 الحمد لله رب العلمين والصلاة والسلام على السيد المرسلين وعلى آله وصح بيجمعين برحمة جير رحم الراحمين جزاك الله خير for tuning in 182 MCC for doing all the technical part and مفتاح institute for broadcasting this and putting this program together جزاك الله خير for all your hard work and especially our beloved مفتاح الراحم who has been in contact and such a blessing الله بلسه and his family and all of the people at مفتاح who are working so hard to do the best thing for this dean we are starting a new course and it's it's an interesting course because we're talking about one of the great poets and one of the great poets and teachers and masters and thinker and visionaries in the history of Islam it's a matter of fact not just in the history of Islam but in the history of humanity he's respected by the east and the west do you mind closing the doors please both of them so one of the thing that we learned in logic and when you start learning about dean or if you go to university is called definition like how do when somebody tells you something and you don't understand it you say define it what do you mean by that and that's the essential of um the essential about foundation of language foundation of conversation foundation of comprehension foundation of understanding it's definition you have to be able to understand what the other person is telling you majority of the dispute and breakdown of the families is over definition it's not over what they say it's about misunderstanding and mistranslating what they're saying that's why in English they said you know it was lost in translation which means what this person said this person didn't get the hardest thing to define one of the hardest thing to define is human being like how do you define the most sophisticated creature that الله سبحانه وتعالى has created because through the human being through us we get to know الله right we get to know الله through ourselves and then we get to know ourselves through the light of God and this is why he said abandon everyone if you want to know yourself and if you want to know الله abandon everyone and go to the one the only one that knows you the only one that knows you the only one that knows you is الله nobody knows you you think your spouse knows you you think your parents know you you think your children know you or your colleague or your best friend nobody knows your reality they only know what you allow them to know but all the mysteries that is inside of us only الله knows that nobody else knows that الله knows why you shed that tear you can tell people oh i was hurt but the billions of sales that are just moving around to create that tear Allah knows where you went through all of that is known only to Allah Allah knows your joy the laughter why you laughed why you're happy why you're sad right all of that only Allah knows that we only know at the superficial level where we say oh i was just also happy okay but we don't know really what was that happiness so this has been the great uh challenge of the human being in search of definition of what is a human being مولانا رومي he tried to define it by saying كزدي with that was going through the streets in the city with a light with a flashlight right or a torch light he said i'm so sick and tired of all these animals i want to find the human being where are the humans in the city and then they said جفتهم يوفمي نشوات جوسته يمال they said i don't think you can find the human being we've searched everywhere for it you can't find it جفانكي يوفمي نشوات عنا مارزوست he said i want the one that you can't find in other word being a human is so rare there's a lot of human being but being a human is very rare to find and this is why definition of the human being is very difficult how do you define this creature what Allah says when he says he says behold the angels i'm going to create a Khalifa on this earth so what is a Khalifa a caretaker a maintainer someone who cares someone who loves someone cultivate the earth take care of the animal take care of the trees make sure everything on this planet earth is fine and it's perfect the way Allah has created that's what i'm going to make that's the essence of the human being then the angels said are you going to make someone who's going to do corruption and they're going to shed blood see they have their own definition الله has a definition they have that isn't this the person who's going to come and shed blood and they're going to do a lot of corruption الله says in the i know what you don't know الله knows all of the definitions الله knows the essence of the human being the angels don't know what's in our hearts nobody knows what's in the heart of human being only God knows that right only we know and God knows nobody else knows our heart i don't know what's in your heart you know what's in my heart Allah knows what's in my heart what's in your heart i only know what's in my heart right and that's what we judge people based on the outward right we can't say oh that person we don't know if a person i always get criticized for this because all my life since i was a child if somebody was nice i always thought they were nice they said no guys evil he's just pretending to be there they're shouting i said i i just see beauty and i'm just gonna act by the outward i don't know and we want to read the story from saadi that actually clarified that point and explains it so we come to the definition of the human being what is a human being so he has a poem that is actually in an united nation there's a there's a giant carpet that was gifted from the persian from iran to the