الحمد لله رب العلمين والصلاة والصلاة والسيد المرسلين وعلى آله وصح بيجمعين برحمة الله الرحمن الرحمن جزاك الله خير for tuning in, I wanted to thank MCC for doing all the technical part and مفتاح Institute for broadcasting this and putting this program together جزاك الله خير for all your hard work and especially our beloved مفتاح مفتاح who has been in contact and such a blessing الله بلسه and his family and all of the people at مفتاح who are working so hard to do the best thing for this Dean we are starting a new course and it's an interesting course because we're talking about one of the great poets and one of the great poets and teachers and masters and thinker and visionaries in the history of Islam as a matter of fact not just in the history of Islam but in the history of humanity is respected by the East and the West do you mind closing the doors please both of them so one of the things that we learned in logic and when you start learning about Dean or if you go to university is called definition like how do when somebody tells you something and you don't understand it you say define it what do you mean by that and that's the essential of the essential about foundation of language foundation of conversation foundation of comprehension foundation of understanding it's definition you have to be able to understand what the other person is telling you the majority of the dispute and breakdown of the families is over definition it's not over what they say it's about misunderstanding and mistranslating what they're saying that's why in English they said you know it was lost in translation which means what this person said this person didn't get the hardest thing to define one of the hardest thing to define is human being like how do you define the most sophisticated creature that Allah has created because through the human being through us we get to know Allah right we get to know Allah through ourselves right and then we get to know ourselves through the light of God and this is why اقبال رحمة الله عليه وسلم said از همك از كناراقير سخبات اشنا طلب هم از خدا خدي طلب he said abandon everyone if you want to know yourself and if you want to know Allah abandon everyone and go to the one the only one that knows you the only one that knows you the only one that knows you is Allah nobody knows you you think your spouse knows you you think your parents know you you think your children know you or your colleague or your best friend nobody knows your reality they only know what you allow them to know but all the mysteries that is inside of us only Allah knows that nobody else knows that Allah knows why you shed that tear you can tell people oh I was hurt but the billions of sales that are just moving around to create that tear Allah knows what you went through all of that is known only to Allah Allah knows your joy the laughter why you laugh why you're happy why you're sad right all of that only Allah knows that we only know at the superficial level but we say oh I was just also happy okay but we don't know really what was that happiness so this has been the great challenge of the human being in search of definition of what is a human being مولانا رومي he tried to define it by saying دي شيخ بالشراق حمي جاش دير دشار كهز دي with that ملولا انسانا مورزوص they say the sheikh was going through the streets in the city with a light with a flashlight right or a torch light he said I'm so sick and tired of all these animals I want to find the human being where are the humans in the city and then they said جفت ام يوفمي نسوات جوسته ام با they said I don't think you can find a human being we've searched everywhere for it you can't find it جفت ام يوفمي نسوات ام با he said I want the one that you can't find in other words being a human is so rare there's a lot of human being but being a human is very rare to find and this is why definition of the human being is very difficult how do you define this creature where Allah says انجع الان في الارضي خليفة he says behold the angels I'm going to create a Khalifa on this earth so what is a Khalifa a caretaker a maintainer someone who cares someone who loves someone cultivate the earth take care of the animal take care of the trees make sure everything on this planet earth is fine and it's perfect the way Allah has created that's what I'm going to make that's the essence of the human being then the angels said are you going to make someone who's going to do corruption and they're going to shed blood see they have their own definition Allah has a definition so isn't this the person who's going to come and shed blood and they're going to do a lot of corruption Allah says I know what you don't know Allah knows all of the definitions Allah knows the essence of the human being the angels don't know what's in our hearts nobody knows what's in the heart of the human being only God knows that only we know and God