 أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالم الذي هدانا لهذا وما كنا لنا احتل يا لو لا ان هدان الله والسلام على أشرف الانبياه والمرسلين شفي عيد نوبنا وطبيب نفوسنا وحبيب قلوبنا بالقاسم محمد وعاله الطيبين الطاهرين المعصومين المضلومين واصحابه المنتجبين ولعنة الله الدائمة على عدائه مجمعين بسم الله الرحمن الرحيم رب الشرح لي صدري ويسر لي أمر وحل لقد تم اللسان يفقه قولي أما بعال السلام عليكم جميعا ورحمة الله وبركاته أعظم الله وجورنا وجوركم بمسابنا بيبي عبد الله الحسين عليه السلام بسم الله الرحمن الرحيم عندما يأتي المملكة للمجمعه كما قلت لنا انه يردوه جميعا يقولوا لا إله إلا الله تفلحوا يقول لنا لا إله إلا الله ويجب أن تأتي سلوات الآن الناس who came to the fold of Islam they did not understand fully and could not grasp fully the meaning and the content of what the Prophet of Islam was giving to them and it was natural for them to not to but what the Prophet did was he introduced this notion of Allah سبحانه وتعالى within everyday life and he simplified their lives through that to an extent that whether they intellectually understood it or not they began to live through and at a later date they began to comprehend the intellectual content of what the Prophet had given. We want to explore both sides of it. The first thing that the Prophet did was he made الله سبحانه وتعالى a very very simple notion that there is one Allah there is no complication he is single authority he is most loving he is most caring he has created you for a reason there is a grand purpose here there is something huge at stake trust in Allah سبحانه وتعالى worship him obey him make him the focal point and success will be guaranteed the fact of the matter is when he introduced this it was so refreshing for their minds as opposed to the complexities that they were carrying with them on a daily basis as opposed to loss of sleep anxiety worry now they had this point of reference where they can just say we rely on Allah سبحانه وتعالى and hope for the best not even hope for the best have confidence in the best to the extent that when they were striving they had poor confidence that whatever they did would yield fruits and would be successful they would say تواقل to Allah I rely solely on Allah سبحانه وتعالى now here the Prophet introduced two or three things in their minds that look if you rely on Allah سبحانه وتعالى and Allah is the sole authority then he can turn every potentially negative situation into a positive situation now imagine their level of confidence when they had that in their minds to the Prophet said to them that even if the situation is not turned in your favor apparently it's only because Allah sees you worthy of something far greater it was amazing the way he changes their views the way he changed their world but the way he introduced it was not at an intellectual level solely it was at that practical level where they began to live with the truth now imagine how the Prophet introduced Allah سبحانه وتعالى the first thing is he said pray five times a day to Allah five times a day wash your face wash your hands and when you wash your face wash your hands connect it with Allah Oh Allah brighten my face Oh Allah make my tongue pronounce your name and speak the truth Oh Allah do not make me محروم Do not disappoint me from smelling the fragrance of paradise Oh Lord give my book to me in my right hand and make me of those who are righteous when they wipe their feet that mundane act they said Oh Allah keep me on your path this is the way he introduced Allah to them and Allah was ingrained within their minds pray five times a day be focused to Allah سبحانه وتعالى they didn't even know what was happening but the whole of their psychological being was being shaped and was being spared of all the destruction so that they could beautifully grow in this way that community didn't even understand what was happening they made that decision to go to Allah سبحانه وتعالى and they only had one single point of reference which was Allah everything centered around Allah جل جلاله and look at the language that he introduced at every point people would say الحمد لله ما شاء الله لا قوة إلا بالله when they faced an enemy they would say لا قوة إلا بالله whenever loss befell them they said ما شاء الله whenever a situation was beyond their control they did not struggle with that situation they knew it was beyond their control but it was well within the control of Allah سبحانه وتعالى and beyond that they knew that Allah was a caring agent the way the Prophet introduced Allah to them was that their daily lives became inextricably connected with Allah سبحانه وتعالى you know this ووحبي بردس we may curse them or do whatever we like with them but there's a certain charm about them that is very appealing a friend of mine recounted to me an incident he said there was a Sheikh in Dubai he said ووحبي but two of his sons died in the month of Ramadan through reckless driving one was 19 and one was 21 and possibly he only had two sons he said well he was working for that person he said we buried them we buried the two youths and it's a scene that cannot be withstood by any heart