 إن الحمد لله نحمده و نستعينه و نستهديه و نستغفره و نتوبه إليه و نؤمن به و نتوكل عليه و نعود لله من شلول وسناه و من سيات عمارنا من يهبه الله بفلا مدلله و من يضلله فلا هالي له و اشهدوا أن لا إله إلا الله و احتفوا لا شريك له و اشهدوا أن محمدا عبده و رسوله ادخل الله و صلي وسلم و بارك على سيدنا محمد النبي النومي و على آله و صحبه وسلم تسليم كثيرا يا أيها الذين آمنوا اتقوا الله حق تقاتي اتقوا الله حق تقاتي ولا تموتن إلا و أنتوا مسلمون يا أيها الذين آمنوا اتقوا وقولوا قولا من سديدة يصلح لكم عام لكم ويغفر لكم ذنوبكم ومن يضع الله ورسوله فقد فاز فوزن عظيمة الحمد لله وشكرا لله الحمد لله وشكرا لله الحمد لله وشكرا لله نشكر الله سبحانه وتعالى نعطيه يقوم بإمكانه المسلحة لله سبحانه وتعالى لأجل المسلحة التي نشخصها ونعزننا مجموعة تدفع المحربات التي تحصلنا. ونحن يطلب المجموعة لكي تدفع المجموعة بإمكانها تع налية حصوله لك Nissan-Masr. ونحن يحتاريونس ما نقعها في إحسان Nope until the hour that we are in this session. الحمد لله وشكرا لله. نحن بسيطة مع التوفيق على يوم الجمعة وأن هذا هو بسيطة وده ونحن بسيطة عاور ونحن بسيطة عندما يمكننا أن نرى the reality of what is happening ونحن بسيطة في حلال نحن ونحن بسيطة عندما يمكننا أن نرى the reality of what is happening وأن يمكننا أن نرى the reality of what is happening وأن نرى the reality of what is happening للمساعدة المساعدة ، الله تعالى يقول يَا يُلَّذِينَ أَعْمَنُوا إِذَا نُوْدِيَ الْسَرَاتِ إِذَا نُوْدِيَ الْسَرَاتِ مِنْ يَوْمِنْ جُمْعَتِ فَالْسَعُوا إِلَا ذِكِرِ الْلَاذِ وَذَرُوا الْبَيْرِ يَا أُوْبِيْبُ الْأَفَيْثِ when the call is made on Friday for the prayer when the call is made for the prayer on the day of gathering Friday then hasten hasten to the remembrance of Allah SWT and leave off trade leave off our professions leave off our worldly pursuits for a few moments to engage in ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا the remembrance of Allah SWT and that Allah SWT calls this momentous occasion that we're partaking of right now that Salatul Juma He calls it the remembrance of Allah SWT and that this is really the key to blessings in our lives the only basis of blessings in our lives is the remembrance of the Divine the only basis of blessings in this universe is the remembrance of the Divine and at any point when we are divorced from the remembrance of the Divine not God but Allah then these are moments of worthlessness and these are moments of no benefit and these are empty moments and so the remembrance of Allah is what infuses our lives with meaning the remembrance of Allah is what infuses our very breaths with meaning the remembrance of Allah is what gives substance and otherwise empty existence of just going about our days and our nights and going through the routines that Allah SWT is blessed us with but for the sake of those routines and for the sake of a temporary existence and for the sake of the here and the now and this illusory realm that we've been placed in the dunya it's called the dunya in Arabic and it comes from a root that has the meaning of being the lowest being the lowest and the nearest because it's nearest to our conscious because we are in this realm but it's also the lowest of realms it's the lowest of realms that in and of itself the dunya is a low thing and that the dunya is from the perspective of being something so low it's defined as that of this world which distracts us from the Divine and so anything and everything of this world that distracts us from the Divine is low and meaningless and nothing and empty and vacuous and harmful and the only thing that gives this world meaning and flavor and beauty and honor and worth is the remembrance of its Creator SWT really it's the remembrance of Allah anything connected to Allah's remembrance is good and anything disconnected from Allah's remembrance is not good and this is the Quranic consciousness that we have to develop that as our masters teach us when we read the Quran on a daily basis that it's not something of just a road to ritual that we do simply for the sake of a ritualistic practice although that is how it's done it's still beneficial it's still praiseworthy it's still the word of Allah SWT but ultimately our goal should be to connect our hearts to the Quran such that that we absorb its meanings that we absorb its meanings into our hearts and therefore our very consciousness such that our consciousness shifts such that the way we see the world shifts such that the basar, the eye is infused and connected with the basira the eye of the heart the insight and so that when we see things with the eye we interpret it with the basira the eye of the heart and the eye of the heart the more we can develop this Quranic consciousness the more the basira opens the more the eye of the heart opens up