 الحمد لله ربما بجوه الصنات والصنات ويصبحت ربما بجوه صيني ربما بجوه الصيني ربما بجوه الصيني الاقابل الباطئ الاقابل والدين يكون عندما يراد أن يجعله يتحمل من المجال من الناس. وَالْمَاصِطُ مُقُونُ مُوَسِرُوا الْرِسْقِعِ أَلَمْ وَارَادِ وَالْمَاصِطُ is the one who expands the sustenance for whom he desires. قال تعالى و الله أم مُسْتَا يقول الله يُبسِتُ الْرِسْقَ الْمَينِ شَيْعَ وَيَقَدِيرُ So Allah expands sustenance for whom he pleases and he constrains it. يقد يحمد رئيب و قال تعالى و الله أم مُسْتُوا الْرِسْقَ دَيْ و والله لا رقم فل' أم الله يقول و قول لي أخبره يواجه رئيب للسماحة لكما يصدرون أخبارك و قول لله يقبير و يوصل و يقول الله و يكوز و يكوز و يكوز و قال بعضهم و one of them said و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع و يجمع أحد من الإسلامة أو الإصدارة أحد أخرى من الله فهو يجب أن يكون هناك إسلامة أن يكون هناك إسلامة أن يحب someone as they should love Allah ومن النهاة من يوكليه من دوني لها وداده وإن يحبونكم قربي الله والذين عاموا وشدوا قرب اللاله لذلك من الناس يأخذون أشخاص أنهم يحبون كما يجب أن يحبون الله لذلك one constrains oneself from that even if there is an inclination in the person when that's cool so that's it في كل شيء يبدو الله and then we are expensive and open for everything that pleases Allah so we open our hearts to be receptive to everything that pleases Allah and that's how with a basket our hearts are open and expensive and receptive to everything that pleases Allah and they are constrained and closed from worshipping anything other than Allah and the one who debases and elevates خليمان أو قالد إيمان السلوطي إلدي يخفضوا القفارة من استمعان the one who invases those who arrogantly reject the truth and the religion by distancing them so being distanced from Allah is a form of debasement and one thing shaitan must do is debase us he does that by distancing us from Allah makes us think about the dunya and become absorbed in the dunya all of our pursuits are the dunya and so as we become deeper and deeper and deeper immersed in the dunya in the world we are being distanced from Allah and so how does he do that he wants us to stay trapped at the level of the نفس المحمير شهواني أو نفس المحمير شهواني to stay trapped at the level of the بيشتو a lustful soul or in the Quranic term نفس المحمير شهواني which is vile and evil because why it's consumed by its passions to the point that it disregards the guidance of the divine law so I want to drink this it's just haram, it's alcohol so I disregard the guidance that says haram and to avoid but I'm so trapped in my body I like it so much I like the way it makes me feel I love the way it empowers me it gives me a bonus and so that's the carnal advertise and when the soul is trapped in that that love will never reach the نفس المحمير شهواني it starts to rebuke itself why did you do that why did you drink that you know it's haram and it's bad for you it's destroying your brain it's destroying your liver what's wrong with you it's so good it's still haram it rebukes it until it inclines for نفس المحمير شهواني it's an inclination towards نفس المحمير شهواني and نفس المحمير and as it continues to rebuke itself then it gradually inclines towards نفس المحمير the inspired soul the soul that is in a state where نفس المحمير شهواني one of these characteristics it can't hear the messages of divine light it doesn't hear the message of quran because it's so trapped the message of the quran is appealing to the soul to the spirit of the human but it's so trapped in its physical fleshly nature it can't hear that in the message but when it reaches to نفس المحمير شهواني now it's in بالصر now it's been opened and when it's opened it can receive the messages of divine guidance and that's what needs it to the next days and that's نفس المحمير شهواني once it's receptive to the message of divine guidance it comes to peace and it comes to rest so it's now نفس المحمير شهواني the pleased soul and when it's the pleased soul it's pleasing to Allah when it's pleased with Allah when it's pleased with Allah and when it's pleased with Allah and does the things that are consistent which you couldn't do at this stage and so now Allah is pleased with it and when Allah is pleased with the soul now the soul has يجب أن تكون مفتاحة لأن المفتاح فقط يأتي من الله يمكننا أن نفعل ذلك إلى