united nation and it's hanging there and next to this carpet there's this poem in english written as the model of what does it mean to be a human being and this is one of the masterpieces of saadi shirazi who says he says humanity they are like one body imagine a human being as all human being as one single human that's what he's saying we're all like all of us are like one human because in the creation our essence is the same we're all the same whether you're black you're white whether you're whatever you are doesn't matter we're all the same the essence is one our essence is all one nobody has a different ruh than oh i have a spirit that's not from the same source that your spirit no all of the ruh came from the same source right the same ruh room he said he said the same spirit that came into marrying and jesus was born he said that was the same spirit that came into you as well he said bring out the jesus in you right so it's there's no difference in our essence that we're all the same we might be different in our color of the skin our height our hair these are all these are all what we call accident there's a lot of accident colors are accident right a rose by any other name would smell sweet shakespeare said you can't change a rose when he changes color a white rose a black rose a green rose a red it's a rose they're all roses because the rosiness is there got it the rosiness is there so he says we are all like this one human we're all the all of the human beings so the africa could be a hand asia could be another hand mecca could be the face right like it's all of it is body part and then he says he said with one part from this whole body of human being is in pain give you example have you ever had toothache it's just a little piece like this big a tooth right you have toothache is it just your tooth hurting your entire body suffers from just today so saadi is saying that when one part of this human family is in pain he said all of the limbs of that that that human family should feel that should feel the pain of the people in afghanistan if you're here should feel the pain of people of kashmir if you're in in zimbabwe doesn't matter where if you're a human being you should feel the pain of other people right in the least you can do is make do for them some people can do things they can donate you know there's a lot of refugees people are helping the other people make do and at least you feel like subhanallah you know when there was drought here in california we were uh you know my kids at school they were like coming and they're like no we make sure we make we do we get a cup it was really nice conserving a lot of water because it was a drought was a drought finishes and i was reminding myself and everybody that don't waste water because there's droughts everywhere in the world don't waste water like have have that connection that there are people who are in need of water and they don't have water so he's saying that if one part is in pain every part of this body should be in pain you should feel it have some type of feeling and then he says took us he said all you who are free from the pain and suffering of other people he said you don't deserve this beautiful title called the human being benny adam it's a title this is the greatest title a human can achieve it's higher than a phd and this is what mullah jami you know in a poem he said he said son he told his son he had a son it's a story of a father and son and the son is really his he's he has no other but his dad but he becomes like uh he becomes a hakim the ruler he become all this stuff and then he's trying to humiliate his son right he goes to his father he goes father come used to tell me that i'm not even an adam i'm not even a human look at me i'm the hakim of the city look at look at my house look at my servant look at all these people look at my education look at my degrees he said he looks at me he said i never told you you won't become a hakim i said you are my beloved son you won't become a human and even that was a sign of not him being a human for dishonoring his own father right so that's the essence what he's trying to teach here is what does it mean to be a human being he said if you're free from the pain and suffering of other people you don't deserve that title because that title does not come free it comes with that verse that we have made you as a caliph on this earth the definition of that is that you will be taking care of each other you'll be taking care of the animals you'll be taking care of the earth you'll take care of your body you're on this is the definition of a human being so he wrote many books but in these books the most popular one is gullistan which means the rose garden or the garden gull is flower and in stawn as you all know like pakistan afghanistan hindustan hindustan is the land of the you know although pakistan is an acronym people think it's the land of the pakistan it was actually made of each letter has a meaning uh punjab or pee and each letter has a meaning but anyways uh so generally uh the british are very smart that's why they they made that to to sound like uh they put this stawn at the end of it so anyways uh so you have afghanistan the land of the afghan right so gullistan is a place where all these flowers go right so a rose garden in the gullistan is very unique and and he um he said زهجرات شسادو um he says that i wrote this in a beautiful poem he says i wrote this book in year 655 because a lot of the books we don't know when exactly they were written so that's why a lot of the poets they write a poem when they were when they wrote it so it it's actually recorded uh in the in the thing so the gullistan uh this book this this is not the gullistan this is actually a commentary on the gullistan by su by uh sudi sharha sudi so the gullistan is very short like the whole book is like probably this much or less uh because it's really the cream of of poetry and it's it's what they call uh nasr musajja nasr is prose right nasr musajja is the type of prose that it it doesn't have a wazen like like a poem but it actually rhymes really well you read it it's it's really poetic uh and he's he is it's called the greatest nasr musajja ever written in the history of persian literature uh so this is really one of my favorite books in the persian literature and this book he has uh eight chapter the first chapter is uh that sirata for chahan it's advice or about the kings and they always started with that because there's wisdom in that if the kings are straight and good the whole society is going to be instead of tranquility and peace and if kings and rulers are corrupt everybody suffers from it and then the next chapter is on akhlaqa darwishan is an akhlaq or ethics or of the darwish and then that's basically every all the citizens so he's talking about that as a universal term and then the next one is uh in the virtue of of contentment and then the benefit of silence uh and then love in youth and then old age and weakness uh and then the effect of because in our tradition we have a thing called education and then you have in تربية is that uh adab what we call in our tradition to the teaching of adab so the the gullistan was uh you know translated early on into different languages uh one of the first languages that was translated was in french and uh the the france uh in france they they learned farsi and and as a matter of fact one of the people who translated it into a german and in france they actually knew flu and farsi person and so when they translated it into french in uh in the 1600s almost 350 years 30370 years ago they translated it into france and the the first chapter was uh given to a person who was a governor government official in france and he uh he fell in love with it because it's an advice to the king and how to run a government and it's a beautiful advice it's not you know now we have you know you have john stewart meld who has his ideology of how to run a government so there's there's that there's all these style of running the government but saadi has a style of running the government that is very ethical and it's it's you know the person we have a proverb they said do something that when you when you're barbecuing because all are proper and precious about food because we always eat so when you're barbecuing do something because the seek traditionally wasn't made out of steel it was made out of wood right the the wood the little wooden ones so they said when you barbecue make sure that the seek doesn't burn and the kabab doesn't burn right so that balance is very important and that's what he's doing he's bringing this balance what he gives advice to the kings and then he also gives advice to the to the to the citizens like because it's a two-way relationship right so he lasar karnat when he when he read this first chapter he fell in love with saadi so he named his son saadi he named his son saadi uh his son was a genius he was an engineer and he died at early age uh some say 25 some say 32 but he died in a very early age in uh in a thermodynamic engine that you know there was no pattern back then but you know that's his his invention uh you can even wikipedia that it will come you know just put thermodynamic engine it will come saadi karnat and it says inspired by the great sufi muslim saint of of perjah saadi shirazi the name so so then his he has another son he he names him saadi as well he dies at the early age so his brother has a son named saadi because of the two sons that they lost and the amount of love they had for this book and for this man this saadi karnat become the president of france from 1887 to 1894 so you have this man who is inspired his name is after a a spiritual master and a poet muslim poet and there are so many i i want google saadi street and saadi avenue all of these street came and from france to brazil because he was really a popular president so uh that their name after him so gulistan was translated in 1634 the first time into other languages and in 1654 it was translated into german and his entirety and the person who translated actually he knew fluent persian he he studied in iran he learned farsi and then um 1848 um then another translation into uh german and all of these translation are it's amazing some rhymes and and and they it's it's beautiful the based on the reviews that the the people of that language did uh the first gulistan that was translated into english uh by uh richard bernie was in 1888 so he translated into english uh but before that it was translated as a not as a fold just as chapter as you know this eight different chapters so some people they translated a few chapters from it and the first one was 1774 was by uh stephen uh sulevin he translated into english in 1774 but not the full uh translation anyways this book has been for the past almost 400 years has been on a tongue of the people other than the the persian uh they did in in uh autumn and empire they had it as a classical text i know that in india they actually read the gulistan and then like the the the paper that i gave you guys this paper all of these poems were taught in india not to the muslims even the non-muslim schools i made a