 If we live in a life only focused on immediate gratification, it gets very, very, very difficult to be patient. We talked about this two or three classes ago, to be patient through the good deeds that we have to do, right? Sorry for the people who said there's no sound. I don't know why there's always no sound. I fixed it now, inshallah. Apologies for that. So the origin of renunciation, first as we just discussed, the origin of desiring to do this is you, we get the light, right? And then the Prophet ﷺ told us that if, before we get to the origin, just one more hadith, that if someone renounces the world, they will feel relief in their heart and their body. And if they pursue the world constantly and constantly desire this, they will have an increase in worry, sorrow, and anxiety, right? So we have to examine ourselves. When we're constantly feeling worry, and sorrow, and anxiety, and stress, why is it, right? And this is one, this could be one leading factor. And I definitely know that this happens when you get too caught up at work and you get too caught up in stress and politics of situations and so on. It can become all-encompassing, and then it becomes very difficult to focus in prayers and just the worry encompasses someone, right? And it might start showing up in your dreams and you might just not have proper sleep. So many things can happen through stress because of worldly things, right? And so that's the level that we want to make sure that we try to avoid getting to that point. So then, how do we attain this state and this knowledge, right? So we have to actively see this place as insignificant. This is probably the most important thing. We have to actively see the world as insignificant. It's not significant in the sight of Allah. Someone asked a question the other day that the dunya or why is it that someone who might sin a lot or not pray a lot or disbelieve in Allah is so wealthy? Like why would they be so rich? And why is it that someone who does do a lot of good deeds, why would they be not wealthy? And it's a good question. The understanding in many contexts in other religions is that you do good and you will be prosperous and successful in this life. And prosperity and success mean worldly prosperity. And if you do bad, you will be damned and punished in this life from a point of wealth. That's not the understanding of our religion, right? The understanding of our religion is that the people closest to Allah, they don't even want this way. If it was offered to them, they say, I don't care. If they had all of the riches, billions of dollars offered to them, it's insignificant to them. He says, do it to the point. Remove the love of money from your heart until money becomes the same as pebbles and sand in your eyes. And we're going to get to a section where he says none of this is required, these are all high stations. But this is what we're talking about, the comparison of Jesus, the prophet Jesus, these be upon him. There's various statements where he mentioned this, that you won't reach a station of nearness until money is the same as sand and dirt, right? And so we want to keep that in mind. The prophet Salaam told us that this world is not worth so much as a gnats wing to God. It's not even worth this, what is a gnat? Like a little, little, little, I mean, it's a microscopic, you could say, bug. Not even worth the wing of a gnat to Allah. It doesn't matter. He gives it and he takes it, but he doesn't give it because he loves somebody, or he doesn't take it away because he loves somebody and he doesn't give it because he hates somebody and he doesn't take it away because he hates somebody. But the people of nearness, they don't even want it. And he said, the prophet Salaam said that a cursed is everything that the dunya contains except that which is for Allah, that you will be essentially, he's basically saying that it is cursed and it is filled with problems except that which is for Allah, right? And what this does, when this knowledge comes in, so this is literally step one, step one is this knowledge has to sink in and we have to actively see it as like, this is not what I want, right? And this is difficult to do. The sahaba would make comparisons to bodily excrement and so on when talking about the dunya and carcasses and dead bodies. That's how they would talk about the dunya. They'd be like, oh, you want this? That's what it's worth to me. You can have it. It just, it wasn't significant enough for them to pursue actively. Allah might have given it to them. The idea is if it's given, you hold it in your hand, not in your heart. Hold it in your hand, not in your heart, right? So that's step one is sit with the knowledge, reflect on these hadith and think about how much this place is actually worth when it comes to the grand context of it, right? And one other way to do that is to reflect on the day someone is going to pass away. And the moments that we are going to be buried and put to rest in our graves. And what will actually come with us in that? Just reflect on it. Come up with a list of here all the things that I'm going to take with me to the grave. And then think, okay, of these things that I'm going to take with me, how many of the things that I worry about in the day to day are on that list? I mean, you can't take your bank, no matter what, the bank account can't come. I mean, you can put like a slip of the statement, the bank statement in there and that's about it. And the worms will eat that eventually, right? What's going to come with us? Actively think about it, right? How many of the things that we constantly worry about, the