knows nobody else knows our heart I don't know what's in your heart Allah knows what's in my heart what's in your heart I only know what's in my heart and that's what we judge people based on the outward we don't know if a person is I always get criticized for this because all my life since I was a child if somebody was nice I always thought they were nice they said no guys evil they're just pretending to be their shelter I said I just see beauty I'm just going to act by the outward I don't know and we want to read this story from Sahadi that actually clarified that point and explains it about the human being what is a human being so he has a poem that is actually in the United Nations there's a giant carpet that was gifted from the Persian from Iran to the United Nations and it's hanging there and next to this carpet there's this poem in English written as the model of what does it mean to be a human being and this is one of the masterpieces of the Quran it says humanity there are like one body imagine a human being as all human being as one single human that's what he's saying we're all like all of us are like one human because in the creation our essence is the same we're all the same whether you're black or white whether you're whatever you are doesn't matter we're all the same the essence is one our essence is all one nobody has a different I have a spirit that's not from the same source that your spirit no, all of the spirit came from the same source right the same spirit he said the same spirit that came into marrying and Jesus was born he said bring out the Jesus in you right so there's no difference in our essence we're all the same we might be different in our color of skin our height our hair these are all these are all what we call accident there's a lot of accident colors are accident when you change this color a white rose a black rose it's a rose because the rosiness is there got it so he says we're all like this one human all of the human beings so Africa could be a hand Asia could be another hand Mecca could be the face it's all of this body part and then he says he said with one part from this whole body of human being is in pain give you example have you ever had toothache it's just a little piece like this bigger tooth right you have toothache is this just your tooth hurting your entire body suffers from just toothache so Sahadi is saying that when one part of this human family is in pain he says all of the limbs of that that human family should feel that should feel the pain of the people in Afghanistan if you're here should feel the pain of people of Kashmir if you're in Zimbabwe doesn't matter where if you're a human being you should feel the pain of other people right and the least you can do is make doha for them some people can do things they can donate you know there's a lot of refugees people are helping other people make doha and at least you feel like subhan Allah you know when there was drought here in California we were you know my kids at school they were like coming and they were like no we make sure we make wudu we get a cup it was really nice conserving a lot of water because there was a drought once the drought finished us and I was reminding myself and everybody that don't waste water because there's droughts everywhere in the world don't waste water like have have that connection that there are people who are in need of water and they don't have water so he's saying that if one part is in pain every part of this body should be in pain you should feel it have some type of feeling and then he says took us مهنة دي غران بيخامي نشع يد كنامت اهن او دمي he said all you who are free from the pain and suffering of other people he said you don't deserve this beautiful title as a human being بني آدم it's a title this is the greatest title a human can achieve it's higher than a PHD and this is what مولا جامي in a poem he said he said son he told his son he had a son it's the story of a father and son and the son is really he has no but his dad but he becomes like he becomes the the ruler he becomes all this stuff and then he's trying to humiliate his son he goes to his father he goes come you used to tell me that I'm not even an Adam I'm not even a human look at me I'm the hakim of the city look at look at my house look at my servant look at all these people doing ta'aseem look at my education look at my degrees he said he looks at him he said I never told you you won't become a hakim I said with them I joined it by that to Adam naturally I said oh my beloved son you won't become a human and even that was a sign of not him being a human for dishonoring his own father right so that's the essence what he's trying to teach here is what does it mean to be a human being he said if you're free from the pain and suffering of other people you don't deserve that title because that title does not come