hindu a seek lady in in in uh one of my programs and she said that she she had a memory she was in her 80s she had half the whole thing memorized and she read the whole poem from memory because i was six years old when i memorized it in india she said in our school they didn't teach it as a religious text they taught it as a text of ethics to teach people ethics um so what happened is when uh when uh saadi passed away for the next 100 years everybody copied saadi's style so every book was in this style uh including the there's a beautiful book inshallah when i hope to teach the book it's called baharistan of mullah jami of the rahman jami uh here's is probably the best one but a lot of the people they i mean i have a list of here like two pages of lists of books that i don't even know who that they copied this style but it was just like a lot of copycats let's put it that he started this new genre of of how to do poetry so what we're going to do inshallah today i wanted to go over this poem uh people didn't get it they can pick this up it's in here brothers and sisters this is from a book called punch guitar the five is called because there's five books in one so the punch guitar is the first book we studied uh after the quran and judiciary they made us memorize this the whole book uh but bad memory most of them are gone but uh this this poem uh the first three poems are very important uh because they talk about um they do talk about uh things that are essential in our life so we'll do this and then inshallah see where we go from here so بسم الله الرحمن رحيم he starts the book with this with the name of Allah the compassionate the merciful and then he says kareemah he started the book by by calling upon Allah and this is one of the ways of of the of the great masters spiritual masters they always start their book with calling upon Allah uh so he says kareemah oh the most generous oh kareem forgive us in the state that we are in we're not asking for forgiveness for my sins in the past for this for that kareemah oh the most generous forgive us in the state that we are in whatever state we are in we want forgiveness because in any state you can use Allah's forgiveness even in your peak state of obedience you can settle use Allah's obedience because they could do better there are people who are doing better than you right there's always room to be closer to Allah one of the secret of this poem is the word kareemah and this is why that book the punch kitab is also famous as the book of kareemah kareemah is the name of Allah that the one who gives the generous one right but there's other names that Allah has you could have used rahima or the merciful right it would have rhymed the same right malika any of the nine most of the nine names fits in there but why do you choose kareemah kareem there are names of Allah that you ask Allah gives you جواد like you say you Allah have difficulty financial difficulty Allah help me you know alleviate this yalla i'm sick heal me Allah will do that because you asked it will respond to you right kareem is the one who gives without asking did you ever ask yalla make my heart beat this many times every day so you know we don't ask for that yalla make me do the breathing constantly when i'm sleeping you don't ask for this stuff yalla don't give me a headache yalla we don't ask for these things but Allah He does it all the time He just keep giving to you right He keeps giving and giving Allah through this name He gives without asking so سعدي is so smart he said if he gives all these stuff without asking how much would he give if he asked him through that name how much would he give if he asked him through the name that he gives without even asking so that's what i was saying so what does he ask for the best thing you can ask for forgive us in any state that i am in any state that i am now he is going to qualify his first line with the second one why is he asking that because i'm a prisoner of my own nafs i'm a prisoner i know that my reality say i'm a prisoner of my own nafs so i want your forgiveness in every state right and every state that i am i want your forgiveness because the nafs is like a rope that's gone around my throat and it's just dragging me like an animal towards the things that i don't want to go right and the poet said he said the great lovers right they take that rope off their neck and they put the rope of god in their neck and that's what he said you know that and then they let god take them anywhere he wants just take me anywhere you want right because it's a rope it's just let go right let go to allah but he's saying i still have the rope of my nafs around my neck and it's dragging me towards evil so please i want your forgiveness in every state of my life we don't have right right is except to you and the reason why if for god in person we use the word to when in in person in the same way we have they say and then they say right and farce we say to and then we say so so for example my niece is here she would never call me to she will always say because she's younger i'm older right i can never call my older brother too because it's bad i have to call him as a sign of respect but why do we call god too he said we don't have anyone except you and he wants to take a hint on that that no the reason why any yes well yeah that's that's pretty good but the reason why is because so more is always plural as well so is a group of people you say you say that respect for someone it's like the royal we right like the king will say we it's only one right we are delivering this so because it has that