journey blessed is the soul who sets out on the voyage in journeys and is not satisfied at any point of his journey even in seventh paradise the blessed is the one who yearns Allah and says oh Allah you have masid granted to me and that masid is not the brides of paradise nor the gardens nor the flowing rivers it is Allah jalla jalalahu himself the greatest reward is Allah nothing less than Allah shall do the most blessed is one who sets off on this journey the journey is the truth there is no God there to be found if he cannot be found here الله أكبر we are constructing our meaning as we go along and if we set off on this journey beautifully look at the meanings these wonderful souls have constructed for themselves الله أكبر I will say this forgive me if it's audacious the purpose of Zaynah bint Ali سلام الله عليها had prior to Karbala and martyrdom of Imam Hussein is very different to the one she had subsequent to it on the night of Ashura you see a weakened sister who collapses at the thought of the death of her brother you remember the incident she cries unendingly her grief is incessant she falls at the feet of Hussein she is weakened in her love for Hussein yet she arrives at a body that is decapitated the head is torn away from it every bone is crushed there is nothing left intact this is the same one for whom you gave your own and Muhammad was Zaynab observe him now she arrives with her hands tied behind her back she falls at his body she observes the state she raises her head towards the heavens and says oh Allah accept this offering from us from where to where that was her journey that was her beautiful meaning as the face of her brother was being poked away and Ibn Ziyad said oh Zaynab how did you find the decree of Allah with regard to your brother she said I have not seen anything but beauty prevail what meaning was she living what purpose was she enjoying where was she there is a narration that a person from Sham wished to behold how the king of kings prepares his departure from Medina he narrates I arrived at the Mohallabani Hashim the area where the Hashimites were located I saw he says Hussein on a chair on a plain ground around him were the sons of Hashim revolving around him as planets revolve around the sun or moths around the eternal flame at that point there was a cry oh sons of Hashim lower your gazes as they lowered their gazes I saw a most beautiful youthful person who resembled the beauty of the prophets of God he merged with him was a lady covered from head to toe he brought her to the canopy of the camel he knelt down and she ascended I asked who was he and who was she I was told that was Akbar the son of Hussein and that was his mother another cry was sounded oh sons of Hashim lower your gazes and lift them not at that point I saw a figure whose majesty resembled the majesty of kings and emperors he had a mole on his cheek with him were two women I could not behold his majesty without trembling from within he came to the canopy he knelt and the two women ascended within the canopy of the camel and as they ascended two children were placed within their laps I asked who was these who was he and who were they I was told this was Qamar Bani Hashim Abbas and these were his sisters Zaynab and Ummequthum and those were the young children of Hussein Sakeenah and Ak-Asghar we hear from the Thakireen that as the sister of Asghar came to Hussein and she said let me behold my infant brother for a moment she took Asghar into her arms as the time for departure came give your brother away to his mother or child call the child oh mother she said the mother calls for her baby but Asghar leaves her not did Sugra say into his ears oh Asghar I do not have anyone but you Asghar refuses to go it is said at that point by the Thakireen that Hussein was informed of what was happening Imam Hussein came and he whispered into the ear of Asghar and the child leapt into the arms of its mother we will say oh Hussein what did you say did you say to Asghar oh Asghar if you remain behind then who shall bear the bloodthirsty arrow of Hormala before my final offering سلوات now a few minutes we will talk about the same subject which was mentioned yesterday the subject of prayer now a few minutes we have to talk about basic things and we have to talk about the principle the first principle is that when we pray then there is a relationship between God and us God and us when we do not want there is a relationship