 All praise and thanks to the people I love and channel without them, and to the assistance and guidance and forgiveness. And I take reckoning with them from the people of the household that I'm the kind of prince by the steest. Whoever I love gets guidance too, and I can receive them, whether you receive them or can guide them. I've testified in the company of no one but the great, who besides their law alone, their partners. And I've testified to the people I love and some of them I've involved. In the name of Allah, the Most Gracious, the Most Merciful. We'll ask Allah to grant him peace, and we'll send him the recitation and recitation, and this as we ask him to grant peace in the community, in the companions and everyone, all the businesses that he'll be building, the meeting, and the reckoning of Allah, to grant him a da'ab. In the name of Allah, the Most Gracious, the Most Merciful, the Most Merciful. We report to the Sahbih, the Hadith from the Baah Muhammad, as Muhammad, and the Salam Alayhi Salaam. La ilayla l-Qadir al-Midi, Sha'a, bantif al-Din. The heart of the old old person remains young with respect to two things, the love of the dunya and the prolongation of hope. So the heart of the old person or the older person remains young with respect to two things, the love of this world, of this realm and the prolongation of hope. Now with respect to the second, I'll speak a little bit about this later, but the prolongation of hope is fundamentally the delusion that we have about living a long life. We don't know if we'll have the next moment, we don't know if we'll live on for the next day, the next year, etc. etc. We constantly delay things, we procrastinate, we'll become pious in the future. But with respect to the dunya there's a lot I want to focus on today with respect to the dunya. First and foremost, the word dunya sometimes is a reference to the life that we're living right now, al-hayat al-dunya, this lower life that Allah refers to as in the Qur'an over and over. That is to say it is just the fold where it is placed in terms of distinction to al-hayat al-taqira, the afterlife or the final life. And the afterlife it is better and more lasting. So sometimes it is a reference to the life that we live, we breathe air through our lungs etc. etc. Sometimes the dunya, the reference to this world upon which we live and then other times to the reference to the things and the attractions that exist in this world, the goods that we seek to consume to acquire in this world. And so the Prophet ﷺ says that the old person or the elderly person is to remain young with respect to the laws of the dunya, that we constantly hope to live longer, to have health for longer. We hope to find the content of youth one day. And so we delay and delay things, especially when we're young. But when we get older even though we may give up or lose attraction to or the desire for certain types of delights, that with respect to the love of this world, the attachment to this world, we don't lose it that easily, we don't lose it. We're risking it because we've a man so much. We have family, we don't want to let go of it. We have wealth that we hope to take with us when we die, of course we can't etc. etc. But the Prophet ﷺ said about the dunya, that the dunya is cursed and everything in it is cursed except for the remembrance of Allah, a learned person and one who's learned. And when Allah ﷺ said that something is cursed, what he means from the literally is that it is something that places this as we can do in your creator. This is youth from Allah's mercy. Everything in this world, it takes you away from Allah's mercy. It takes you away from the focus of that which is most important, which is the connection with your creator. Because all of us are going to return to our creator and the proof that we never meant to be in this world forever is the very fact that we die. That is the proof that Allah did not create you for the dunya. He created you for the Akhirah. That is what he created you for. Not for the dunya. And so you die as a reminder of that fact. But he goes on and says, the Prophet ﷺ says, if this world of the dunya had a way and that swing in the sight of God, that he would not give an unbeliever one drink of water, if it meant anything to Allah, if they say, this means nothing to him. The value of this world, you place value on things that Allah has placed no value on. That it meant anything to God. He would not give a cup of one drink of water. But he doesn't have it because he doesn't mean anything to Allah. If you make something as small as that. But also he reminds this hadith how much iman means to Allah because he says he would not get a cup of one drink of water, which means that Allah has placed your iman on faith in him. Faith in his message. The Prophet ﷺ also told us, We hope that the knowledge of Allah has been surrounded by undesirable things, unattractive things. And the hellfire has been surrounded with attractive things. Perfect in knowledge of Allah. In other words, the things that people enjoy the most in this world seem to mean a lot of them, it's not most of them just ha. As a believer, you can't end all. You're not allowed to end all. People get drunk. People get high. People do, they have illicit intercourse on a regular basis and sleep around. A lot of those things have been attractive to the average person because we have these appetites of the believers, Allah has created the believers. But the believer who is seeking Jannah, that we bear patiently. We restrain ourselves. We resist our irritants. In Mammut Shafari, he said about the dunya, We have tasted the dunya and the sweet and the bitter have been conveyed to us. We have tasted the sweet and the bitter have been conveyed to us. And when I reflected upon the dunya, I thought there's nothing more than delusion and falsehood in the same way that have arrived with tears in the midst of the desert. It is nothing more than a riding course that dogs, they are competing with one another to consume. So if you avoid it, then you are a source of peace for the inhabitants of this world. But if you acquire it, then the dogs, they will compete and buy with you for it. So one should evolve all of the unwanted and additional things from this world because it is around upon the heart of the highest to consume and acquire it. The dunya itself, the nature of the dunya is that as connected with the human being as the different appetites and urges that Allah has given us is that it creates within the human being jealousy and a hasat that the human being is inclined towards marginalities, being inclined towards self-love, anger, so many different things, but inclined towards it. And we have to be very careful especially about a hasat about jealousy regarding the dunya because fundamentally it is a way of challenging the wisdom of Allah subhanahu wa ta'ala. In other words, we find some other way to make you more handsome for you, or more beautiful, has more wealth than you have, has more knowledge, has more popularity. That we want those things innately because that's a long way along for us. But we have been put here to put down our urges, right? And when we see these other people who have what we don't have, or have more than what we have, and we wanted to be removed from them, then it's fundamentally us saying, oh Allah, why did you create such a person? Allah, why did you make such a person so beautiful? Why did you get such a person so much wealth? Why did you get such a person so much knowledge? Why did you give them so much popularity? I deserve that. Or even if you don't want it to be yourself, I don't believe that they deserve it. So I was meant to say that you are more wise than Allah subhanahu wa ta'ala, you are wiser than your creator. And this is a fundamental flaw of its needs. And this is what I conclude. Al-Hassan Al-Basri, he said that man kanan za luhuhu pi shahratin fahratin luhuhuhu et alba, that any persons, whether that were to send, relate to a passion, then we should put hope in their repentance. If it is related to a passion that you have, an appetite that you have, that you overeat, or you other things like that, we should hope that people will commit, they will repent. Well man kanan za luhuhu pi shahratin fahratin luhuhu et alba, but whoever's sins are connected with pride, they don't put any hope in their repentance. He said with the legal adab, adab it leads. And the evidence of that is adab and it leads. In other words, it leads adab and both they disobey Allah s.w.t. But adab's sin was for respect to his passions, that he ate from the tree. He had an appetite to eat from the tree. He wanted to know, he was curious to know what would happen. It leads, told him something, he was here to confirm that he was telling the truth. But it leads his sin related to pride. Allah said, bow down, prostrate to adab. I'm not going to prostrate to something he created from mud. No. I'm better than him. And so for this reason, it leads, we don't expect anything total from it leads. And Allah tells us that he won't, he won't do it. He'll return to Allah s.w.t. Then we write, this Hadith of the Prophet by some other conclusion is a reminder of us and of our Satan, the, the, the reasons why I read this world and also the potential, potential flaws that may develop within us. He says, that the heart of the older person remains young with respect to two things, hope with dunya or to the love of this dunya and the congregation of hope. He asked Allah s.w.t. that he reduced in a loop from us to love and this dunya as he prepared to return to him, may cause all of us to return to him, insha'Allah. Allah s.w.t. Allah s.w.t.