plurality in it they use the word to for god so there is no there's no ambiguity is that's the reason why they use the word to forget yeah yeah is that plural as well or no no it's singular right that's the difference yeah yeah so the in in persian this it has the yeah exactly that's the reason i think that's the reason is because of the because of that fear of plurality so then he says i don't have anyone except you to come to a rescue فرياد راس is a very interesting word فرياد is to shout for help like if you're getting drowned in ocean you just shout from the top of your lung that's it he's doing right he's shouting go to go help him so he's saying i'm shouting from the top of my lung and i don't have anyone to come to my rescue except you you're the only one who can rescue me and and this is in every situation any situation in your business and your work with your parents with your friends with your children and everything you have issues who are you going to go to you're going to go to الله and if you do that calling and this is the calling a lot of people you know they say you should call like an orphan who has lost his mother and just desperately looking and anyone that she sees with the same clothing grabs just grabs it and it's not even it but that calling is what Allah loves when you call in desperation he will answer Allah will always answer that so he says we don't have anyone but you to come to our rescue right توي او سيان را خطاب اخشبه سوي you are يا الله او سيان او سي is Arabic any words in farce that has saw the taza is from Arabic so any word that you see in farce that has those four letters is origin is Arabic so او سي is an Arabic word which means sinners people of disobedience you are the one يعني انك اوه فارغة العاصي. فارغة العاصي وابس. خلاص وانتهي. لا يوجد أي شخص يمكنك فرغة العاصير. who can forgive except الله. right. ناقه دهر مارا زراحي خطا. So then at the end of this point we says please ya Allah now he's doing انه يساعد And he'sask the Great God يوجد. يكفي اعطي الجفائر when he misses the Bosai, يjiهett خطاء خطاء is a mistake. خطاء is also a sin and sin is to miss the mark او انتبه فى الم عودة so you don't hit the Bosai it's the same in the في المسلم ، فهي من المسلم ، فهي يقول ، توي أو سيان را خطا باقش وبس ، right? أنت فقط ، فهي يقول ، نجاة أرمارة زراية خطا ، تتويني من هذا الحد الذي هو خطا ، هذا الحدس ليس سيقوم بسيارة بولزائي ، أريدك في مواجهة الثالثة عنوة الالكهولية ، يقول ، لماذا تعرف ذلك؟ أمساً أساعدة ثمان ، شخص يذهب من ذلك و سأذهب من ذلك و سأرى ما they are teaching ولكن one of the things is let go and let God let go and let God like you have to let go of that I am unable to do this and this is why one of the things I hate about corporate America and I think it's disgusting to see that in a Muslim organization when people who use the word I I want this I'm going to do this I did this who do you think you are like how do you do it like how does I do anything if the machine of Allah is not there can you do anything why didn't the knife cut Ismail he tried he got the knife put the son down trying to cut but it's not cutting because you can't do it if Allah doesn't want it they can't it has to be the machine of Allah in order for it to happen so we always use the word we insha'Allah we will take care of this we will do it and that should be the and it would also humble people it's the word I it's just so weird for me to see that in the Muslim institutions as well so he says please hold us if you are going on this path of خطاء خطاء دار جزار وصوابه منه and now at the end he is being smart and it's always good to be smart because they ask Abu Hanifa about the dua for the Kaaba right because he was smart when you see the Kaaba for the first time your first dua is accepted we met Umrah together with her too so I always tell him you know they ask for something I want that job okay you got the job or whatever but they ask Abu Hanifa what should we ask for that dua when we first see the Kaaba because that's the dua that is accepted they ask Allah except all my dua after this dua that's smart it's all your dua you become the person everybody will come to you make dua for me when you are in the last line intelligent and he is saying خطاء دار جزار can you just all my خطاء all my mistakes just put it aside and just delete them وصوابه منه and then give me reward because Allah changes خطاء into blessings Allah does that when you get it Allah will elevate your rank so high that you couldn't have got it through worship but you did a sin and you remorse the remorse is so bad that you just keep getting elevated yeah so this is the one for Allah now here's a secret of this you'll get it then the second one is in the praise of the Prophet SAW and he says زبان تابوة الدردهن جائقير سنوية محمد ودل فزير he says for as long as you have your tongue in your mouth what's beloved to your heart is the praise of Muhammad SAW right and it's so interesting that they knew the psychology of the cell the spirituality of the cell that there's a connection between your tongue and your heart what's a منافق you have a hypocrite in our tradition a منافق is the one who says on their tongue was not in their heart that's what they say oh it's a منافق he told me I'm so beautiful and then when behind my back said I'm so ugly that's a منافق it's a hypocrite they say on their tongue was not in their heart they don't think you're beautiful but they say it to you right so a منافق he is saying here that if you want to know what your heart wants is the praise of Muhammad SAW that's all it wants ask all what the heart if you do all the Allah SAW تب القلوب ودبائها وعافي