promotions and the politics and corporations and all these other things? How many of these things will come with us? How many of these things will come that stress us and occupy our minds? And when we reflect on that, we realize, oh, it's not really any of it because the only thing that's going to come with us in our graves, physically people will be in a coffin, white sheets, two white sheets. And then spiritually the deeds, the good deeds and bad deeds, the deeds will be with them. It's about it. Family, even family doesn't make it. If one or two people would bury us, then they'll leave too. Even if they stay for five hours at the graveyard crying and making dua and so on, they'll eventually leave. Who is going to be with us at that point? Only Allah. And Allah with our deeds. Allah will give the believer their deeds. So when we make trade-offs then between things we could be doing to get closer to Allah and things we could be doing to get closer to the dunya, that's when this knowledge has to sink in, right? And be like, hold on a second. I'm trying to at least do a portion every day. That's for my afterlife. Additional work. Five prayers. That's already the basics. We've got to be doing that. We're talking about additional. Extra quran, reciting more, doing extra dhikr, being kind to people, giving extra charity. All of these things, these build up. These build up and these become deeds that then they go with us in our graves. And then when difficulty is about to descend in the grave and we ask that this never happens to any of us, that if it does, the deeds protect us. They come out and they protect us. And no, no, no. The quran comes out and says, hold on a second. Someone, you're about to get punished and says, no, no, no. This guy or girl, she recited quran. I'm the quran that they recited is protected. Surah Mulk is a perfect example. It literally comes and protects in the grave. Surah Mulk after Isha every day takes three and a half minutes to recite. Very few ayahs total. A page and a half. And it will protect somebody in the grave. It will protect someone in the grave. Right. These are examples of things that we want to be doing. So, yes, question. Okay. I was just going to mention. I'm just for fairness sake. Also, when you're a good user, it makes you more prosperous in business. For the reasons why it's because you're more patient. It builds up a lot of qualities that help you naturally be successful in business. Definitely. So, a lot of times, if you care about people genuinely, you can do better business. You're patient. You're honest. You're being a good Muslim. You're honest. And these qualities will generate trust. And then you work hard. You have a lot of qualities that you make to trust. Yeah. Yeah. If you use it for your family and people build it up, it is a good thing. Yeah. Definitely. But the practicing Islam in the best way will attract all sorts of blessing to somebody. Blessing in their wealth. Blessing in their time. Blessing in their family. Blessing with any situations that they might be going through. All sorts of blessing. And there's a lot of ways within our religion that someone can increase their sustenance. Increase their risk. Right. There's a lot of different ways to do that. The idea, though, is that the intentions that we have deep down inside are not clouded by love of this place. We're like, yeah. If Allah blesses us with more, Alhamdulillah. We can ask for more too. Alhamdulillah. But that never gets in the way of our worship to Allah. That it's not that the only time we worship God is when we want a promotion or when we want a new job. But all the other moments we're not there doing extra worship. There's a problem there. Right. There's a means that when the love of the dunya comes in, now we know Allah is the ultimately the one who controls the dunya. And so now we see. Right. So it has to be done in a measured way. And the desire has to be uprooted. But yeah, no, very, very good point that that's made. So the origin, that's the first point where we have to realize that the knowledge has to be present deep down inside that this place is not worth. This place is not worth. This place is not worth loving. And someone's asking about questions. We just, we will do the online questions in the live right when we get a chance for a break. We're going to just, I got a lot to get through. Yeah, I got a lot to get through. And so we'll do it right out. We'll do it after inshallah. So what net then is a sign that somebody would it would be distracted that when the love of dunya gets in the way of worship. What are ways that the love of dunya will get in the way of worship? He says, don't let the pursuit of the dunya distract someone from God's worship. If we are at work and we're so caught up with work that we forget to pray. It's a problem. If we're so caught up with what people think of us, this is less likely in the days of remote work with what some, what people will think of us during the days of COVID. Or sorry, what people think of us at work that we don't go to Juma. We're like, oh, I can't take time off to go to Juma. Juma for men is required women. It's not required to go. But we just, we forget to worship God because we're caught up in dunya. And a more deeper example of it is we are offered a job with the source of the income is haram. But we take it because we're like, I got it. It has more money in it. We could make less money doing a job we know is permissible. We could make more money doing a job we know is haram. And we take the haram. That's very common in the community these days. We have Muslims that unfortunately