free it comes with that verse that we have made you as a Khalifa on this earth the definition of that is that you will be taking care of each other you will be taking care of the animals you will be taking care of the earth you will take care of your own body your own self this is the definition of a human being so he wrote many books but in these books the most popular one is gullistan which means the rose garden or the garden gull is flower and and stone as you all know like Pakistan and you know although Pakistan is an acronym people think it's a land of the Pakistan it was actually made of each letter has a meaning Punjab or P each letter has a meaning but anyways so generally the British are very smart that's why they made that to sound like they put this stone at the end of it so anyways so you have Afghanistan the land of the Afghan right so gullistan is a place where all these flowers go right so a rose garden and the gullistan it's very unique and and he he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said that I wrote this in a beautiful poem نحن نضح هذا الكهر في العام 6, 55. لأنك belly of the books we don't know when exactly we're written. So that's why a lot of poets they write a poem when they wrote it. So it's actually recorded. In that. In the thing. So the good list on. This book this is now the Gulaستان. This is actually a commentary on the Gulaستان by Suri by. A sudi. A Wasun. So the Gulaستان is very short like the whole book is like. Probably this much or less. because it's really the cream of poetry. And it's what they call Nasser Mosadjah. Nasser is prose, right? Nasser Mosadjah is the type of prose that it doesn't have a wazen, like a poem, but it actually rhymes really well. You read it, it's really poetic. And he is called the greatest Nasser Mosadjah ever written in the history of Persian literature. So this is really one of my favorite books in the Persian literature. In this book he has eight chapters. The first chapter is that Sirat-e-Port-Chahan is advice about the kings. And they always started with that because there was wisdom in that. If the kings are straight and good, the whole society is going to be instead of tranquility and peace. And if kings and rulers are corrupt, everybody suffers from it. And then the next chapter is on أخلاق دروشان. It's in the ethics of the dervish. And then that's basically all the citizens. So he's talking about that as a universal term. And then the next one is فزيلات القانعات in the virtue of kina'ah, of contentment. And then فاوات خموشي, the benefit of silence. And then اشكو جواني, love in youth. And then زعف وبري, and then old age and weakness. And then تأسير تربية. And then the effect of تربية. Because in our tradition, we have a thing called تعليم وتربية. We have تعليم, education, and then we have تربية. And تربية is that أدب, what we call in our tradition, to the teaching of أدب. So the قلستان was, you know, translated early on into different languages. And one of the first languages that was translated was in French. And the French, in France, they learned Farsi. And as a matter of fact, one of the people who translated it into a German and French, they actually knew fluent Farsi person. And so when they translated it into French and in the 1600s almost 350 years, 70 years ago, they translated it into French. And the first chapter was given to a person who was a government official in France. لزار كارنات. And he he fell in love with it because it's an advice to the king on how to run a government. And it's a beautiful advice. It's not, you know, now we have, you know, you have John Stuart Mills who has his ideology of how to run a government. So there's all these style of running the government. But Sa'adi has a style of running the government that is very ethical. And it's, you know, the person we have a proverb, they say, you know, do something that when you, when you're barbecuing because all our proverb in Persian is about food because we always eat. So when you're barbecuing, do something because the sea traditionally wasn't made out of steel. It was made out of wood, right? The wood, the little wooden ones. So they say, when you barbecue, make sure that the sea doesn't burn and the kebab doesn't burn. Right? So that balance is very important. And that's what he's doing. He's bringing this balance what he gives advice to the kings. And then he also gives advice to the, to the, to the citizens. Like because it's a two way relationship, right? So he, Lazar Karnat, he, when he, when he read this first chapter, he fell in love with Sa'adi. So he named this son Sa'adi. He named this son Sa'adi. His son was a genius. He was an engineer and he died at an early age, some say 25, some say 32, but he died in a very early age in, in a thermodynamic engine. That, there was no pattern back then, but you know, that's his, his invention. You can even