تلبداني وشفائها ونور الأبصار وديائها وقوت الأرواح وقذائها وعلى آله وصحبه SAW just a heart is that give me more give me more because it's food for the heart give me more it's joy just the name Muhammad SAW right they said for as long as you have your tongue in your mouth in the way poets do they make it so beautiful they just say I just say praise of the Prophet SAW everybody has their tongue in their mouth right all the time so he's reminding you all the time just do praise on the Prophet SAW because that's what your heart wants if you want and happiness is in the heart حبيبي خدا عشرافي now he's going to qualify why he said that he's the Habib of God حبيب الله حبيب الله you know the Sahaba were sitting by the Hatim and they were talking and they were talking about the other prophets and one of them said سبحان الله ليسا محسي الله موسا كليم الله وإبراهيم خليل الله and the Prophet SAW passed by and he heard it وانا حبيب الله and I'm the Habib of Allah and the Habib of Allah the Beloved of God is also a friend is also the one who speaks to you is also a messenger all of that is in the Beloved but a خليل is not a حبيب a كليم is not a حبيب the مقام is not that مقام the one that you love is the highest right the one that you love is the highest صلى الله عليه وسلم so he says he's حبيبي خدا he's the Habib of God and then he said عشرافي أنبيه he's the most noble of all the prophets one of the things I love about this poem he doesn't say عشرافي المحلقات عشرافي he doesn't say the best of human being the best of creation he said the best of the prophets he doesn't even want to compare him to us he doesn't even it's an insult to compare him to us he's just comparing him to all the infallibles the prophets who are sinless he said amongst this elite group of people the prophet صلى الله عليه وسلم he is their عشراف he is the leader يا إمام الرسل يا سندي أنتباب الله he is the Imam of the Messenger he is the best who is the Imam who do we put forth as an Imam the best the one who knows the most Quran the one who has the most knowledge the one who has the most ethics the best أخلاق anyone in the Hanafi field the last reason is the man who has the most beautiful wife and why did Abu Hanifa put that in there because the one who has a beautiful wife their eyes are not on the other people they are not looking at other people like even to that level of subtleties right so he says حبيبي خدا عشرافي تأرشي مجيدة شبوة المتقا and he says okay do you want me to give you more qualification of who he is the Arsh of God is his pillow this is one of the most amazing things that anybody has ever written about the Prophet ﷺ this life مطقا is something you lean on this is like a مطقا right now and مطقا is a pillow like usually people get a pillow put behind their back and they lean on he said what did he lean on the Arsh of Allah in the night of Asrana Miraj right he went to the Arsh of Allah سبحانه وتعالى above the Arsh with his shoes with his sandals that's why we put the na'al on our head or on our heart we have the na'al of na'alain you know the shoe the symbol of the shoe of the Prophet ﷺ on our head right نعلي كبيه أفجان حمين مركبة that's all توجسر سلطان شك تبات شنين بدا he said I'm sorry he said do you want to know who the Prophet is let me tell you who he is the mark that remained from his shoes became a crown on the head of the kings the Muslim kings they were kufis with the sandals of the Prophet ﷺ on their head he said that's the mark of his shoes he said that's who he is and may it remain like that for eternity إن شاء الله so he's saying let me tell you who he is let me tell you why I'm asking you to praise him with your tongue all the time because the arch of Allah was his pillow like he was above he went above the arch then he says صور جهن غير يكرون براق كبق زاشت as قسر نيل رواق he said he wrote this براق now one thing about the براق is very interesting and a lot of people think because he had wings and it was flapping probably and going from مكة to Jerusalem no how he explains it how the براق went he said the براق put his hand forward like a you know you know how the deers they cross over a fence they put their hands forward he said he put his hands forward and in one hop went to Jerusalem just in one hop it wasn't a struggle a flap the wings were just decoration that's what it was this is decoration just to make it beautiful for our Prophet صلى الله عليه وسلم and then he says كبق زاش as قسر نيل رواق it went through this قسر this palace with a plethora of shades of blue lights now if this is not a كراما I don't know what it is this is سعدي was born in year 1201 probably around 1201 some say 1204 and they died in 1299 he was around the same time with مرانا رومي but if you look at the hub of telescope photos of the heavens it's all shades of blue lights and it does look like a castle lit up how did he know that it's amazing like these poets so he's telling us that this is the man that went through the cosmos went to the Arsh of Allah he's Habib of Allah he's the best of Allah's messenger this is why I'm asking you so if you read this poem backward alright always when you read a poem forward try to read it backward as well read it backward it takes you step by step back to the point so it will actually help you understand it that okay this is who he is he went to the Arsh he wrote the the براق he went through the the seven heaven he's the best of Allah now now praise him with your tongue all the time because your heart would be at ease in a peace alright so for the sake of time we'll do the last one I usually do each one in an hour hour and a half session with