owning liquor stores and selling liquor as their primary source of income. And just, yeah, there's a lot of money in liquor, but the money is not halal. It's not permissible. None of the traditional ulama ever permitted us to sell liquor or to sell drugs as our source of money. But for sure, can it be lucrative? California cannabis economy is booming these days. If someone wants to start a nice cannabis business, they could become millionaire really, really quickly. But is that permissible in our religion? No, not permissible. Rare exceptions of certain medical things and whatnot, but without getting into that. So we have to be mindful then of our source of income. Another way we might get caught up is we might have to face a difficult decision. We might decide, hey, I could get a car that is affordable and it's not the coolest car. Or I could get the Benz or the Tesla or the Beamer. And I got to take a loan for the car. Taking a loan in our religion with interest, if it has interest in it, it's haram. It's stern haram. Allah mentioned in the Quran that, and again, if we're in this situation, we don't lose hope. We just have to learn knowledge. We rectify the situation we might be in. It's not the idea is to not, it's not to lose hope and to give up. But that he mentions in the Quran that Allah wages war. Allah and his messenger will wage war on the one who takes interest. There's no other sin that Allah explicitly mentions that he'll wage war on. Not adultery, not drinking alcohol, right? None of the other major sins will receive the war from God. It's very serious. But we just, we might take it lightly. Why do we take it? Because the dunya, the love of the dunya has overpowered us more than the love Akhira. That if we were deeply concerned about the Akhira, we'd say, hold on a second, I got to examine this. Is this permissible? Can I do this? Right? I mean, I remember recently was having a discussion on loans and, you know, all different types of loan student loans being in that discussion as well. And it's a tough choice. Someone says, hold on a second, I want to go and I got to take out 200 K of debt. And is that permissible to take out according to the majority of the scholars is not permissible, right? It's an interest bearing loan. Is there any other way for us to make money? 99% of chances there are. But if somebody says, hold on a second, I have to absolutely do this. And we forget the fact that something is impermissible. That would be love of the dunya coming over love of Allah. And so it's in these types of trade-offs. Very difficult decisions. When it comes to economic decisions, and it's some of them. There are some of the most difficult decisions that a Muslim has to make because the society we live in has normalized these things, right? Credit is not Haram, but it has to be 0%. That's all we're saying. But if we happen to be in this situation, okay, we make repentance. We start to pay off our car loan or our student loan or any other loans that we have that of interest as quickly as possible. And we repent to Allah and say, Allah, I didn't know or I wasn't able to implement it. Please forgive me. And then we move on from that. We don't have to let it drag us down. But we don't actively do it moving forward, right? That would be important to keep in mind. And so the... What is dunya? Dunya is the world, like the ephemeral pleasures of the world. That's what dunya means. So we define world earlier as not... The world would be all of the things that distract you from God. Everything that distracts you from God that's in this life is considered dunya. That's essentially what it would be, right? So then we go on the next few steps. So again, it starts with the light entering the heart. Then it goes into the knowledge that somebody has, that the knowledge that someone inculcates inside that this place is not worth loving. It's not worth it. It's seen as insignificant in God's eyes. And then what do we do? We start to remove the different categories of love that could be possible. Category number one, we've been talking about this. Wealth. Money. Money and wealth, that's one big category that we actively have to pray to Allah to remove. It's very difficult. This one is not easy because the human being is naturally inclined to desire this. It's a desire. But many of our desires, we are naturally inclined to have them. Obviously, if someone didn't desire to have some money, they could never make ends meet. They could never live. They could never have food and so on and so forth. The desire itself is not haram. The excessive investment or the excessive obsession with the desire is what becomes a problem. And again, it's still not haram. None of these things would be outright haram until they lead us to haram. So the extreme end is when this love of the world leads us to haram. As we just mentioned some examples of it. Someone, we take out, we do a job that is a source of the money is haram. We get caught up in interest when that's impermissible and many of these other things. Then we get into things that just distract us from worshipping Allah. And love of money could be one example. Then he says, after that, we want to remove the love of prominence and fame. The love of prominence and fame. What is the love of prominence and fame? These days can be defined best as the love of followers. It's super easy to get these days as well. The verses before you have to physically be following people around. And now they just digitally follow, follow, follow, follow people. But the love of that, the desire to get more of that. I want more and more likes. And if I