especially not by a father he said I went to the father to offer condolences and I didn't know how to offer sympathy he said but when I spoke to him he just turned to me he said ما شاء الله it was Allah's amana and Allah has taken it away and Allah knows best now imagine 1400 years on أجل أجهزة الإسلام لقد حصلت على ذلك الفسط أجل كيف يفرش and يحرق هذا هذا كان في أجل أجهزة في حالة العالم where Allah became the focal point and Allah acquired centrality they did not even understand the way in which reformation was taking place within these people what the Prophet did was he replaced the individualistic very constricted and restricted perspective with a very open flowing meaningful perspective through Allah's amana now these people they did not see any part of existence in vain they actually saw meaning in life and life had become meaningful for them their striving was not this that I aspire to make a million by this age or I aspire to arrive at this position of respect or popularity or that I aspire to acquire the world their whole objective was I aspire for the pleasure of Allah subhanahu و تعالى he had totally reformed the way in which they were and now look at the facets of what he had done for them when the Prophet introduced Allah Allah was not that other one the one in paradise the one where we have to go he wasn't that one for them Allah was the immediate present the Quranic verses that the Prophet used to recite for them هو معكم أينما كنتم he is with you wherever you are imagine the God focusness that that sort of verse brings to the mind أينما تولوا فثم وجه الله wherever you turn you shall find the face of Allah and the way the Prophet introduces Allah is amazing in the verse it says Oh people when you are told to make space in a gathering make space Allah will make space for you Allah was being introduced at that mundane level of human existence where people are saying actually I am doing this for Allah and Allah became the closest truth the closest reality they began to live in a world which I have just described as infested with Allah and of course the verses emphasize this هو الأول هو الأخير هو ظاهر هو الباطن he is the first he is the last he is the upper and he is the hidden and the way in which the souls began to evolve there was an intellectual reformation in them all together what happened was that Allah became the central facet the central pillar what the Prophet taught them was he said look Allah is there he is with you more than you are with yourself now prefer Allah to yourselves immediately he introduced that aspect of altruism of Allah that prefer Allah above you and when these people were able to give themselves to Allah and prefer Allah above their choice automatically this beautiful evolution began within them they began to live and abide by the principles of existence for them their world was not like my world my world is a totally detached world from me although intellectually I will say this intellectually we have a far deeper understanding than the Sahaba but the truth that they intuitively understood was the truth that I can't grasp intellectually they lived through the truth the truth that I understand but for me it's an intellectual truth for them it was a living truth they were able to give themselves to Allah and prefer Allah above them and as soon as they preferred Allah or themselves they began to grow and become liberated from within all those concerns that preoccupied them the same concerns that preoccupied me and you for them were no longer concerns if they strove they strove for the sake of Allah if they met with success they were not overjoyed they said it is from Allah and it is for Allah and if they met with failures they were not dismayed they said it is as Allah wishes there was this beautiful state of inner balance that they had and that inner balance allowed them to grow here what the Prophet told them was that your objective is you yourself it is not another thing that you are retaining your objective is you as I said intellectually they may not have comprehended the content of the Prophet's message but they lived through it nonetheless and later on intellectually we appreciate it but we are not living through it unfortunately for them their objective was not that distant God that they had to reach to for them the objective was very present right now live a proper fulfilled glorious life at the moment without any regrets and the verse of the Quran emphasizes this again and again and again and again and these were the people who were listening to the Prophet revealing the Quran upon them and they were living by those verses Allah says again and again لا خوفون عليهم ولاهم يحزنون the people who die لا خوفون عليهم ولاهم يحزنون the people who give in the way of Allah لا خوفون عليهم ولاهم يحزنون where is this fear and where is this grief you see fear is at present grief is a presumption of future we fear the loss of life at present or loss of wealth and in future there is a possible situation in our minds that might occur and we may not be able to fare for ourselves in the future and therefore