نفسنا فهذا هو المفتاح من السلوح ونفس المرضية ونفس المرحلة ونفس المرضية ونفس المرضية ونفس المرضية ونفس المرحلة بسم الله الرحيم وكذلك وما يجب أن تحفيذ نفس المرحلة ويجب أن تكون نفس المرحلة و نفس الله، و طيب، و نفس اللقاء والدبي والحب و العلم. سأطلب من الله ان يشبه اللقاء في المورد. سأطلب من الله ان يهدي من هذا البحر ال-قرن، some people and they do the same. سأطلب من الله ان يهدي من this البحر ال-قرن. فهذا هو أول شيء ، هذا كتاراتنا. وذلك كتاراتنا again يأتي من الله. وهذا تظهر كيف يوجد جعوة بين لا يُخِلُوا أحدا عمانُكُ الجنة. ولا أنت يا رسول الله ولا أنه أن يتقل لي الله يرحمته وفضلي. لا يُخِلُوا أحدهم وفضلي. ودخلوها بما كنتم تعاملون. وفضل لأنه ما تُخُلِوا. وماذا هو؟ يجب أن يكون. الأشياء لست مهمة، لكنها لا يُخِل. بعض الأشياء لست مهمة، لكنها لا يُخِل. أشياء لست مهمة، لكنها لا يُخِل. أشياء لست مهمة، لكنها لا يُخُل. اللهم يُخِل. وماذا أنه يُخِل؟ أنه يره يُخِل. يُخِل. يُخِل. يُخِل. يُخِل. يُخِل. يُخِل. إستعملون القرآن وحاولة أتسأل القرآنdes in their life. their action .. اللحظ يرفعو بها ذا الكتاب invites the mercy of Allah to elevate them. اللحظ يرفعو بها ذا الكتاب وعملي لا يرفعوني. My actions not elevating me, is Allah through his mercy. ولكن my action is the key to Allah's mercy. Does that make sense? So, and the second humility. ما نقصت صدقة من ذا. هذا من ذا إذا. تأكير الخبر. يعني ما تقدير. ما نقصت صدقة مالا. ما نقصت صدقة مالا. أخبرني ذا. يخبرون الناس. هل أنت بطريقة أخرى؟ لا. الناس are are extraneous to emphasize the ruling that charity will never decrease above. ما نقصت صدقة من ذا. وما زاب الله عبدا بعثن إلا إذا. و الله will only increase a servant who pardons others in honor and nobility. All of these are counterintuitive. This is called the counterintuitive. حديث. Why? Because it goes against reason. If you spend your wealth, your wealth has decreased. What Allah says, if you spend your wealth, it won't increase. It won't decrease. ما نقصت صدقة من ذا. So it's counterintuitive. But in reality, why? Two things. If you give charity and صدقة, the wealth that remains with you, you'll do more with it than you would have done with the original amount. Because we waste money. Sometimes you have a lot of money. You spend it all. You have nothing to show. And what do you ask yourself? Where did it go? It just slipped through my fingers. And secondly, الله will give it back to you more than you gave. You go to the fundraiser. You give $5,000. And then the IRS sends you a check for $6,000. Oh, you made a mistake when you attacked Mr. Abdullah. So we'll be funding you $6,000. We'll say, الله will help you. ما نقصت صدقة من ذا. وما زر الله عبدن وعفن وإن ذا. So we think about if we forgive people they think I'm a pushover it'll make me weak. They think I'm a chump. So you know the word chump. They think I'm a pushover. They think I'm weak. But Allah will give you is. You'll be great and mighty. And no one will think you're a pushover. وما زر الله عبدن وعفن إلا إذا. وما تواضع أحضن لله إلا رفع الله. And who shared. So the point we're trying to make is here. But it's still counterintuitive. You're hungry yourself again. People think you're low. No body. But Allah will elevate you. And so رفع the one who elevates. We invite that elevation through the Quran and through the Millet. Amongst the other things. And Allah give us coffee and then we go out. So خلق فقال هنا ومن جيت التخلق أن يخفض. ما عمر الله تعالى بخفضه. كالنكس والهواء. جميل. He said that you debase and lower that which Allah has ordered you to lower specifically your nefs and your hewa. حمو your nefs and your inclination. And so by not following them. And they're lower and the nefs in its lower stages of development. Once it's in its higher stages of development. Then you don't have to consciously make an effort to follow it because it leads you to that which is consistent with you. And that's the Hadith of the Prophet صلى الله عليه وسلم. با يُبِن وَحَدُكُمْ حَتَا يَقُونَ هَوَهُ تَبِعْنِ مَجِدْ تُبِينَ. So when the nefs is trained the nefs and the hewa instinctively follow that which is consistent with the Divine Law. But it comes over time and trains طربية. با يُبِن وَحَدُكُمْ حَتَا يَقُونَ هَوَهُ يَقُونَ. طبيعاً لِمَجِدْ تُبِينَ. But when it's not trained the hewa and the nefs are trained وَحَدُكُمْ وَأَمَّا الْمَنْخَافُ وَمَقَامَ رَطِي وَنَّهِنْ نَفْسَ عَنِنْ هَوَهُ. So they don't deal and ask for one who fears the time they will stand before they are born. Before they fear the station of their Lord. مَقَامَ رَبِّهِ مَقَامَ الْمُقُوفِ إِلَّوَ اللَّهِ مَقَامَ رَبِّهِ وَمَقَامَ رَبِّهِ وَكَانَةَ اللَّهِ سُبْحَانَهُ وَتَعَلَهِ وَالْنَهِنْ نَفْسَ عَنِ الْهَوَهَ and denies the soul the things the hewa encourages towards of sin and rebellion so they have to fight it but once it's conditioned and trained there's no more fight it instinctively follows that which consists of the divine law وَأَنْ بَمَنَ الْقَافَقَ لَا يُبْنِ رَحْبُ مُحَدْتَ يَوْقُونَ هَوَهُ تَرْيَا الْمِنَ جِبْتُ بِتِ So yes and that's your soul which is the essence of your humanity and it's amenable and receptive to external messages that either elevated or debased the hewa is whims that originate within ourselves and caprices that suggest to the next so whims and caprices which can be birthed in our mind which can be birthed by our heart suggest to the next that's why Allah mentioned in the Qur'an وَأَمْ مَنْ مَنْ خَافَقَ وَالْحُفِيرِ مَقَالَ رَحْبِ وَنَهِنْ نَفْسَقْ أَنِ الْهَوَةَ and he realized their soul this quality within us that as we said it can trap us at low level of development or it can elevate us but the one who denies it the following the inclinations that come to it so sometimes these whims that can be referred to almost synonymously not quite as a wadid so a wadid is a suggestion so it can be a wadid matici it can be an angelic suggestion a wadid shaitan it can be a demonic suggestion so these are exterior so the hawa has a truth outside of us and the nuts is integral to us the hawa suggests but the nuts then follows and so the debases that which Allah orders to be debased such as the nuts and this is such as the nuts that are 100% the beast of carnal nuts is the one in debases well hawa and those suggestions that come و يرفعون امر الله و به امر الله امر الله و رفعه تبقى قلبي و الروح and he elevates those things and ordered to be elevated such as the heart and the Ruh by refining them which Allah mentions for the heart يوم لا ينفعون امر و لا بانون إلا من أت الله بقلبي السلي a day no amount of wealth for children who will benefit the only one benefit who wants to come before Allah with a rectified heart and so that's a heart that's been cleansed of the stain of sin بران على القلوبهم so their sin, their heart is to Allah with a rectified heart and so it's elevated through its rectification and the Ruh is elevated and some will say the Ruh is the animating spirit and some say that these are all synonymous with the expressions of different stages of development طيب اللهم سليها الله سيدي و ضحمه so right in the Suyuti he said رحم الله المعزل المذل اللهم يعزل من يشاء و يضل من يشاء the one who gives honor to whom so ever he pleases and the one who humiliates whom so ever he pleases so this is very close to a coffee dorate so the one a coffee the one who debases and move in the one who humiliates so the basement and humiliation are very close and then a rathia so the one who elevates and the one who gives honor because why honor elevates us so these are very close and mean كل اللهم تبت المك من تشاء وتنزل المك من تشاء وتعزل من تشاء وتوذل من تشاء بيديها الخير إنك عليها كل شيء من قليل so we are all the possessors of all sovereignty dominion you give it to whom so ever he pleases you mention this earlier and you withdraw it for whom so ever he pleases you honor and give honor and might you can even say many different shades of meaning you can even give might to whom so ever he pleases and you dishonor humiliate whom so ever he pleases with you is all good you over all things have power you get a higher quality of commission so اللهم عزل من تشاء وتوذل من تشاء ومعزل ومذل اخبق قل so adorning ourselves to whom so ever he pleases and to whom so ever he pleases ومرتب العزاز that you give might in honor to those things you've been ordered to honor such as the شاعر of Allah so the the signs of Allah the signs of Allah many for example dress a person shall it should honor basic clothing that identifies as a Muslim because that's in that is honor to the extent possible under one circumstance everyone circumstance is very and that's might so a person for example they know there are a lot of people that hate Muslims