post this and I get more likes and not any analyze. And let me figure out how exactly can I optimize way to get the most amount of followers. That is far from our tradition. That is far from our tradition to the point where sometimes if it prevents us from speaking truth. Speaking truth because we know that the people who we would be speaking the truth to may not like us anymore or follow us anymore. Ooh, big problem there. Big problem there. Especially if it relates to something that would be in when it comes to the concept of religion. So we remove the love of prominence and fame. What this does is this now makes somebody give prominence to the one who deserve prominence. You and I don't deserve prominence. Like if we think we're something, how are we going to magnify the one who deserves to be magnified? We're too busy magnifying ourselves. Look at me. I hold my accomplishments like this. And we're just like in this virtual digital mirror of narcissism where we just love ourselves. That is actually a form of shirk. It's a form of a very, very deep hidden shirk called the shirk of the nafs where someone tests the nafs and their ego as a God. And they began worshiping themselves. So I look, make sure I look right way. Every little detail they just they're in it. It's fine to look nice, but I'm talking about like it's an obsessive. It's an obsessiveness with, with how, how we, we look with how people perceive us and we begin to worship ourselves. Right. And that is very, very dangerous. So after love of wealth comes love of prominence and love of fame. And we want to remove the love of prominence fame. And yeah, someone mentioned the love of status, position, attention. We should never want position or status. Right. And so that gets into the next one. Love of power and leadership. That there's nothing wrong if Allah gives someone leadership. Okay. Allah wants them to do a certain position or so on, but to go out actively and to desire it and to want to control it and to never give it up. Even if the entire, you know, half the nation votes to remove you from office and still to try to stage a fake who and all these types of things. I mean, look at the types of things that happen these days. That how much people will go to, to, to what extent people will go to stay on with the power. I mean, people around the world, there's, there's literally military coups that happen where people have no problem killing thousands of people just so what they could stay in power. So they could live in the palace for like two and a half more years. So the next guy who's going to have a coup will kick them out and probably kill them. I mean, it's very crazy. Right. And it's, and it's because of it's many times coded and I want to help my country and I want to help. And it's rooted in love of fame and love of power. Right. You'll see the sincere people, the sincere ones who actually want to do it. They have a very different way of behaving than the corrupt ones. When the minute the corrupt ones get in power, they just take as much as they can. They don't give much. Right. And the people who are sincere when Allah gives them power and the tribulation to have power because every single decision we make will be held to account by Allah. It's not, not, not something we should want, but the people who Allah gives the test of power to, they give more than they take. You'll see them, they don't, they're not trying to soak up the, the, the fancy, the fancy private jets and the fancy rides and the nice cars and take the money from the state treasury and so on. No, they're just, they want to give back and they're constantly trying to do work of good. And that's one of those tests of sincerity. So those are the, the three, the three levels and all of this is rooted in just being a person whose desires have taken over desires have taken over. And so we just, one of the reasons why we fast in the month of Ramadan is it's to tame our desires. It's all of our desires, not just the desire for food. The reason why I desire for food by food and sexual relations are limited in Ramadan is because those are the two chief desires, the mother, father desires from them stem everything else. Right. But if someone ideally is able to tame their food intake and their sexual appetite, they should be able to tame all these other things, but it's difficult. And so that's why we have to actively work on it. We have to actively work on it. Right. And we do that. And then what we, one of the practical ways to start doing this is we start to reduce the amount we take from this dunya. We take less and less and less. So what does he say? Limit yourself to the needs that you have. Now back in the day, this was applied very differently than how it's applied now. The Prophet Sallallahu Alaihi Wasallam and Sahaba, we're talking literal needs, just the needs. Very few amounts of clothing, very few amount. They would eat very limited amounts of food every day. They would have very, very, very limited structures in their homes, like much smaller size homes and so on and so forth. And it was not that they couldn't have more. The Prophet Sallallahu Alaihi Wasallam could have had all of the riches and palaces and luxuries of this world if you want. It would be no problem. He was presented the option. He didn't choose not to have it. He could have been a king prophet like Sallallahu Alaihi Wasallam, right? Who's still, of course, one of the most virtuous prophets. But Prophet Sallallahu Alaihi Wasallam told us for our ummah, I'm setting this example. And he gave this example where it's preferred to take less. But if someone is given