it causes grief and Allah again and again says لا خوفون عليهم ولاهم يحزنون these glorious people they abided by this verse when it came to give in the way of Allah they gave they say Allah is saying لا خوفون عليهم ولاهم يحزنون why should I not trust Allah it totally simplified their lives and they began to come into sink or they began to come into line with the principles of existence for what the Prophet said لا إله إلا الله he was not only talking about our psychological condition and its factors of growth which is simplicity through Allah he was talking about truth in its entirety these people could not understand it intellectually but intuitively they were living it and their lives were extremely meaningful what happened then was they began to emulate the beautiful God they actually began to emulate Allah سبحانه وتعالى as Allah's nature is all loving all rahman all tolerant all forgiving they themselves became that way and the Hadith of the Prophet emphasize this if anybody forgives his brother Allah will forgive him if anyone can tolerate another Allah will tolerate him if anyone can love another for the sake of Allah Allah will love him think about these things they are very simple for us but they live through these for example the Prophet's instruction that if anybody were to smile at another person and to say I feel love for you through Allah سبحانه وتعالى the Hadith states that Allah immediately will forgive all his sins and will make him the inheritor of Paradise immediately at that point now imagine that beautiful incentive that was there they became people who work genuinely caring people loving people people who became altruistic they modified themselves totally through God they began to become Godly like God forgiving tolerant loving it is here that they came into proper balance with existence they became well balanced people somebody was just talking about extremism today is Islam we find تندنسي of fanaticism the fact of the matter is no form of extremism gives growth a balanced state is required for growth the people in the time of Prophet were very very balanced they were in a beautiful inner state which allowed them to grow they would not go to any extreme because that is motion away from growth and motion away from God this is what the Prophet introduced now some of the principles by which we live today which are Islamic principles for them had a very different meaning you see they did not see this world as the way we are seeing they saw this world as a living being that had principles of its own not a world that is disjointed from me when Allah SWT said to them give sadaqa and sadaqa will bring more they believed this not in a mystical magical way but they understood this as a property of the world they actually lived in a living world when the Prophet of Allah said كما تدين تدان what you do to others will happen to you they actually believe that because they saw it happening they understood the world as a living being that whatever you do will come back to you in the way in which you have acted with others for them their world was a real world in this way they had awoken to the truth and as they awoke to the truth even without intellectualizing the truth to which they had awoken to they were growing creatures now look at some of the things that happened with those first beautiful Muslims and it continued because it did not wear off so quickly when the Christians of Najran came to the Prophet they lost the intellectual debate of course their claim was that Jesus is the son of God because of the fact that he was without a father I mean Isa had a lot of other things to his merit as well but one of the most primary things that they uphold all the fundamental things that the Christians uphold his immaculate conception and his birth الله سبحانه وتعالى والله سبحانه وتعالى تقريبا أنه مجموعة أن الله تقريبا إذا كانت تقريبا أن Isa without a father is deemed as the son of God then Adam did not have a father or a mother then Adam by priority should be a son of God but now you are not ready to accept Adam as the son of God so you have to concede that Isa was not son of God and if you agree that Isa is the son of God then agree by priority that Adam is the first son of God so they lost intellectual debate they went into the spiritual debate or the spiritual challenge then Allah said in that case and look at the way in which Allah understands the way in which we are you know when me and you when we lose an intellectual challenge we always say but our faith will carry us through don't we we always say I don't understand this but my faith is true and I believe in what I believe in and I trust what I believe in the Christians were no different they said yes we have lost the intellectual challenge here but we know how we believe in Jesus is true and Jesus will help us and our faith will come to our aid Allah said in that case let us engage in mutual implication but when they saw the face of Usin Ibn Ali they were deterred from engaging into a mutual implication so here not only have they lost the intellectual debate or