I don't care I'm going out as a Muslim that's is right or wrong I'm putting on today I'm representing a person that consciously you know it's dangerous and it's not like you have I don't have to wear it that person they're humiliating themselves right or wrong now if you're just who you are that's one thing but you're consciously like you know it's dangerous out there I'm just going to blend in today I'm not saying it's a hypocrite the hypocrites don't know it anyone doing that is acting like a hypocrite they don't realize they don't have a sense because their hearts are disease the hypocrites are the ultimate disease it's one of the worst diseases of the heart they fake belief in their heart they hide disbelief in their heart disease in the heart you call it be him marudah marudah disease in the heart so when as we say that the outset خلق this name adorning ourselves with these names it gives us godly character godly as an attribute not as a noun as a descriptive we're reflecting to the extent humanly possible the characteristics of our lord that in and of itself is impoverished and that helps us to cultivate an active and active living relationship with the law سبحانه وتعالى now I'll give this Tothik and again when we talk about these things not trying to indict anybody judge anybody saying when people consciously do things one thing you just do it that's what you do when people calculate them consciously then they debase themselves and when they consciously do the opposite they give mic to themselves so may Allah give us is that نان ثم قال السميع they hear me الذي لا يعزب انتراكي بسموع وانخبية سبيرة that nothing escapes his realization nothing that can be heard escapes his realization even if it's hidden يسر سورة ونجوة يقرأ that which is secret and he hears hidden counsels بالعوة مهو الدقو من دانكه أخفاء even that which is more hidden that which is more سطور and more difficult to detect than those things and that which is more hidden than those things يسر ونغط أسلق التنواء he hears with no ليس سمحت لن يكلموا بأغيcommunي يسان فقط كما يتكلموا بغير يسان، فاَسَمْعُوا إِحَقِّهِ دَعالي عِبْارَقٌ عَلْ سِفَتِنْ يَنْ كَشِفُوا إِنْ كَشِفْ بِهَاِ كَامَهُ الْسْفِتَةِ المَسْبُعَةِ وفي المدينة المتكلمة وفي المدينة المتكلماته تحدي is an expression of an attribute through which in a perfect way all characteristics of things that can be heard are manifested are revealed حكلا وفي المدينة المتكلمة تقول دونو طروف وفي المدينة المتكلمة يعمل منطق وخساب ما هذا يعني ما هو فاعلات المتكلمة لا يوجد منطق وخساب نحن لا نحن نحن نحن لدي منطق وخساب و لقد أخذها و أخذها و أخذها و أخذها و نحن لا نترونها و لذا فعلت أنها مقبولة على المزيد من المدينة فهذا فعلت أنها مقبولة لأنها ليس صحية الليزي أفريقيا المساعدة الذي يريد أن تخفق سلاحك و أن تبقى في مكان و لا تفعل شيئ و أنا أصدقائي من قبض العالم والذي هو الارض من قبض العالم عندما يخبره أني أتكلم العالم و أني أم في المسجد أم في المسجد فأنا أم في المسجد فأنا أم في المسجد أسوأ كذلك أسوأ كذلك نحن أردت بأخي لذا أنت موضوع المنطقة الثلاثة موضوع كليتن هذا موضوع لذا أنت كما ترسل كما ترسل أنك لا تنسوا أننا علينا أن نسع كل هذه الموضوع لذا أنت تقول أننا علينا أن نسع هؤلاء الموضوع هذا هو مجرد أطلقات الأسلحة و هذا فعله مع هذه الأمرية الموضوعية الأمريكية التي تتعرفها كما نرى لا أعطيه أنه لا يوجد إستطاع لكن الله يتكلمها الله يتكلمها الله يتكلمها أطلقات الأسلحة و يوجد إستطاع في المجرد أفضل فهي يتكلمه يجب أن يتحدث عن شيء من إمام الكوشيري، تحبير وحب العبد أن يعلم أن الله سمير ويحفظ على نسانه ويداوي على المراقبة ويطالب نفسه بداقي المحاسبة ويعلم أن الله سمير كل شيء ويجب أن يتواجده في المحاسبة ويشترك في محاسبة السربيين أو محاسبة السربيين من الله ويحسن أن يتعبد الله كأنك تراغه فإن لم تكن تراغه فإن هو يراغه ويشاهده ويضعه ولكنهم يتواجدون إلى المراقبة السربيين الله سبحانه وتعالى ويضعه من خلاله كثيرا محاسبة لأنه يعلم أن الله سمير كل شيء الله سبحانه وتعالى ويعلم أنه لا يخلق نحو السمع إلا يسمع تلام الله وكتابه وحديثة ورصوء إلهي صلى الله عليه وسلم وأنه يعلم أن الله only created his hearing that he hears the book of Allah الله's speech and the book of Allah and the tradition of the Messenger of Allah صلى الله عليه وسلم the Hadith of the Messenger of Allah best the primary purpose of our hearing وما خلق الجن والإنساء إلا يعملون I've only created the jinn and humans that they worship and so our worship is what do we have to