and that relationship cannot be broken it cannot be broken there is no place from God there is no place from God where we can run where God is not when we run from God we have to reach God's close but this relationship that is established is a relationship of feelings because prayer is an act of heart and it is a heart of heart it is a feeling in which the one who prays wakes up becomes unconscious he confesses that my God is there and I am the servant of that God and then he goes towards the God and the real purpose of prayer is the heart that comes out after recognizing God and the heart that comes out it means prayer and the reality is that before praying it is accepted may God bless you God has said that I will be answered by those who call me this is not a matter it is a matter God does not allow that one side promises God and the other side do not fulfill the promise it is in us too that if you promise someone they will be complete and it is about God here God is great if you want to ask from God O man then why do you trust in small things if you ask for the whole universe from God then it is less if you give the whole universe then God did not give you anything how do you do it we call out to God when they say oh God how God is how should I accept you how should I worship you you are God who gives before asking after giving after giving you accept the debt I give it with my heart I accept it with my smile I add 10 times and give it to myself God I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it I accept it هذا هو ، he is a influence in the ring ، وعن أن يكون تعجل في هذا الشرق فهو للخسر ،ama that he will follow me to the doctor وضع معي دواغاً كما أن يخسر بذلك ، لم يكن هو يكن الشرق فهو للخسر ويكون هناك تواصل والبسyyulah powiedział هذا that after knowing about this work he will seek some relief from others ورسوله الله قد يقوم بعمل شرق في أمام المنطقة لكي لا يستطيع أن نفهم شرق في أمام المنطقة وكي لا يستطيع أن نفهم شرق في أمام المنطقة هذا كله مصادي شرق دواء دواء كه أصل هي توهيد كمانغ ناوى يعتراف كي مي فاقيد هم وخداهي واجد ها وفقدان كه ذريهي خداهي ربو وبيت كه اعتراف كه هم ويقول ها توهيد در أصل دواء كه سبسه بهلا بنيا سبسه بهلا بنيا ديهه كه دواء كه رشتا ها because such God who we worship is together with God is not even with God He is an indicator who we worship such God was never it either came or existing is by God that is to prove that is that we do not need to prove in the same way that I am God you see دليل، دليل، إصبات خدا وندي، هذه هي قلبية دليل وإسي دليل كبارة العليب وابيطاليب، افنى مناجد فرماته مناجد متقين وابنى فقر كوزرية بناتها، خدا كمعارفتك كته، أنت المولى وان العبد فَهَلْ يَرْهَمِ الْعَبْدَ إِلَّا الْمَولَةِ تُوْ عَقَى هَيْ مِيْ بَنْدَى هُوْ وَرْ بَنْدِ بَرْ عَقَى كِيْ لَوَا كُونْ تَرْسْ خَيْهَا رَهْمْ كَرَيْهَا اپنى فقر كوزرية بناتها خدا تَكْبُونْشِنَكَا إِسْمِ إِهْتِرَافِهِ مِرَيْ فِقْدَانْكَا وَرْ خُدَا كِيْ وِجْدَانْكَا مَيْ غُمْرَا هُوْ تُوْ هِدَا يَتْكَرْنَوَا لَا هِبْ مَيْ مَرْزُوكْ هُوْ تُوْ رَازِكْهِ مَيْ مَيْ يَتْهُوْ تُوْ هِيْهَا وَزِنْدَجِي دَيْنَوَا لَا هَرْعَانْ فَقَرْكِ زَرِيْهَا سَيْ خُدَا كِيْهَا تَرْسْتَا قَائِمْ كَايمْ كَايمْ إِسْلِيْهَا كِيْتِهَا دُوَا بُنِيَا دِتَوْ هِدَا لَكِنْ شُورِ تُوْرِ بَرْدُوَا كِيْ جَا يَرْتِي هُوِ دُوَانْ نَبُوا لَكِنْ دَيْكِهَا كِتِنَّا بَلَا أَفْسُوَسْ هِيْ أَوَارِي زَهْمِيَدْ بَرْ كَيْ خُدَا كَيْتَا وُدُوَوْ نِيَا أَسْتَجِبْ لَكُوْ مُجِهَا بُقَارُوْ مِي جَوَارْ دُونْغَا خُدَا كَيْتَا مُجِهَا بُقَارُوْ خُدَا يَنَي كَيْتَا مُسَيْتِيزَ مَانْغُوْ أنا أقول إيه الله مُجِهَا أِيخْ مَهَل دَيْدَهَا أِيخْ مَا دَيْدَهَا بِيِوِي بَشَّهِ دَيْدَهَا خُدَا كَيْتَا فُورِي دُنْياء فَا تِرَي حِيْهَا إِيكَا خُدَا كَيْتَا إِخَلَكْتُوَا خَلْقَا لِبْنَ عَادَم وَخَلَكْتُ بِنَ عَادَم لَنَفْسِي بُورِي قائنات Gotcha سبكوش ده ده خدا لكن خدا هم سيكتا ها كي مجسه مجيكو مانكو كون هو بدبخت كي جسكو بادشا وشهنشا كي مجسه سبكوش مانكو وارو اقتفاقر له اك جومبري كون ايسا احمق كي سترى هم ها خدا كتا ها او ده اهونن يستجب لكوم زرا مجه يبتا ايه كي اغر خدا كي مخلوك حاسيل كرنه حاسيل كرنه اتنا مزا ها فكدا كو حاسيل كرنه مزا ها يبوور كائنات ايه خلق ايه خدا خسنكي جسه خدا ميلجا كي مزا اتنجه زرا يبتا ايه كي خسنكا اكبر شنه اباس شنه اصغر قلع شنه كو كيسي لزة محسوز كرنه قلع شنه كيس كا استيقبال حو رحاة خدا هسنكي قلب مهتهر وو داستان موسى ووووو وووو قلع شنه وووووو افتحه تمصه تبهوا اخي رحمة فأخبرني أنني لا أصدق إيمان على إيمان لك عندما أخبرنا عن خداة خداة خداة أخبرتني أنها يجب أن أخبرها أولاً فأخبرتك أن أخبرتك سلام ثم أخبرتك أنك لا يستطيع أن تكون بندغي وأنني لا يستطيع أن تكون خداة ماتمح سيد