challenge they have lost a spiritual challenge which is based on our intimate connection with what we believe but even then when they went to the Prophet they said we are not ready to follow your religion the Prophet smiled and he said be Christians these people were able to tolerate differences they understood that the norm of the world is variety is plurality and that Allah that is to be found is to be found in the glorious colors that he has painted he is not to be found in singularity this is the truth in which they lived as I say they may not have intellectually comprehended what they were doing but they were living that beautiful truth today if people said it's a shame on Islam and the Muslims right now that Islam is intolerant we only need to remind ourselves of our own glorious history that it was only the Muslims who allowed peaceful coexistence of Abrahamic faiths within Jerusalem and as soon as the crusaders went in they killed the Muslims and drove the Jews out of Jerusalem the same people who proclaim the God of mercy to be their righteous God the God of tolerance and Isa as a son of God did not have that tolerance within them why because they understand this at an intellectual level yet these Muslims they could not comprehend all of this at an intellectual level yet they were living this very truth they were living this very truth there is a huge difference between what is happening now and what happened then those people lived that beautiful truth and by living that truth the purpose was there with them here it's an intellectual purpose that we talk about we philosophize but the truth does not touch us at all one of the things that the Prophet realized and he did was he removed people's distractions from them and as their distractions were removed they started tapping into the truth in a holistic way today the distraction that we have is none other than our preoccupation and Islam in itself the Islamic theology is such a huge distraction from the truth itself imagine me and you are living in a world who's end is an Imam who will put most of this world to death think about this me and you are theologically living in a world whose end is an Imam who will come and she this sword and kill everybody and only a very few people will be attaining salvation mine and your theological world is the world in which Islam will be split into 72 sects and 71 of them are in hell this is the world in which me and you live this world is a wrong and a false world it is not the true world the true world is a beautiful world the true world yearns Allah seeks Allah seeks goodness seeks growth seeks promotion of love and light it can't be otherwise what aspect of the world that you see is stagnated none everything's on the move towards a glorious move you see the same Islam that can't be changed the same Islam that came to liberate people and it intuitively liberated them when it became fashioned in words it's become the most devastating philosophy ever today I'm not even ready to engage with my Muslim brother if he's a Wahhabi or a Sunni without this bias in my heart that he's going to hell I have to convert him or he goes to hell who am I who am I the fact is I am in hell right now the very fact that I can think that I'm in hell and I'm not liberated truly and I don't have entertain salvation think about it the very fact that a person can think this way that the rest of the world is going in hell shows that he has not even tapped into the properties of existence he hasn't even understood where are those beautiful glorious examples of the Sahaba of the 60 mom when a person converts to Islam and he said how should I treat my mother he said treat her better than you ever treated her before when a kafir comes to the first imam he states should I read the Quran by looking at it the imam said look at it there is more merit your parents will be forgiven the person said they died as kafir the imam said Allah will lessen their punishment in that case look at the worldview that they had it's a beautiful world in which they lived they wanted to express goodness they wanted to create goodness they wanted to evolve with goodness and the prophetic attitude the Christians were given amnesty without them being required to convert to Islam and the Quran talks about their salvation as Christians the prophet did not taunt them he did not say to the Rahman to the priest high priest that you lost the intellectual challenge you lost your spiritual challenge did not mock at them did not laugh at them did he he said fine you want to be but worship Allah and the Quran again emphasized this point oh prophet say to the Jews and the Christians let us unite on that which is common amongst us that we shall worship none other than Allah subhanahu wa ta'ala he acknowledged them as Christians he acknowledged them as Jews he acknowledged them as kafir whatever and there was this beautiful truth that was flowing their truth was an intuitive truth their truth was a truth that they lived mine and your truth and intellectual truth that does not make sense anymore their