the students but this is an online session so we'll just try to make it short and brief and I'll go too much in the detail of the language so the next one the last one is the nafs now خطاب the nafs خطاب is from a word like we give خطب you know خطب comes and gives a خطب right so the first one is مناجات is a مناجات in the درغة of مجيب الدعوة the one who accept your دعوة and the second one is in praise of the Prophet now the third one is خطاب the nafs a lecture a خطب to the nafs right because he knows you can be nice to the nafs all those people who destroyed themselves خلصان أمر عزيزة مزوجات as حولة تفلي نقش 40 years of this precious life that Allah gave you has passed and 40 is used as a symbolism here for a great portion of your life right because they say traditionally by 40 you should be really set of what you're doing because after that it's just it's just a continuation of what you accomplished خلصان أمر عزيزة مزوجات as حولة 40 years of your life passed but your infantile state hasn't changed you're still a child not in a fitra nature he's not talking about fitna nature he's talking about childish nature oh I want this I want that I want this I want that right like in other words milk drinking milk and you haven't gone to say hey I gotta I gotta get off the breast get off the milk start eating you know just that growth hasn't come to you you're still a child right why همبو حوار حوار صختي all your life these 40 years right what did you do your companionship was your howar and your howars that was your companion desires and passion parties just feeding the nuffs giving the nuffs whatever it wants همبو حوار صختي not even for a moment you could have done something nice something good something beneficial something rewarding not even for a moment you could even take a moment off to do that all your life you did this not even for one moment you could have done that you could have because what he's saying there's a taste in virtue in ethics there's a taste if you if you if you get that taste in your mouth right like اقبال صجلي اشقوا تو عبادت من مزاعة هاي right if such day is done with love you can taste your عبادة your worship خالي صجلي متو دنيا هي بساك تيه tasteless suchness as everybody can do that empty meaning this one so that's what he's talking about if you do virtuous action there's a taste that will enter that you will not do that you will not go back to sins and a lot of people who sin and disobey they never really tasted the beauty of this deed they never tasted it they never did how many people have prayed night prayer when everybody was asleep and they kept praying until they broke down and if you do that and you tell me are you going to sin after that you come and hold me responsible because if you do that one night for Allah it will change your life for eternity I'm telling you it will change your life I know people that their entire life change with one night but they stood in prayer and they cried and they talked to Allah until they found themselves and when you find yourself you find God God is in the heart of every human being but if you are lost yourself right like the bumper sticker don't follow me I'm lost if you are lost yourself like how are you going to find God right there's a beautiful story that Saadi has about a man who wants to go to Hajj and he's going and this man asking he said where are you going because I'm going to Hajj and then he keeps traveling and then the main shout he said he said he said I don't think you will ever make it to the Kaaba it turns out why you say that he said because this is the path to Turkey you're not going to Turkey you're going to a Turkey to Turkestan right so anyways the point is that you have to know yourself find yourself and then you will see the light of God and then he says which line do we do the second we did the second we did the one okay so so so you have built you have not built you have not built you have not built for the man where are you going now the important you say you have not built or you have not built it's the same thing the moon in the moon has the same negation don it's the same from the same word the moon is the lean right I'm doing the tan he said don lean لا تنسوا على هذه الحياة because life has no pillar to lean on جنرally like if you go to a masjid with all the pillars everybody goes lean on the pillars right we everybody loves leaning on the pillars especially in Medina and Mecca and you get tired you go lean against a pillar he said don't lean because it has no pillar you will fall into this abyss in other words be always upright and vigilant قل امانتوا بالله ثم استقيم say i believe in Allah and then be upright be vigilant right so ماكن تكيب امران او بايدار in other words don't fall into the sleep don't relax you always have to be like the rabbits the ears are going always because predators are coming from every side you have to protect yourself مابوش اي من ازبوزي روزكار never ever feel safe from the great game of life and that is where everybody falls into where they think i'm good حمد لله nothing you know as i mentioned the story before there's a man that came and i give him advice don't go they're going to to a city of a sin city a place where a lot of sin happened in gambling so i don't even want to mention the name and he was really into the dean you know beard and the whole shabang and he said i'm going to go with my friends i want to do تبليب and i'm going to do that one to them so where you going so i'm going to this city as a man that's a bad sign i wouldn't go to that city you have travel of ماسية you know this is a travel of sin we're