and then what this eye sees has meaning and this is something that we have to work on is developing this Quranic consciousness of realizing that the only good is what Allah deems as good the only good that exists in this world is where there's Taufiq when Allah inspires a servant to do something that accuses Allah SWT and the only evil in this world is خدنان when Allah SWT turns that person away forsakes him to his own ego such that he commits a crime according to Allah SWT that this is the consciousness that we have to develop and when we develop this consciousness as we grow and as the basira opens up we start to see the meaning of things and we become what our master's called أهل المعاني the people of meaning this is the goal that we should have that we are not limited by the substance of the world but we perceive the meaning what does this mean what are the eternal consequences of this this is how we have to perceive the world and this is how the Quran calls us invites us to this beautiful banquet it's an invitation to a beautiful banquet it's not something it seems difficult at first because again it's the dunya it's what's nearest to us but to open our insights such that we perceive meaning is is the most beautiful way to exist in this world and the people of معاني the people of meaning are constantly in a state of connection with their Lord and that's the greatest blessing and greatest happiness and joy that can exist and today we live in a time where every depression is affecting multitudes of peoples Muslims and non-Muslims alike of just feeling down and that you know having this sense of chosen of just feeling depressed and sad and that while that is a real condition for many people for a lot of people it's because they're not perceiving reality as it should be perceived and our Prophet صلى الله عليه وسلم one of his beautiful du'as ألوما أرين الأشياء كما هي Oh Allah show us reality as it really is show us things as they really are show us things as they really are and another narration ألوما أرين الحق ورزقنا تبعه ورزقنا تنابه Oh Allah show us reality as reality and grant us the Tawfiq provide us with the ability to follow it and show us falsehood and grant us the Tawfiq to stay away from it and so this is the consciousness the understanding that we have to develop and inculcate in our minds through our devotional practices through the reading of the Quran and the remembrance of Allah and then when that eyes opened gatherings like this become the most momentous things of our week that to come together for the Juma and to fulfill this obligation if we saw the angelic support that we got if we saw the lack of demons in the gathering if we saw the blessings that are pouring on us right now we would be in a state of utter joy which is why it's a joyous day it's a مبارب day it's the Eid of the week and so just the anticipation and the excitement of the believer when they enter into any good deed enter into any virtue they perceive the eternal consequences these are that I am investing in an immortal good deed and a good deed that will last forever and ever and ever and I am investing in Insha'Allah by these immortal good deeds perhaps one day Allahumma al-Hikni al-Hikna al-Saliheen that join us in the ranks of people of immortal good deeds and that ultimately the word Saliheen that it means the people of righteousness but it comes from a root that means to be appropriate that this thing is Saliheen for something else it's appropriate for it because ultimately the destination of the Saliheen the destination of the Saliheen is to be in the presence of Allah and they are Saliheen for that they are appropriate for that meaning they are appropriate for that company because they lived accordingly in this world and they perceive the true meanings of things and they responded appropriately to the commands of Allah and so these are things that we should be open our hearts to these meanings and be aware of and realize their significance and not to be distracted by the mundane that this world in its essence is mundane if it's seen as the end but if it's seen as a means of investing in these immortal good deeds then it's a beautiful thing and this is the nuanced vision of the true believer how they see the world that if it distracts me from Allah then it's a bad thing and that's all the negative when the Quran condemns the dunya all of these texts in the Quran and the Ahadith of our beloved صلى الله عليه وسلم that condemns this world that's what it means it's condemning the aspect of this world that veils us from Allah's ﷻ that distracts us from Allah's ﷻ whereas if we see it as an opportunity for investment then the