objective was a present objective Allah is here right now with me our Allah is somewhere else that we have to reach to there is a huge difference between the two for them their objective was attained at every instance for me the objective is to be attained after death by Allah if Allah cannot be found here right now there is no Allah to be found there this is the truth that the Quran is giving us look at it in the verses of the Quran the Quran states on the day of Qiyama Allah shall not look at them shall not talk with them why on the day of Qiyama according to my understanding and your understanding everything is gloriously there nobody can deny anything yes isn't that the way we are isn't that the way we understand Qiyama but it seems that even at the day of Qiyama nothing has changed from the way it is in this world there are some people whom Allah is saying what did you do in your world and Isa cries out Allah why do you ask me you were with me you know everything I've done do you need to ask me don't ask me judge upon me and another person Allah will ask what did you do he will say Allah all your angels are lying I did this and this and this even at that point that soul has not awoken even on the day of Qiyama observing the mqam مواقع النجوم وإنه لقسمه لو تحلمونا عظيم الله is saying I do not swear by the falling of the stars and it is a mighty oath even after observing the falling of the stars even after observing the pit of hell the people will still deny and lie in front of God nothing has changed the same world that is here is the same world that is there on the day of Qiyama there is something going on to which we need to awaken our intellectual truth بينز with the God that is somewhere else it does not work there is no God that is somewhere else if that Allah is not found here he is not found there the truth is to be lived through the objective is to be attained at every instant at every moment this is the beautiful truth that they abided in and abided by the truth that we have today in the name of Islam is no is the most alien thing to Islam all together even if it comes in the name of Islam even if it is enforced by the Quran or by the prophetic saying or by the name of God himself think about the world in which me and you are living our world is a world in which wudu is so important is so important that nobody remembers Allah by washing the left hand think about the world in which me it's a very intellectual formalistic world I wash my right arm but I'm so careful that I don't touch the tap and I'm preoccupied with it it's like a person who looks at the mirror not inside the mirror he forgets that the purpose of the mirror is to see his own beautiful self and not to view how polished the mirror is but he's so preoccupied this is what has become of the present day Islam it has become totally totally convoluted and totally counterproductive a true person is a person who is true to themselves and is challenging the Sahaba they lived the truth and when something did not make sense to them they went to the prophet they said this does not make sense to me the prophet would either explain or say trust in Allah if it doesn't make sense to you then trust in Allah but today's attitude is what it has to make sense to me and I have to make sense of it to others there is a vast difference between the two perspectives to intuitively live the truth and to comprehend the truth at my personal level and then to enforce it you see when we look at every single thing we believe in we will see honestly that we are talking in a language which is a presumptuous language nobody even understands what they are saying anymore Allah is this Allah is that do we even understand what the word Allah means and do we even mean the same thing when we say Allah when we say this is good this is bad do we even understand what it means when we talk about morality what does morality mean the whole of our language has become a presumptuous language it's as if alien beings are talking in foreign languages and they are all going about it amazingly but nobody is understanding and because the words are not being understood the person when they internalize the truth they are as messed up as the words are messed up they are as confused as the words that they use are messed up and confused to our personal inputs the truth is simple it's beautiful it's productive it's growth but the way I understand the world is holy holy based on my personal dislikes every single thing is infected with my emotions you know this when the prophet brought islam he said this is haram end of story there was no yuckiness about it there was no huray about it there was no boo about it it was a very simple understanding today when some of the tenants of the islamic law are being discussed it's a big deal Allah is saying this except it for them it was a very very different world for us it's become a very different world unfortunately we have begun to live in a very alien environment through the same islam which rid them of an alien environment and brought them to the truth it's the same