Wikipedia that it will come. You know, just put thermodynamic and then it will come Sa'adi caught up. And it says, Sufi, a Muslim saint of, of Persia, Sa'adi Shirazi, the name. So, so then his, he has another son. He, he names him Sa'adi as well. He dies at the early age. So his brother has a son named Sa'adi because of the two sons that they lost and the amount of love they had for this book and for this man. This Sa'adi Karnat become the president of France from 1887 to 1894. So you have this man who inspired his name is after a, a spiritual master and a poet, Muslim poet. And there's so many, I, I once Googled Sa'adi Street and Sa'adi Avenue. All of the street came in from France to Brazil because he was really a popular president. So, that they're named after him. So, Gullesfond was translated in 1634. The first time into other languages. And in, in 1654 it was translated into German in its entirety. And the person who translated actually he knew fluent Persian. He studied in Iran. He learned Farsi. And then 1848 then another translation into German. And all of these translation are, it's amazing. Some rhymes and they, it's beautiful based on the reviews that the people of that language did. The first Gullesfond was translated into English by Richard Burton was in 1888. So he translated into English. But before that it was translated as a, not as a poem, just as a chapter. As you know this eight different chapters so some people they translated a few chapters in the first one was 1774 was by Stefan Sullivan he translated into English in 1774 but not the full translation. Anyways this book has been for the past almost 400 years has been on a tongue of the people other than the Persian. They did in the Ottoman Empire they had it as a classical text. I know that in India they actually read the Gullesfond and then like the the paper that I gave you guys this paper all of these poems were taught in India not to the Muslims even the non-Muslim schools. I made a Hindu a Sikh lady in one of my programs and she said that she she had it memorized she was in her 80s she had half the whole thing memorized and she read the whole poem from memory because I was 6 years old when I memorized it in India. She said in our school they didn't teach it a religious text. They taught it as a text of ethics to teach people ethics. So what happened is when when Saadi passed away for the next 100 years everybody copied Saadi's style so every book was in this style including the there's a beautiful book insha'Allah when I hope to teach the book it's called Baharistan of Mullah Jami Abdul Rahman Jami his is probably the best one but a lot of the people they I mean I have a list of here like two pages of list of books that I don't even know who they are that they copied this style but it was just like a lot of copycats let's put it that he started this new genre of how to do poetry so what we're going to do insha'Allah today I wanted to go over this poem people didn't get it they can pick this up it's in here brothers and sisters this is from it's called because it's five books in one so the punch kitab is the first book we studied after the Quran and traditionally they made us memorize the whole book but bad memory most of them are gone but this poem the first three poems are very important because they talk about they do talk about things that are essential in our life so we'll do this and insha'Allah see where we go from here so بسم الله الرحمن الرحيم he starts the book with the name of Allah the compassionate the merciful and then he says كريما ببخشا برحاليما كهستم أسيري كمان دي هو he started the book by calling upon Allah and this is one of the ways of the of the great masters spiritual masters they always start with calling upon Allah so he says كريما all the most generous all kareem forgive us in the state that we are in we're not asking for forgiveness for my sins in the past for this for that كريما ببخشا all the most generous forgive us in the state that we are in whatever state we are in we want forgiveness because in any state you can use Allah's forgiveness even in your peak state of obedience you can still use Allah's obedience because you can do better there are people who are doing better than you right there's always room to be closer to Allah one of the secret of this poem is the word كريما and this is why that book the Panch Kitab is also famous as the book of كريما كريما is the name of Allah سبحانه وتعالى that the one who gives the generous one right but there's other names that Allah has you could have used رهيما over the merciful right the same right ملكا I know of the name most of the names fits in there but why do you choose كريما كريم there are names of Allah that you ask Allah gives you جواد like you say Allah I have difficulty financial difficulty Allah help me you know alleviate this Allah I'm sick heal me Allah will