world is a beautiful thing and we appreciate the world because it's a gift that Allah ﷻ granted us to be here it's a place of blessings it's a place of opportunity it's a place to really roll up our sleeves and do something for Allah and in that sense it's positive and it's ultimately a reminder that everything in this world is pointing to the Tawheed of Allah ﷻ and from that perspective it's a beautiful thing that the Ulama say that the outward of the world is a glitter and that that's what the ego gets caught up in but the inward reality of the world is an عبرة is a reflection and that's what the heart can perceive when it's open that's what the heart can perceive when it's open and so opening our hearts and our eyes to these real meanings and trying to see things as they really are and being ever vigilant in growing in this and this is the benefit of ذكر that we are gathering Allah ﷻ calls it ذكر الله that when we leave the Qur'an says that when we leave afterwards resume our worldly activities pursue our wrist but make ذكر الله كثير make much remembrance of Allah ﷻ that we go back into the world this is temporary this gathering is temporary our devotional acts are temporary we pray the five prayers each prayer is temporary it's a few moments of devotion but we go back in the world we go back in the world but what's the heart the heart is supposed to be changing with each new devotional act each Salat that we do in the day each يوم الجمع that we go to the heart should be growing and being infused being infused with the remembrance of Allah ﷻ so when we're in the world the heart is with Allah ﷻ and so make much remembrance of Allah ﷻ when we go back out make much remembrance of Allah ﷻ really make much remembrance of Allah ﷻ because it'll give meaning to our dunyawi activities it'll give meaning to our worldly endeavors and without the remembrance of Allah ﷻ our worldly endeavors are divorced without the remembrance of Allah ﷻ our worldly endeavors are divorced فهذا هو المنطقة و هذا هو المنطقة التي تصبح مجموعة أن تعمل في نفسه مجموعة. ماذا هو المجموعة behind it؟ ماذا هو المجموعة behind it؟ ولكن الناس من الله يجعلهم أنهم يفعلون هذا المنطقة لساكة الله لأنه أولاً سنة من the prophets to earn a living إنه سنة من all prophets to have some likelihood لأنهم يجعلون المنطقة لساكة الله وذلك هو المنطقة لساكة الله وذلك يجعلون حلال الإنكم لذلك أنهم يأخذون أنفسهم ومجموعةهم مع حلال فود وحلال الإنكم وكل هذه المنطقة لإمكانهم to reflect on our intentions وذلك المنطقة ينفذون المنطقة لساكة الله سوف يعمل في المنطقة لساكة الله كيف يجب أن I get close to Allah I have to spend 8 to 10 hours at work every day and it's so mundane فيد it in fusing with the intention of Allah that this is serving Allah and all those 8 to 10 hours become registers of good deeds that will last forever and ever and ever when we eat a meal that is not just putting food in our system and then moving back to whatever بسم الله الرحمن الرحيم in the name of Allah swt the most merciful, the most gracious بسم الله brings the barakah of the ism of Allah swt the ba they say this is the ba, the letter ba بسم الله is the ba of accompaniment the ba of being with something now whatever act we start with بسم الله الرحمن الرحيم the ism of Allah, the name of Allah now accompanies every step of that act that we started with بسم الله how much barakah is there in the name of Allah that we say تباركة وتعالى full of barakah and sublime and exalted is he and his name سبحانه وتعالى سبح اسم ربك العالى glorify the name of your Lord most high and so eating a meal بسم الله الرحمن الرحيم and the whole meal is accompanied with the name of Allah and all the blessings of that name and that intending making a conscious intention I intend to gain energy so I can do things for Allah swt I intend to have to eat lawful food that I'm not eating of anything lawful I intend to to enjoy a blessing of Allah and have gratitude afterwards because the sunnah afterwards الحمد لله اللي أطعمنا و سقانا و جعلنا من المسلمين glory praise be to Allah swt who fed me and gave me drink and made me amongst us و جعلنا من المسلمين made me amongst the people who realized meaning he made me amongst the people who are conscious of these meanings not just eating like cattle and so to intend gratitude before the meal and realize the gratitude after the meal and then inshaAllah we enter the realm of the hadith in the Sahih hadith that the Prophet swt said إن الله لا يرضى عن العض فعلا الله is well pleased with the servant و يأكل الأكلة و يحمد عليها تأكل براميل but praise Allah for it أو يشرب الشربة و يحمد عليها or to drink of a drink and then thank Allah of it that the otherwise mundane becomes something amazing and so to infuse