bounty, then they are grateful. And they use the bounty and the obedience of Allah. And we talked about that last week. Gratitude is when we use the blessings we've been given in God's obedience. Gratitude, we can't be grateful for a blessing if we're using it to disobey Allah. So, we start to reduce the amount. Now, how do we reduce? There's five categories to reduce, or two or three categories to reduce. First, clothing. Okay, I mean this is not that difficult to do. If we have 80 pairs of clothes, we just reduce it to 75. And give five of them away to Goodwill, or the charity. I guarantee you, those five, we would have worn one time in that whole year, maybe. And then if we have, then we slowly reduce, we have 25 pairs of shoes. Many of us might have been, we might be obsessed with these shoe market places and constantly buying the latest new shoe and paying a lot of money for it. Okay, we just reduce the amount of shoes. Slowly reduce the amount. How many shoes do we really need? Probably like a pair of sandals, a pair of running shoes or athletic shoes, one pair of dress shoes, whatever, a few pairs, right? Maybe women a little bit more because of the types of clothes and so on, right? But that's about it. Someone could really just get by with one pair, but if someone wants to have a little bit more, okay, amdallah. But we can't just be constantly buying shoes and this and that. Same thing with luxury, right? So you get to clothing, then you start with, then you go and move on to other items. Items we don't need. People who are trying to renounce the world, they have very little portion of being obsessed with designer things. If we're like really into all the designer brands, you know, Louis Vuitton and Hermes and all these different, I might be saying the names wrong, but all the different, these different brands that cost insane amounts of money. We love the status symbol that it brings, that, you know, a $5,000 bag that provides the utility of a $50 bag, but we just want it because people can see, look at me, I got this. There's a problem there. It's a deep love of the world is embedded in us, right? It's one thing to practically want something and it's another thing to want something practically and it's another thing to what's it called? To just want it for a status symbol, right? So we expanded that cars. How many cars would someone really need, right? And most people, you know, don't have like 5, 10 cars, but same thing, right? We limit to what we need and if we want something nice, nothing wrong with having something nice, but it can't distract us from the worship of God. How does a car begin to distract us from worship of God? Well, if it has a super nice premium surround sound system that we just got a bump, the later music might be filled with impermissible lyrics and we just got to do it because we got the nice car and then we start to test the horsepower and the speeding and start to speed in the car and put others around us at risk because of, you know, driving in the wrong way. These are just examples, right? Of ways that are my own and we take out an interest loan to get the car, so on and so forth. Same thing with obsession over just luxurious items. That if somebody is obsessed over with luxury, that becomes a problem, right? Being obsessed with luxury can become a problem. So those are, and he gets into examples of food and housing and so on and so forth. Example of food, right? There's some really, really, really exquisite fancy restaurants. Someone could pay a few hundred dollars for one meal, right? And regularly get attached to luckily Muslims don't drink. It's usually the wine and alcohol that costs the most amount of money. But we become just really into going to these fancy restaurants. That's a sign is there's some deep love of the world. We just, okay, nothing wrong with having some good food, right? We might not get to the point where we just want to eat like the most basic food, but we can't get to the point where we're going excess and spending and we're walking around and there's people who don't have any food to eat and we just drop a few hundred dollars on a meal for two people, right? That would be a sign that we got to work on this level of the world, right? Once in a while, if someone's company or something takes them out, that's different. We're talking when someone actively goes and they fall in love with doing these types of things, where it can become a problem. But we have to know that the Prophet Sallallahu Alaihi Wasallam and the Sahaba, they shunned it. They actively didn't seek it. Might have been given it, but they actively didn't seek the dunya. And it was something that they would actively avoid. And that's okay too, if someone wants to live that life, that's what he's referring to here. I'm not like emphasizing it as much because I know in our time it can be very difficult to live that. But somebody can live that type of life where they're just like, I just have my needs and I'm good. You know, I don't need to always, I don't need to have a bigger house every two years. I don't need to have this big, I don't need to always be up to date with the latest everything, right? That would be considered very praiseworthy. But someone who does that gets a lot of reward and they begin, when that happens, these ephemeral desires start to leave. Now the heart's open. When the heart's open, the deeper things can start to enter the heart. When the heart's open, so now the love of Allah, the love of knowledge, these things begin to take root. If you ever meet somebody who really loves knowledge, that's where they spend their