do that because you ask He'll respond to you right كريم is the one who gives without asking did you ever ask يالله make my heart beat this many times every day you know we don't ask for that يالله make me do the breathing constantly when I'm sleeping you don't ask for this stuff يالله don't give me a headache يالله we don't ask for these things but Allah He does it all day He just keep giving to you right كملكا من نعمة عليها ولم تزل محسن إليها He keeps giving and giving Allah through this name He gives without asking so سعدي is so smart he said if he gives all these stuff without asking how much would he give if he ask him through that name how much would he give if he ask him through the name that he gives without even asking so that's what I say so what does he ask for the best thing you can ask for forgive us in any state that I am in any state that I am كهستم أسيري كمان دي هوا now he is going to qualify his first line with the second line why is he asking that because I'm a prisoner of my own نفس I'm a prisoner I know that my reality سعدي is saying I'm a prisoner of my own نفس I want your forgiveness in every state right in every state that I am I want your forgiveness because the نفس is like a rope that's gone around my throat and it's just dragging me like an animal towards the things that I don't want to go right and the poet said he said the great lovers right they take that rope off their neck and they put the rope of God in their neck and that's what he said you know that and then they let God take them anywhere he wants just take me anywhere you want right because it's a rope just let go right let go to Allah but he's saying I still have the rope of my نفس around my neck and it's dragging me towards evil so please I want your forgiveness in every state of my life ندوره خيرا ستفاري او دراس ندوره we don't have right خيرا ستو خير is except to you and the reason why if for God when in person in the same way when we have they say and they say right and far see we say to and they say so for example my niece is here she would never call me to she would always say because she's younger I'm older I can never call my older brother to because it's bad after calling me as a sign of respect but why do we call God to he says ندوره we don't have except you for the other any anyone wants to take a hint on that take it that, no the reason why right yes well yeah that's pretty good but the reason why is because is always as well so is a group of people they say they say respect for someone it's like the royal we right the king would say يخطأون هذا لأنه يوجد تلك المقاومة فيها يستخدمون الوضع للمعادة لذا لا يوجد مقاومة بشكل أحد يقول الله يوجد أحد لذا هذا هو الموضوع لذا يستخدمون الوضع للمعادة هل هناك فتاة بشكل أحد؟ هل هذا مقاومة؟ لا، فتاة بشكل أحد هذا هو مختلف هل فتاة بشكل أحد؟ نعم، هذا هو الموضوع هذا هو الموضوع لأنه يوجد تلك المقاومة لذا يقول لا يوجد شخص أحد بشكل أحد بشكل أحد فارياد راس is a very interesting word فارياد is to shout like if you are getting drowned in the ocean so you just shout from the top of your lungs that's it he is doing Fariad he is shouting go help him so he is saying I am shouting from the top of my lungs and I don't have anyone to come to my rescue except you you are the only one who can rescue me and this is in every situation in your marriage situation in your business in your work with your parents with your friends with your children and everything you have issues who are you going to go to you are going to go to Allah and if you do that calling and this is the calling a lot of people they say you should call like an orphan who has lost his mother and just desperately looking and anyone that she sees with the same clothing grabs it just grabs it it's not even it but that calling is what Allah loves when you call in desperation he will answer and Allah will always answer that so he says we don't have anyone by you to come to our rescue right توي عصيان را خطا بخشبا توي you are يا الله عصيان عصي is Arabic any words in Farsi that have صادة تعزا is from Arabic so any word that you see in Farsi that has those four letters is origin is Arabic so عصي is an Arabic word which means sinners people of disobedience you are the one توي you are the one who forgives the عاصي who forgives the عاصي وابس period right بس خلاص finished there's nobody else who can forgive who can forgive except Allah right نجاح دور مورا زراهي خطا so then at the end of this point he says please يا الله now he's doing it again he's begging please يا الله hold me protect me don't let me go on the path that is خطا خطا is obviously is an archery term when you miss the بوزع so you made خطا خطا is a mistake خطا is also a sin and sin is to miss the mark as well right so you don't hit the بوزع it's the same in the Christian and the Muslim the same root it's from the same root word he's saying you are the only one right you are the only one so now