our activities days and nights with intention and gratitude and turning it into immoral good deeds turning those things into immoral good deeds أقول لطفول أقول لطفول هذا وأستفر الله لي و لكم وأستفر الله إن الله رفول الرحيم الحمد لله رب العالمين وسد الله هم على سيدنا محمد النبي رومي و على آله و صحبي وسلم تسليما كتيرة and so we can start to appreciate the words of our beloved messenger صلى الله عليه وسلم إن صحيب خاي و نسى صلى الله عليه وسلم مثل الذي يذكر ربه و الذي لا يذكر ربه مثل الحي والميت that the example of the one who remembers his Lord and the one who does not is the example of the living and the dead the example of the one who makes remembrance of Allah versus the one that does not is like the example of the living and the dead and so we want to be people of life we want to be people of real life because without the remembrance of Allah it's an empty life and it's akin to death it's a spiritual death and so this is something to appreciate the importance of the remembrance of Allah and that this remembrance is in in reality our masters say that the remembrance why is it called ذكر it has to do with recollection it has to do with recollection that there's something in us that already recognizes Allah SWT and His Oneness and His Lordship over us and this is based on the verse that refers to the Mitha the primordial Covenant that every one of us made that all of humanity made that Allah SWT said وإذ أخذ ربك من بني آدم من بقورهم بريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بل أشهدنا أن تقولوا يوم القيامة إننا كنا عن هذا غافرين that Allah SWT and when your Lord brought forth from the progeny of Adam from their very loins all of their offspring and that there was a time before this dunya existence in which Allah SWT brought forth every single one of us from our parents loins all the way back up to سيدنا آدم عليه السلام and they say that it was commensurate to the birth that happens in this life generation after generation everyone was brought forth that generation and then their children and then their children and then their children all the way to the end of time everyone was brought forth in a majestic gathering with the Divine and that Allah SWT أشهدهم على أنفسهم everyone was made to testify against their own selves we were all made to testify against ourselves our own selves and Allah SWT asked us ألاستو بي ربكم am I not your Lord am I not your Lord قالوا بلا we said indeed you are they said indeed you are شهدنا we testify to this and Allah SWT أن تقولوا يوم القيامة إننا كنا عن هذا غافرين best you all say نحن لم نعرف about this reality نحن لم نعرف about this reality to prevent that الله تعالى has made us all witness the word the one ship the Lordship and the oneness of Allah SWT his أبوبي ألاستو بي ربكم and says in reality we are all but slaves and look at the wording أشهدهم على أنفسهم that he made them testify against their their selves and another meaning that we can understand from that is that the nuffs the lower nuffs against their own egos because it's the ego that wants to be Lord it's this capacity in each and every one of us that wants to be Lord and this is the ultimate severance from the remembrance of Allah this is the ultimate lack of meaning is the me myself and I that wants to rise in each and every one of us the capacity in us that says that reacts you obviously don't know who I am you obviously don't know who I am you haven't seen my resume you don't know about my achievements you don't know about my feats you don't know about my talents you don't know about my capacities that tendency in each and every one of us that this is the ultimate veil from Allah and that the more we're able to subdue this tendency the more that we can be open to these meanings we spoke about at the beginning of the خطة that ultimately the remembrance of Allah means not remembering the nuffs the remembrance of Allah means not remembering and that one of our master said التوحيد إسقاط الياعات that توحيد منوثيزم منوثيزم at the heart of منوثيزم إسقاط الياعات is to drop the letter يا in Arabic which when attached to a word is the pronoun of possession the possessive pronoun كتابي my book قلمي my pen سيارتي my car بيتي my house عقلي my intellect we all identify with these things ايجا every one of us identifies very closely with our achievements and our capacities and our talents and our ages and so he says our master one of our master said التوحيد اسقاط الياعات is to get rid of the me, myself and I and the أنا and the أنا because the heart can only have one قبل just as in the صلاة we can only have one قبل either the Ka'ba or other than the Ka'ba the heart is filled ايضا with الله ورسوله or it's filled with أنا