not allowed in sharia to go places of sinfulness right you know people so in any case i told him i said don't go no no حمد لله my email is good my you know i studied you know i did i mean overseas for a year blah blah blah and i'm going to go i said what who is it so we got a big فان this 15.000 in japan all my old friends are going i said man one versus 14 is bad odds and i even told him even in jihad you can run away so one one one against four but you're going against a big odds no no no my email is i don't know and then i didn't see him for like a while after a few months i saw him beard and everything is gone تحطوز coming out right oh man what happened and i knew i i knew exactly what's going to happen because the odd was you know you don't want to go against those odds so he's saying don't feel safe from the great game of life it will it will find something to just drop into this abyss and you will once you fall into it it's really hard to come back and people can come back by making tow but but it's just you get exhausted after a while and people go on a path and they most of them they don't come back but in شاء الله so so now look at the sequence of this there's two ways of looking at it so you're starting the poem with god's way of looking at things god is telling you listen ask help from right here ask me god is saying ask me for help i'm the one who can take care of you you have issues in your house you have issues with your parents you have issues at your work you have issues with your help ask me i'll take care of you but ask like a child crying right in desperation roomie has a story he says that uh that about a about a man uh he who owes a lot of money this this عالم the sheikh he owes a lot he owes everybody money from the sea but just keeps borrowing and he borrowed it people say hey sheikh can we get them and he's a righteous sheikh like he's a good man he just keeps borrowing and then he makes food feed people he gives he has no money he has a line of people sheikh can we have our money can we have our money and then he gets kind of really bad and people like hey what kind of sheikh are you and then people start calling him name and and then so and and then this guy comes this uh this kid come like 670 old kid he's selling cookies he goes oh he's selling cookies i'll buy all your cookies he said really he gets all the cookies he gets he eats it he gives the people he goes well this man i don't have any money i'll give it to you just give i o u right and this kid start crying he's like i'm an old friend um you know what's going to happen when i get home please and he keeps crying and crying anyways he's just like he's just like what can i do i have no money look at all these people in line like you know get stand in line next to them and and then this person comes he goes all you sheikh so he goes yeah he goes out i have this gold bag of gold going for you somebody said and he goes okay thank you very much and he gives all the people there and everybody's gone happy and what was the secret of it he said when you ask god you have to do it to a degree it's like a pot that you put fire and fire until it boils over he said it was a cry of that child that boiled it over and i lost in the the rescue because Allah knows my intention i'm feeding فقرا i'm feeding people i'm like keeping any money for myself but it had to be that i had to take it to that level and we ask Allah but it's sometimes when you just really are desperate when you ask and i've seen it i've seen it with my own eyes people who went to umrah with us and they had they went without such difficulties and i know like a woman went with us she said uh you know her son couldn't have children and they were made for over it over a decade and uh she said the only time i'm going is just ask Allah and just i said just just go to the the the cabin just hold on and she went and she's held on and she was crying for hours and she said you and then so uh two years later they went back with the child and the son and the daughter-in-law and as as to give gratitude that you know yalla thank you for that but it has to be a wheel you know it can't be this fake lip service yalla you know give me this give me that so he starts from that and then he's saying you know my prophet that's my beloved sin prays upon him and then he's saying listen you want to be successful you have to take care of your نفس you have to control your نفس now our perspective with this نفس we look from down up we got to take care of this نفس first and then once you have the نفس in control i got to praise the prophet so once you have that then it's just it's a you go through this because all the doors have been shut to god except the door of the prophet so that's the only way you can get to god time if jesus was through jesus at the time of moses was through moses at the time of ibrahim was through ibrahim alehsan but that now until the يوم القيامة is through the prophet sallallahu alaihi wasallam sallam الزاك الله خيراً and uh i don't have my uh for the uh let me see if there's any text so i think we're done inshallah if there's any any questions from here or online i don't have my uh my laptop next to me maybe city money you can send me a text was it clear okay yeah all right الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وصاحب جميعين سبحانك اللهم بحمدك أشهدون الله إلهي لأن تستغفرك واتوب إلي ولا عصر إن الإنسان لا في خوسر إلا الذين أمروا وعملوا الصالحات بتواصلوا بالحقوق وتواصلوا بالصباح الزاك الله خير إن شاء الله وطاله next Saturday will start the actual أستان أفساعده with the debaucha إن شاء الله