he's saying نجاح دور مورا زراهي خطا protect me from this path that is خطا this path is not going to hit the بوزع I want you in the 12 step program for the alcoholic anonymous you say why do you know that I was helping a person who was going through that and I had to go through the 12 step to see what they are teaching but anyways one of the things is let go and let God let go and let God like you have to let go of that I am unable to do this and this is why one of the things I hate about corporate America and I think it's disgusting to see that in a Muslim organization when people use the word I I want this I'm going to do this I did this who do you think you are like how do you do it like how does I do anything if the machine of Allah is not there can you do anything why didn't the knife cut Ismail he tried he got the knife put the son down trying to cut but it's not cutting because you can't do it if Allah doesn't want it you can't do it why didn't the fire burn him they can't it has to be the machine of Allah in order for it to happen so we always use the word we insha'Allah we will take care of this we will do it like that should be and it would also humble people it's what I you know it's just so weird for me to see that in the Muslim institutions as well so he says please hold us protect us from going on this part of and now at the end he's being smart and it's always good to be smart because like you know they ask Abu Hanifa about the dua for the Ka'bah right because he was smart I said when you see the Ka'bah for the first time your first dua is accepted me and him we met with her too so I always tell him you know people like you know they ask for something I want that job and then okay you got the job whatever but they ask Abu Hanifa what should we ask for that dua when we first see the Ka'bah because you know that's the dua that is accepted I said ask Allah ya Allah accept all my dua after this dua so that's smart right so all your dua you become you know the person everybody will come to you make dua for me so he's being very smart in the last line intelligent and he's saying خطى دار جزا can you just all my خطى all my mistake just put it aside and just delete them for some of them and then give me reward and said because Allah changes خطى into blessings Allah does that you can do it right you can just if you have remorse for a sin and you shed tears for that sin that you did Allah will elevate you at rank so high that you couldn't have got it through worship but you did a sin and you removed the remorse is so bad that you just keep getting elevated right so this is the one for Allah now here's a secret of this poem you'll get it then the second one is in the praise of the prophet صلى الله عليه وسلم and he says زبان توبو الدرده جاي جير صناعي محمد ود البزير he says for as long as you have your tongue in your mouth what's beloved to your heart is the praise of Muhammad صلى الله عليه وسلم right and it's so interesting that they knew the psychology of the self the spirituality of the self that there's a connection between your tongue and your heart what's a monotheque what's the definition of a hypocrite in our tradition a monotheque is the one who says on their tongue what's not in your heart that's what I say oh it's a monotheque he told me I'm so beautiful and then went behind my back and said I'm so ugly that's a monotheque it's a hypocrite they say on their tongue what's not in their heart they don't think you're beautiful but they say it to you right so a monotheque he is saying here that if you want to know what your heart wants is the praise of Muhammad صلى الله عليه وسلم that's all it wants ask all what the heart just if you do all the Allah صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم يوجد كل شخص يتعلمونه في كل حال يتعلمونه في كل حال يتعلمونه في كل حال لأنه يتعلمونه في كل حال حبيبي خداو أشرفي أنبيا الآن سوف يقوال why he said that هو حبيب الله حبيب الله على الخine البحان الله ليسى مخصيه الله موسى is khalim-Allah ابراهيم is khalil-Allah بصحتك فيتحبت أنا حبيب الله and i'm the Habib of Allah and the beloved of Allah هو أصلي هو أخصيه هو أخصيه هو في المحلقات ولكن خليل ليست حبيب ، خليل ليست حبيب ، المقام ليست ذلك المقام ، الشخص الذي يحب is the highest ، right ، الشخص الذي يحب is the highest ، صلى الله عليه وسلم ، so he says he is حبيبي خدا ، he is the حبيب of God and then he says he is the most noble of all the prophets one of the things I love about this poem he doesn't say أشرف المحلقات أشرف it doesn't say the best of human being the best of creation he said the best of the prophet he doesn't even want to compare him to us he doesn't it's an insult to compare him to us he is just comparing him to all the infallibles the prophets who are sinless he said amongst this elite group of people the prophet صلى الله عليه وسلم he is their أشرف he is their leader يا إمام الرسلي يا سندي انتباب الله محتمدي right