islam same islam and tolerance that has made us intolerant today the sunnis are going to help in that day there was no sunni there was no shia and if there were different strands they were all considered as the same strand give me an example of this today we in Sydney are the community of shia will become two different sects all together a very hard line Wahabi type sect and a very softer Sufi like sect but today they are one today they are one they are all attaining salvation but 50 years down the line one of them is going to hell and the other one is a successful one this is exactly what is going to happen a true person who truly and want to explain the principles of existence is like how it permeates every strata of existence a true person is one who can stand and say this doesn't make sense even if it comes in the name of God even if it comes in the name of the prophet even if it comes in the Quran it doesn't make sense now what I'm understanding of the Quran is absolutely wrong let's give an example if that prophet hadith is true by the way the sheers don't believe in this hadith that the umma will be split in 73 sects out of which 72 will go to hell the sheers do not believe in this hadith yes the sheer Muslims but if to say something like this think about it when the prophet said to the people jibra'il came to me last night and he said oh Muhammad you may either accept the forgiveness of half of your umma or the gift of doing shafaqa an intercession they asked the prophet what did you accept he said I accepted intercession so that I can intercede for every one of you on the day of Qiyamah how can that prophet say this on one hand then say 72 majority of my umma is going to hell how does that make sense it's nonsensical think about it it doesn't make sense on the day of Qiyamah we have hadith that when anyone will be taken to hell the prophet will cry out and say oh Allah this is my umma it's my umma when the prophet is awoken on the day of Qiyamah they say oh now your umma will be resurrected and you can take them with you yes it's not to say that people like yazid and others will not go to hell because they have made their own hell yazid can't be forgiven because if yazid is forgiven he will not remain yazid anymore but that's a theological issue we can talk at some other point but think about it in hell was an idiom in those days which meant 72 of them will not have comprehended the deal accurately it does not mean that they will go to hell and not have salvation not at all on the one hand the prophet puts 72 of his sex to hell and on the other hand the Quran is saying the Christians and the Jews are going to go to heaven how inconsistent is that you see here the whole crisis is that we are in sync with the principles of existence and growth and hence this theology is influencing us so much it's a holy false and wrong theology two the prophet had said this and I thought about it a little the prophet said the sign of a hypocrite is a person who prays slowly in congregation and prays fast when they're on their own what happened then is that the Muslim community said see he's a hypocrite I saw him praying at home he prayed very fast by that token I'm the biggest hypocrite I'll admit it myself I'm the biggest hypocrite but tell me now isn't it better that somebody comes to Mosque and even hypocritically prays rather than not praying what is better isn't it better that my child comes to the Mosque and hypocritically prays rather than not praying for at least then he will awaken he will have a chance to awaken at a future date how can the prophet be so careless the fact is that the prophet did say this we have not understood what the prophet was saying the prophet was asking a person to judge his own self not to judge another he's saying if you pray quickly at home and pray slowly in the Mosque then know that your status is not right and you need to reform your own status not for Adif to judge his brothers and say he's a hypocrite when it came to that the prophet said when you see your brother even if they are 70 excuses for them even if your eyes see something wrong that your brother is doing tell your eyes that you are lying to me he can never do that such a thing how can the prophet be so careless the fact is that we have moved away from the truth and in our want for being the truthful and intellectually sharp notions we have abandoned the truth all together so we are thinking and we don't even understand the very basics of what the prophet had taught us we need to look at the example of these beautiful people the way in which they lived their open heartedness their benevolence their magnanimity and the way in which they were in sync with the principles of truth and growth we come to those people who actually found this beautiful truth with today will be the narration but when Hur left for the camp of Imam Hussain he was accompanied by his son Ali his son Bukair his brother and his servant four five of them defected and they went to the camp of Hussain Ibn Ali look at these people give your life for Hussain Ibn Ali