money, just books. They'll spend a lot of money on books and books and books and bookshelves probably as well as carry all the books. And then they just read, read, read and learn. But you try to ask them like, hey, did you see the latest Tesla? And they'll just be like, what? And they just won't even care. So they got a car, whatever they have. But it's like they'll be so engrossed in what they do to desire, which is knowledge of Allah. It's like a very different station. That's why it's so important for us to just spend like a week with people like this for a few days that they're out there. I remember one time I was in the same place that Imam al-Haddad was born in Tehrim. And I was just talking to one of the scholars and they were just like so in this thirsty stage of loving knowledge. They had just pulled an all nighter reading their books and then they were still like super awake and excited and still had all this energy and they were teaching and then maybe there had been one or two nights that they had done this. And I was just like, wow, I'm like, I slept and I had some tea and I'm tired still. And you didn't even think you're just so excited because of this deep, deep, deep love you have for what you're doing. And this deep love you clearly have for Allah and this deep love that you have for knowledge that all the other reasons that most of us might pull all nighters, that's not why someone was doing it. And they actually got more energy from that. It's a very different, it's like a different archetype of a person. It's not, it's achievable. It's for sure achievable, but we just have to keep in mind that we want to take baby steps towards it. And the first step we take is the, now we'll just wrap this up, inshallah. The first step we take is to implement a knowledge of why this world is not a place worth pursuing excessively. Number two, what we do is we begin to work on the love of money and the love of wealth. Then we begin to work on the love of fame and the love of followers. Then we begin to work on the love of leadership and power, right? And the love of desiring position and so on. And then from there, we begin to cut back specifically in these areas. It starts at the heart level, then it goes into the action level. We cut back in what we purchase, okay? And we just reduce them out. Whatever thing we have that we love buying, we just buy less of it. And we reduce the amount of clothing, shoes, and so on that we have in our homes, right? And the amount of luxuries that we tend to get obsessed with, right? And then from there, we get into this stage where we'll begin to taste the sweetness. And when someone begins to taste the sweetness, alhamdulillah. Now they will shift the desire that they had that were channeling in one direction to another direction. And that direction, insha'Allah, will be the desire of loving Allah and of pursuing Allah and pursuing the knowledge of Allah. Then he finally ends and gives us a little bit of a way out of this, right? He says, look, if you're not able to do this. He says, if you're incapable of renouncing the world and you admit your desire for it, you're not to blame. It's all good. So if we can't do it, it's like, look, human nature, it's all good. However, he said, just know that the only time you'll have sin is if you enjoy the world in a manner that's forbidden by Allah. So if we're not at the point where we want to do this, at minimum, we have to be grateful for all the blessings that we have, right? But we have to be very careful to not let the love of this dunya get to a point where we begin to sin because of it. That's at the point where now loving the world will start to ruin us. And we already mentioned examples of the sins, right? Of the type of sins that someone can do. There's one thing if it distracts us from better uses of our time. It's another thing he says that if we can't reach it, but we begin to get into a state of sin because the last thing we want to do is on the day of judgment, we have lived life for 50 or 60 years and we spent 40 of those years, 20 of those years, 30 of those years pursuing things that Allah would just be displeased by. And by spending our life in a way that was bringing haram and losing the blessing in other parts of our life. The effect can be felt here. One of the things that, and we'll end with this, the effect of haram wealth and a lack of barakah in someone's wealth and time is felt in the next life for sure. And we pray that Allah forgives us before that feeling happens in the next life. But it's also felt in this life. More constriction comes. There's more stress. There's more fighting in the household. There's more tension. There's more problems. There's more family issues. All of these things stem many times from impermissible wealth, from haram wealth. And the source sins usually create problems in our life, right? That can happen. This can be one example. It doesn't mean all of our problems are because of this one specific thing. But we have to remember that even pursuing the world and loving the world and overdoing it can ruin someone's life here as well as their akhira, right? And staying away from it and starting to reduce it can guarantee someone the akhira, inshallah, and can really, really help them in akhira and can also assist them in this life. And so we pray that we try to follow the example of the Prophet Sallallahu Alaihi Wasallam in the way that he showed us how to reduce our love for this world and how to slowly renounce this world and how to not be obsessed with the luxuries and the pleasures and the wealth and the money and the fame and the followers