he is the Imam of the messenger he is the best who is in the Imam who do we put forth as an Imam the best the one who knows the most Quran the most we know that has the most knowledge the one that has the most ethics the most the most the best أخلاق right anyone in the Hanafi felt the last reason is the man who has the most beautiful wife and why did Abu Hanifa put that in there because the one who has a beautiful wife their eyes are not on the other people that they're not looking at other people like even to that level of subtleties right so he says حبيبي خدا أشرفي أن بيعك أرشي مجيد أشبه المتقى and he says okay do you want me to give you more qualification of who he is the arsh of God is his pillow this is one of the most amazing thing that anybody has ever written about the Prophet ﷺ this life متقى is someone that you something you lean on this is like a متقى right now and متقى is a pillow like usually people get a pillow put behind their back and they lean on he said what did he lean on the arsh of Allah in the night of the strong marriage right he went to the arsh of Allah سبحانه وتعالى above the arsh when his shoes what is sandals that's why we put the Na'al on our head or on our heart we have the Na'al of Na'alein you know the shoe the the sign the symbol of the shoe of the Prophet ﷺ on our head right Na'alei كبيه أفغان همين مركب ده سباين طاوج سارة سلطان شاك طاوج شنين بادا he said I'm sorry he said do you want to know who the Prophet is let me tell you who he is the mark that remained from his shoes became a crown on the head of the kings the Muslim kings they were kufis with the sandal of the Prophet ﷺ on their head he said that's the mark of his shoes he said that's who he is and may it remain like that for eternity إن شاء الله so he's saying let me tell you who he is so you don't tell me why I'm asking you praise him with your tongue all the time because the arsh of Allah was his pillow like he was above even above the arsh then he says he said he wrote this now one thing about the Barak is very interesting that a lot of people think because he had wings and it was flapping probably and going from Mecca to Jerusalem now Saddi explains it how the Barak went he said the Barak put his hand forward like a you know you know how the deers they cross over a fence they put their hands forward he said he put his hands forward and in one hop went to Jerusalem just in one hop it wasn't a struggle of flapping the wings were just decoration that's what it was it's just decoration just to make it beautiful for our Prophet ﷺ and then he says now if this is not a Karama I don't know what it is this is Saddi was born in year 1201 probably around 1201 some say 1204 and they died in 1299 he was around the same time as Maulana Rumi but if you look at the Hubble telescope photos of the heavens it's all shades of blue lights and it does look like a castle lit up but how did he know that it's amazing like these photos so he's telling us that this is the man that went through the cosmos went to the Arshab Allah he's Habib of Allah he's the best of Allah's messenger this is why I'm asking you so if you read this poem backward alright always when you read the poem forward try to read it backward as well read it backward it takes you step by step back to the point so it will actually help you understand it okay this is who he is he went to the Arshab he wrote the Barab he went through the seven heavens he's the best of Allah's messenger now praise him with your tongue all the time because your heart would be at ease and at peace alright so for the sake of time we'll do the last one I usually do each one in an hour hour and a half session with the students but this is an online session so we're just trying to make it short and brief and I got too much in the detail of the language so the next one the last one is the nafs now خطاب من nafs خطاب is from a word like we give خطب you know خطب comes and gives a خطب right so the first one is مناجات it's a مناجات in the درغة of بجيب الدعوة the one who accept your مناجات, your دعوة and the second one is in praise of the Prophet now the third one is خطاب من نفس a lecture خطب to the nafs right because he knows you can't be nice to the nafs people who are nice to the nafs they're all those people who destroy themselves خلصول عمر عزيزة بغوزاش مزاوز جيتو مزاوز جيتو مزاوز جيتو مزاوز جيتو 40 years of this precious life that Allah gave you has passed and 40 is used as a symbolism here for a great portion of your life right because they say traditionally by 40 you should be really sad of what you're doing because after that it's just it's just a continuation of what you accomplished خلصول عمر عزيزة بغوز مزاوز جيتو 40 years of your life passed but your infantile state hasn't changed you're still a child not in a fitre nature he's not talking about fitre nature he's talking about childish nature oh I want