Bukair goes within the battlefield he fights kills many people returns and he says oh father is there a possibility of you giving me a sip of water so that I may regain my strength and engage once again with the enemies of God he said ask not for water or child and if you are successful the grandfather of this man will quench you personally with his own hands Bukair stepped once again within the battlefield Bukair went and he fought gallantly when he was struck upon his head he called out oh father come to my aid the scene is this in the Makatil Hor does not fall to the earth and here is the cry of his child he straightens his back lifts his head begins to smile through pride he looks towards the right and towards the left at the Sahaba of Usain did you see the battle of my child did you see how gloriously he fell from his mount he is smiling radiating with his he says oh child you have done well for your father you have made me worthy in front of Usain his child broke into a smile he said are you witnessing the grandfather of Usain he said yes the prophet of Allah has come with a go child I am soon to follow my spirit to Harley and we we I we we with Aray I لكنه لا يوجد شيء في احد زمانة اعتقدت انه كتنا افسوص ناق كتنا افسوص ناق حالت كفار وانا سمعت انه خدا ميري باتكرا 40 سال بعد ما حصلت؟ لماذا حصلت؟ لاني ليس هناك انها اخر شخص كما يقول رومي اتو ان يزيد لقد 뿌�ت كتfredة when we understand what we do and get compared to God times when God opens his arms and Honorsك and says بندá ها انا افيدك here is the beginning of the journey it starts from here the second thing we did is that دعوى زريع توهيد وزرية إتقامل الآن you see try to understand this when I will go from this world what will I take with me what will you do with me what will you put in the grave what was the mentality of the Pharaoh that I will be the same in the next life that I am right now that is why I used to bury their treasure with the Pharaoh and the Pharaoh I used to kill the slaves this was the thing we were laughing at them that you are going alone they are also going alone they are going ahead there is nothing else you are the only one and you are the work this is it now when I start to go from this world what will you bury with me but the sad thing is think about it that we are talking about the Pharaoh but we are talking about the others we used to take the clear treasure with us what should I take with me with us the treasure of the slaves that was my mentality that was the mentality of the Pharaoh the Pharaoh was the treasure and I have changed this treasure with the slaves of the slaves when I will do this when I will do that when I will pray when I will keep this much when I will do this when I will do this when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die when I will die تيدة ومقودة كبركة خا جايهنك اگر مي نسيب دار هوا تو كسيك فايدة ميرا بدن پونجه اگر نسيب ميري هوا تو قسمت اگر هوا بي ميري و اگر قسمت والا هوا تو كوي مجااكة خا جايهنك و اللا شايت ميوفك ده كي اس مادة كسي ارى كسي ارى كرسك بني اگر نسيب دار ليهنك تو ويسي خاك بنجاونك بي فايدة كيا آيهنك ميري ساعد كيا حاسيل كرنك نمہلاتا نم…نمره باغات آيه نغر آيه نغارياه آيه ندولت آيه نم مبجشه آيه نشوهرة آيه كيا군 بي دار Subscriber كم انشغل سهل ذهب اجهبون هذا كده جميل ا jakiś ية بحص에서 اسم nghت theCUBEسر بقابي bushesk because when we are going to get close to God اب جنة ورومال ارزش كسنة دالي واليو كسنة دالي ااب هي هين جنونا واليو لغاية ارزش دالي هم دو قاين جاية احسنة جنة تو اپنى جاية اك جنة اگر ساتو جنة هم دي جاين تو پحر بي ااب كي قدمو كي دهول كو هم زيادة ترجي داين علي ابنة ابنة ابنة جب كاها كي سات اقليم اغر مجي دي جاين بامة سب خزانة كي تو خداة كي قسم جاو كدانة كي چلق كا چلقا ننقالو بي انسافي اس دنيا مي كو هي ارزش نهي ارزش دالي والي هم اي واري داستان اي اجيب داستان كا عجيب داستان بس جاق جاين هم بيدار واري داستان سمجل كا ادر حقيقت كا هو راها رومي فرماته بالام clap بك هو رمضة سينتان سينتان سامور دو ركب أج breeam سات尾 دي جاو كا از شابه cuz We've only gone through Heaven say something saying that we're God Only God we need God Other than God No important thing and God mighty is not the mighty he comes through God so Who is Who إِنَّا لِلَّهِ وَإِنَّا إِغِيُ رَاجُونُ فُنُّ يَا سَمَتْنَهِ غَلَتْ فَيْمِيسِ كَمْ خُدَى سِا آيَهِ وَرْخُدَى كِتَرَفْ بَرْرِهِ بَرْ حَكِيْكَتْ أَغْرِكِسِي كِيْ آنْكْ خُلْ جَاهِ فُنُّ دَاسْتَانْ أَلَكِيْهِ كِهُمْ كَبِيْ خُدَى سِمُنْ فَسِلْ هُوَيْهِ خُدَى سِمُنْ فَسِلْ هُوَيْهِ نَهِ بَاتْ سِرَفْ إِتْنِهِ كَمْ بِدَارْ هُوَيْهِ كَوَوْ لَا يَزَالْ حَكِيْكَتْ همِشَا سِرْهِهِ وَهَمِشَا سِرْهِهِ وَرُسِي كَسَا تَهِيْهِ عَبْ دِكْهِ كَاَا كَمَالْ هَيْهِ مُهَمَّدُ رَالِ مُهَمَّتْكَة جِبرايل آتِهِ رَسُلِخُّ خُدَى كِبَاسِ فَقَرْ لَهِ دَيْخَا تَا عَبْكَا خُدَى سِيْهِ توِسْلِ كُونْجِيْا بَيْجِيْهِ زَمِينُ وَاَاسْمَانِ كِخَزَانِيكِ عَبْكِيْ رَسُلِخُّكِهِ عَانْخُونَا هَا اَسُوْ عَاجِهِ كَاَا جِبرايلُ وَاَبِسْ لِيْهِ كَاَا مُلْكِ طَرَفْ كُونْجِ رَهِ كَاِسَهِ هُسَينْ آج هُسَينْكِ وَوَ زِنْدِغِيْهِ كِجِسْ مِكُوَيْ مُوتْ نَهِ هُسَينْ وَوَ تاقَتْهِ جِسْسِ هَرْ فِرَونْ نَرَستَا هِ مَغَرْ عَبْبَاسْ نَهِ چِنْغَيْتِ هُسَينْكِ سَرْ نَهِكَتْتَا هُسَينْكَ هَرْزِيْ كُوْ دَيْكَرْ أسْلِيْكُ وَأُسْلِيْكُategِ وَأُبْانَا