and we have to ask ourselves where is Allah in our hearts بيزا بي أنا and the entire point of the religion at the heart of it is the remembrance of Allah and reading ourselves of the أنا and so اشهدهم على أنفسين the ayah says Allah made us testify against our own selves and against our own lower tendencies really that the ego has no excuse because the ego is ألست بي ربكم means the ego is أنا أبد أنا عبد الله this is what we have to submit to and so realizing this and working on ourselves to subdue this capacity subdueing this ego that one of our masters said that commensurate to the how we don't identify with the ego is how much we'll get to know our Lord بقدر أجنبية من نفسه تحصر المعرفة بربقي that commensurate to how strange I find my own self my own ego is how much opportunity how much the door will be opened to know my Lord to have a real knowledge of Allah SWT and the people that experience this they never want to turn back to the أنا the أنا becomes gross and this is the ultimate meaning that they perceive is how disgusting I am really how full of you know spiritual filth I am this is the way of the olia of Allah SWT is they see themselves as you know there's olia that when they would go and they would see immoral behavior around them that they would say بشوط مي بشوط مي Allah SWT the transition of which is it's because of my lack of blessing it's because of my negative impact it's because of my spiritual dirt that they fell into what they fell into the criminals and the immoral people and the indecent people it's because of my own lack of barakah شؤم lack of barakah that they did that and then he quoted the ayah that إن الله لا يغيروا ما بقوم حتى يغيروا ما بأنفسهم that Allah will not change a people until they change their own souls and so to see because if I were a true saintly person if I could have if I were a person of meaning and if I were a person of marifa and if I were a person of wallaya if I were truly a worthy of God the people around me would not commit anything indecent and they would not do anything immoral because my influence would the light that comes from the heart of the worthy overwhelms the indecency around him and so we should only blame ourselves for anything the people around us might be doing wrong this is the way of the olia that they see themselves as disgusting and that when people do something when people insult them they thank them seriously the people of Allah when they're insulted by someone when someone speaks ill of them they thank them thank you because I agree I have that fault you helped me point out something that I have you're absolutely right I am pathetic and I'm conscious I need to work on myself may Allah reward you for putting out my faults that's the people of Allah because their concern is not people their concern is Allah and the only way I can get to Allah is to rid myself of these of these defects الحمد لله and thank you for reminding me I'm going to work extra hard on this on this problem that you pointed out and it was that one seriously Abu Hanifa once someone insulted him he sent him sweets this in our books someone insulted him he sent him sweets and dates and he said he sent him a letter saying I'm sorry I couldn't repay you in full what you did for me was much greater this I still fall short these are the way of the people of Allah these are the way of the people of meaning this is the meaning it changes the lens it changes the lens everything gets flipped upside down because we see the eternal consequences of these things at the moment someone insults me it hurts but if I perceive the eternal consequences الحمد لله if he's correct I need to work on it he reminded me if he's incorrect I have an adjur with Allah and I move on because my concern is this battle is it أنا or is it Allah what's in this what's inside this like the poet said لَقَفِقَلْ بِدَارَ لَقَفِقَلْ بِدَارَ oh Allah you have a home in my heart oh Allah you have a home in my heart this is is it who lives who resides in our heart is it me, myself and I or is it Allah in his messenger this is the question we have to ask ourselves and this is the goal that we should seek and everything will change all of the outward difficulty will translate into eternal blessings eternal blessings and this does not mean we don't struggle against what's wrong but we perceive it with the right eye so we ask Allah to make us realize we ask Allah to make us people of the class we ask Allah to make us people of October and Tulfiq and Baraka and to make us people that perceive the real meanings of things as revealed to us in the Quran and noblesen of the best of creation صلى الله عليه وسلم الله مئنانا سبك العافية