and the power we do. We pray that Allah removes the love of that from our heart. That's the final thing moment. We really, really want to do this. Just pray a lot to God to remove it. All of these stations that we've been talking about, only Allah can really give them to us. It takes work, but at the end of the day, God gives you the desire to even want to work on it. And then if he wants to give you the station, he'll give you the station. He'll give someone that maqam of reaching this. And when you meet that person, when you and I meet those type of people, we'll be attracted to them because we'll know that there's some depth here. There's a lot of depth here. And there's something more than just what we see, the ephemeral pleasures that we see. So with that, we'll do a few questions and then inshallah we'll go ahead and end for Salat al-Maghrib. If there's any questions, online. Any questions here first? Yeah. Yeah, that's a really good question. The question was, can we explain the evil eye like Nazar and how does that pertain to not trying to show off or like kind of overly mention or even really to mention too many blessings. Yeah, so the Prophet ﷺ told us that the ayin is Haqq. It's real. It's a reality. The way it generally, Allah knows best, these are things of the unseen. But the way I've understood it is that when we are discussing our blessings with someone, someone has an internal jealousy about that blessing. And intentionally or unintentionally, they may give us what's called Nazar. And there's actually bad Nazar, which is evil eye. If you meet really, really righteous people, they'll give you good Nazar. And that's like a whole separate topic. It's not evil eye. It's kind of like a way to lift your spiritual station. Just by looking at you, they'll help increase you. But the Nazar you're referring to, the evil eye, it will now start to manifest as an envious jealousy. And problems will start to manifest in someone's life, right? Regardless of whether that was the intention of someone or not. So it's an unseen concept that results in the removal of that blessing. It could result in sickness. It could result in problems. It could result in issues with someone's marriage. All these types of things are within that realm. So our religion has told us, the Prophet ﷺ told us, the scholars have told us, that be very, very, very cautious of who you share your blessings with, right? Because you have no idea who's a well-wisher and who isn't. And Nazar is very real. In the world of social media, it's very real, very real. And so it's also recommended like a few practical steps to stay away from it. One, limit what someone posts. Someone who gets a new job, someone's blessed with a child, someone's blessed with getting married to very much limit. All those things that other people want, right? But they don't have to be very careful how much someone discusses that and mentions it. Especially publicly on social media. But even amongst people who you're unsure of, right? That would be one way to do it. Secondly, then someone actively should be doing do'az. And we talked about them earlier in the book on protection against these types of things. Against dark forces and Nazar. An evil eye. So there's a lot of do'az and audad and dhikr that we can do. The three is Qul'Allah, Qul'Allah, Qul'Adurah, Falaq, Qul'Adurah. It's three times in the morning and evening at minimum. And then there's a bunch of others that we should be doing regularly that will protect us from this. And even if we try to take the precautions, the Nazar can be so strong that it might still get to us that these dhikrs that we do will give us kind of a force field and fortress for it. Absolute, there's like a whole other category of jinn and of seher and of black magic being done on someone intentionally or of a jinn getting to somebody. That's all real. It's all mentioned in the Quran. So it can be linked to Nazar sometimes as well in terms of creating problems in someone's life. Does that make sense? Okay. Other questions? Okay. Let's see if there's anything online. Okay. So we'll go ahead and end with that. Inshallah, so for next week, I will keep everybody informed via the WhatsApp group on if there's class or not. Most likely we'll have it. It's just a small chance that we don't. And then we have two more chapters. We have one chapter left on Reliance on Allah to Waqbal and Trust in Allah. And then the final chapter, which should be a beautiful one on Divine Love and contentment. And that's the ultimate station you want to reach where someone is in a state of love with Allah. They're in love with Allah. Allah loves them and Allah is pleased with them and they're pleased with Allah. And then we'll be in a conclusion and then we'll finish that out. Inshallah. So we should just have about two or so more classes left for this text, inshallah. At which point we'll take a break and for a month or two and then we'll start a new text, inshallah. We'll go ahead and end with the Duaab. Bismillahir Rahmanir Raheem. Alhamdulillah. Ia Allah. Abu weighth. We ask that you remove the love of Damiya and the love of power, and the love of fame and the love of followers and the love of anything it is that is pleasing to you from our heart. And we ask that you attract us to you and we ask you bring us closer to you that you allow us to prioritize worship of you, Ya Rabbi, Al-Alamin in all of the ways and wordly and outwardly. Wassallallahu wasalaam wa barak'ala sayyidina Muhammadin wa la'alihi was'ahu wa sahbihi wa sahbihi wa salam. Wa ala'amilillahi rabbil alamin subhana kala wabiham. Wa ala'ima bi hurmati alal.