لِيَّهُسَينْدِ دَرْ حَكِيلَتْ يَا بَاتِ هِيَهُهِ فاَا اِكْبُنْيَا دِيْكَتْتِ اُسْلِ دُوَا كِيْهِ كِيْهِ يَا بَالْنِا عَبْكِنْ وَاَعْتِعْبْكِهْ دَرْ عَبْكِنْ وَأَدْهِ كَطْصِهِ فهو بعدها هذه الحركة تبدأ ورناة تو ايك دهون جو لوغ رأيشاته ايك اخري هديس برون جو ايك حتمتنا ايك فرمه صاحبك رسوله خداك اوه قول جو شخص عزان كوقت دنيا ويباتيك اوه اوه انك ستر سالا عبادت زايا هوجي فموه رسوله خداك اوه انك ستر سال عبادت اوه خداك اوه ستر سال عبادت كي هو خداك وراب كي رهيش اتنى اساني سيك كي اسان كوقت اگر كوى دنيا ويباتيك اوه توهسك سب عبادتين زايا هوجي تو رسوله خداك جواب ايك ايك فرمه ايك كي واقعين اگر اوهسكي عبادت فايد منده اوه تو خداك اوه ايك مقام اوهسكي ديل الله كا نام ليا جا رها ورش شخص كا ديل ايك لرز رها توه ه ici عبادتِك فايدا�� هي كmor ايك ايك سواب كا متون سواب كا متون اكسد ايك ايك إنسان انسان انسان انسان إنسان بيهترين إنسان بنجاً أس نماز فايداً كي جس نماز كباد إنسان كي إنسان يتنقى ترقي نهو إمام علیسي بشاوشا جهة كي كونسي نماز قدا قبل كارتا ها دو آب نهي آيت كه زرية سجواب ديها إِنَّسْ سَلَاتَ النْهَانِ الْفَحْشَا إِوَا الْمُنْكَرَ سَلاًتُ مُنْكَرُ وَفَحْشَا سِرُقْتِهِ إِمام لكّا، ووو نماز كي جس كبابه تمارع بلو مطرقى و نور برد يوجد أحياء ف Anor the prayer was accepted كي أرى نماز كببدي، و أمراك هوراح كي تكون أنها شيء مفاصيل these prayers will not come to us ولكن، if you have to help worship and do not forget ... We are the foremost of this Do you know one thing اذاшего هاتف myself و you produce سويرة الانصالة و so will you my mother I thought that If the God did not stop me wouldn'tations like this and God represents me when we are we havethe like like أمي شاكدك من نتكليم؟ ونعم كانت فكرة أمر منه كان لدي قيمة كبيرة ولم أكن خلالها لقد أفضلت هناك هذه الحصول لكنها بخيري وقالت لك اشتركني لأمي لا لم تأ to the moment I'm sorry كانت لديها كتب كتب's just a little bit of fatigue أنا أحب بها في أحبه أسخة أفضلتها أخبر أخباري الله لا أريد أن أسخها أردت أن أردت أن أتبع هذه المحر إذا كنت أردت أن أردت أن أصبحت وإذا أردت أن أصبحت وإذا أردت أن أصبحت أصبحت ثم اشعار فرده امام قال ايه فخر ميلي ايه كافي ايه جوا مرد بن كمرون ور اسلام كنوصرت ايه ور ايه زلد تيلي ايه كافي ايه كي اپنى ايه ايه زنده كهو لكن تماري ناق زمين منغر ديجا جب امام برنى لجيه جودي كمهويز كيا تهور نهوستاقي كي ونيام ايه هات دالا جب هات دالا توهس ايه نهور كترف ديخا ور قا تماري ماء تماري غم مي روه هور چونكه قا يهوسين خداكي كسم اگر اقربك ايه ايه اوه ايه بات مجهة تمى باكروسه سناتا ديكن مي كيا كاروه اقربك ايه امام سيدتا نسائل عالمين ايه ستاهش ومداكي ايه ايه اوه اوه الافاز نهي جيه زريه سيه نفات امام كو يات كروه هوسين قا هور ميرا راستا هور نقا هارجيز نهي هور امام هوسين كووفا برنه نهي روكته هوسين كه ساعت كربلا شلته شبه يا عشور ها هور كوندر ستشوش هور رهي هي كيا اخر كيا هورا ها هور غمان نهي كا رهي ها كبات يهان تاك باونجه هور خيماة سبا ها يراهي ايه سدا سنه لرزنه لجه كسنه بقا را ايه هور چندهي تويه سيه لوغ ها إنه رسول الله ومعرفة رسول الله في العلم اضغطوا ذلك فعلا أن يتسلحوا خريطة رسول الله اضغطوا حياتك حياتك الحين النصف نصف نصف نصف نصف نصف نصف نصف نصف مُنْ قَلِبْ هُرْ چَهْرَكَ رَنْ تَبْدِلْ هُوْغِيَا سَوَارِيْ پَرْ سَوَارْ هُوَيْ جَانَيْ لَجَيْهَا جَبْ كِسِيْنَ يَا دَيْخَا كَهْا اِيْ هُرْ عَبْكِ تَيْوَرْ كُيَا هُوَا خُدَا كِكَسَمْ اَغَرْ كُوِيْ مُوْجِهَا كِسَبْسِ دَلَيرْ وَذَيْ نَامْ مِكَهْتَا إِسْ قَدَلْ لَرَزْ رَهِهُ خُدَا كِكَسَمْ مِيَا اَبْنَا عَبْكُ جَنَّتْ وَجَهْنَّمْ كِدَرْمْيان مُخَيِّرْ بَا رَحَهُ وَكَبِيْ جَهْنَّمْ كُوْ تَرْجِيْ نَيْدُنْكَا جَنَّتْ بَرْ حُرْ جَبْ جَانَيْ لَجَيْهَا فَهُرْ كِدُوْ بَيْتَهِ كُصَيْهِ خُر عاديَ برَّهِ خُسِنَّ دُورْ سِدِيكَّهُ أَرْهِ زاكِيرين سُمْتِهِ كيابَّهِ سُرَكْبَرْ كُو بَيْجَاهَا جَيْهِ مِرِ مِهْمَانْ كَا إِسْ تِكْبَالْكِرِ وَمَرِ بَا اِسْ لِيكَهِ جو هُرْ نَدِكْخا كَا جَرِيِّ يَا رَحَهِ هُرْ دَرْجَيْ كي استيقبال كلي آيه بخور حسين كباس آيه فخور آقا قد مو پر غيره كيا مره ليه بخشش هاي عبكه دل خسين نهور كو اتايا غلس كيا نسرف ميه هور مره برور ديجار نتوجه بخش ديها خور غودي فر صوار هوا كيا آقا هي قصور ميرا هاي كيا آقا اجازت هوا مجه أتو كوني جان نسار كرو عبكه حوسن نقا اجازت حور ركح كاية حسين كيا هيييييييييييجازت كي سانية زهرا ورسول كي بيديون كة اساب مخاتب هوا حوسن نقا اجازت حور آيه خيمو كيا آقا قد وقديه اوه افن صواري كاية ايه ح criminals ايه الي وربطوil ايه موحمد ايه موحمد كي نواسي كاية اوه باقا كهُنك شيوان و آهُ نادون كي آوازِ آسمانِ مبُلندُّ هُي فِزَّ دُوْدِ و تسكين كياهُ هُوركو و قال إِسْتَرَا مَتْرُوْيِهِ زَيْنَفْسَلَام دِرْهِهِ وْاَأَبْكِلْ يَدُوَيْهِ هُسِ هُورْ پَيْدَلْ هُوَيْهِ إِسْتَرْحَا هُورْ مُنْقَلِبْ هُوَيْهِ كي مُوْبِ تَمَاجِهِ مَارْنَا لَقِهِ وَسَرْبُرْ خَاكُوْرَا لَقِهِ وَارْكَيْهِ مَرِيْهِ إِكَاشْ مَرِيْهِ هَاتْ كتِجَاتِ إِسْتَرْحَا بِهِلِ كِهُسْسَينْكِ قُوْدِكِ لَجَامْ تَامْتَا إِكَاشْ مَرِيْهِ زَبَانْ غُنْغِي هُوَيْهِ قد يُمَز Harry و قلبaking قلبنة رجز پر رجز دشمنو قتل كافة دشمنو قفن ناركيا حور قهر ليا دشمنو طلوار كا وار هو حور كا سر حور سر نهي اوطا زمين پر آتا مشكلسة كده فرح بي لدر رح كسينا كسي حالك اسي طرح شار وار هو دوسرا وار جب حور كسينا لكته وار استغاسة بولن كته يبنى رسول الله مري مدد كلية مقتل مهن پرته كا حوسين جب حور كسده فتو حبيب كو لكر حور كا سهاني كتر باعت حور كسر اوطا اوطا اوطا كته آنطا نعمل حور بيهترين حور هو اي حور تماري مانة تمكو حوسين وار ديك فاتي ماكي شادر كسر هالوط رحي هالا لحن تولى لكم الظالمين وسيعلموا لضينا ضلموا يمون قلبين ينقلبون ماتهم حوسين