do when it comes to messages that are conveyed to us and that our ears will come created to hear that other things explain us so that doesn't mean we use our ears father we have eat festivals so there's dancing and singing and nasheed and we listen but the primary and the ultimate purpose of our ears is to hear the Quran and to hear the Hadith of the Prophet صلى الله عليه وسلم because that's the foundation of our worship and we've only been created to worship وما خلق الجن والإنساء إلا يعملون I've only created the jinn and humans that they worship and so this is what our ears are for he reminds us of that وما صلى الله عليه وسلم وقال أحمد زروك من جيه تخبق أن يكون السميع أن ما يُؤمروا بي that a person adorning himself his character is that a person hears that which he's been commanded to hear وَبَسِيرًا لِمَا يُطْلَبُ مِنْهُ and he sees that and here you can say there's an aspect of insight that which has been requested from him or to use an analogy that's very appropriate from the English language وَبَسِيرًا Here she keeps their eye on the prize so we keep looking at what's commanded of us and looking at what we're going to go what's the prize keep your eye on the prize the prize is the pleasure of Allah وَمَعْنُوا الْجَنْة اللهم إِنْي أَسْهَلُكَ وَيْدَاكَ وَنْ جَنْة اللهم إِنْي أَسْهَلُكَ وَيْدَاكَ وَنْ جَنْة that's the prize keep the eye on the prize this is essentially what الشيخ أحمد أحمد زروك وَمَا يَقَعُ مِنْ عَمْرِ اللَّهِ بِيْهِ عَتَّى يُقْرِمَهُ مَوْلَاهُ بِأَنْ يَقُونَنَاهُ سَمْعًا وَغَصَرًا وَيَدًا وَأَيْدًا من جيت المحضة and so he also so that he sees that which is requested of him and that which occurs from the commandment of Allah concerning him until his Lord honors him and that he has seeing and hearing his hands and his assistant from the direction of his love for him أسراره أسراره and he manifested أسراره عليه and manifest his secrets to him أسراره عليه his secrets to him so keeping the eye on the prize opens up these gifts from Allah in the time of Allah bless us to attain them المقال البصير the scene الذي يشاهد ويرع the one who witnesses and sees us حيون لا يعزب عنه ما تحت تورا the one who is alive and nothing escapes him even that which is beneath the surface of the earth وابساره ملزون عن أن يكون له بهدقة بهدقة وإشفان and his scene is as high as removed far removed from occurring through the intermediary of a pupil or eyelids or other parts of the eye that enable us to see so Allah's scene is without any of that وَأَنْ لَيْسَكَنْ مِنْهِ شَيْقَنْ وَأُرْهُ أَسْسِمُونَ بَأَسِمُونَ there is nothing unlike unto me yet he hears and he sees in a way that's suitable to his incomparable nature his incomparable majesty as he was yet and he doesn't need eyes وَتَقَبْدَسَا أَنْ يَرْجِعَ لَنْ تِبَعِ السُورِي وَالْأَدْوَانِ يِدَاتِ and he's far he's far removed from memory وَالْتَرْكِ الْقُبْدُسَ وَالْقُبْدُسَ وَالْقُبْسُوْ بِمْعَنَ وَالْنَزَاهَ وَالْطَعَرَ so Allah is far removed and Allah is pure from needing images to be imprinted on his essence as they're imprinted on the pupils of our eyes عز وجل من وَتَقَبْدَسَا أن يرجع إلى انتباع إلى انتباع سوبي والألوان في ذاته كما ينطبع في حلقة الإنسان فإن ذلك من التغيير وتأتي للمقتضة للحضقات لأن all of that would involve those things aren't imprinted on his essence as images are imprinted on the pupil of the human being because all of that would require change something wasn't there with his that and when he quote unquote slide it became imprinted on him so there's a change and change is a characteristic of creative things and it was also inquired of a lot of being affected by something to be here with you and a lot so when we see things that image has an effect on our eyes when we see things that image is a change from the previous state that existed before we started so it requires change and effect and Allah is free from all change and Allah is free from being affected Allah is مؤثير وليسه مؤثار he's the one who affects things in his creation he's not affected by anything in his creation there was a law and there was nothing that existed to affect him and he is now as he was then so after his creation he didn't change after he created his creation Allah didn't change وَبُوَ الْأَنْ عَلَا بَا عَرَيْهِ كَانْ he is now as he was then اللهم صلي على رسول الله