this I want that I want this I want that right like in other words you're still milk drinking milk and you haven't grown to say hey I gotta I gotta get off the breast get off the milk start eating so you know just that growth hasn't come to you you're still a child right why how are you all your life these 40 years right what did you do your companionship was your how are and your house that was your companion desires and passion parties just feeding the nuffs giving the nuffs whatever it was نعم يبقى مساولين not even for a moment you could have done something nice something good something beneficial something rewarding not even for a moment you can even take a moment off to do that all your life you did this not even for one moment you could have done that you could have because what he's saying there's a taste in virtue in ethics there's a taste if you if you if you get that taste in your mouth right like اقباصة سجنة اشقوا ابادات ممزاة right if such day is done with love you can taste your عبادة your worship خالي سجنة من الدنيا هبساة كرته tasteless such days as everybody can do that empty meaning this one so that's what he's talking about that if you do virtuous action there's a taste that will enter that you will not do the other you will not go back to sins and a lot of people who sin in disobey they never really taste it the beauty of this deed they never tasted it they never did how many people have prayed night prayer where everybody was asleep and they kept praying until they broke down and if you do that and you tell me you're going to sin after that you come and hold me responsible because if you do that one night for our law it will change your life for eternity I'm telling you it will change your life I know people that their entire life changed with one night but they stood in prayer and they cried and they talked to Allah until they found themselves and when you find yourself you find God God is in the heart of every human being but if you lost yourself right like the bumper sticker don't follow me I'm lost if you lost yourself like how are you going to find God right there's a beautiful story that Saadi has about a man who wants to go to Hajj and he's going and this man asked he said where are you going because I'm going to Hajj and then he keeps traveling and then the man shouted and he said he said he said he said oh Arab man I don't think you will ever make it to the Kaaba it turns out he says why you say that he said because this is the path to Turkey you're not going to Turkey you're going to Turkey to Turkestan right to Turkey so anyway the point is that you have to know yourself find yourself and then you'll see the light of God and then he says which line do we do the second we did the second we did the one okay so so so so so so so so so so so so or or لا فاكرا right فاكرا he's a don Don on this life because life has no pillar to lean on generally if you go to a mosque كلها يحبوا أفضل على السيد وكثيراً في المدينة and you get tired and you go لنقوم إجازة على بلد. He said don't lean because it has no pillar. You will fall into this abyss. In other words, be always upright and vigilant. Right. أول أمان تب اللي فرمستقم. Say I believe in Allah and then be upright, be vigilant. Right. So. ما كنت كتب about أمره نور باريضار. In other words, don't fall into the sleep. لا تستطيع أن تلعب. يجب أن تكون like the rabbits. The ears are going always because predators are coming from every side. You have to protect yourself. ما بوش اي من ازبوزي روزكار. Never ever feel safe from the great game of life. And that is where everybody falls into. Where they think I'm good. I mentioned this story before. There's a man that came and I gave him advice. Don't go. They're going to a city of Sin City. A place where a lot of Sin happened in Gamblex. I don't want to even mention the name. And he was really into the Dean. You know, beard and the whole Shabang. And he said I'm going to go with my friends. I'm going to do Tabligh. And I'm going to do Dawa to them. And I'm going to this city. That's a bad sign. I wouldn't go to that city. Do you have travel of Masiya? This is a travel of Sin. We're not allowed in Sharia to go places of Sinfulness. So in any case I told them. I said don't go. I studied overseas for a year. And I'm going to go. So we got a big van. There's 15.000 in Japan. All my old friends are going. I said man one versus 14 is bad odds. And I even told him. Even in Jihad you can run away. So one against four. But you're going against a big odds. They said no, no, no. My Eman is either. And then I seen for like a while. After a few months I saw him. And everything is gone. I said there are tattoos coming out. Oh man. What happened? And I knew exactly what was going to happen. Because you don't want to go against those odds. So he's saying don't feel safe from the great game of life. It will find something to just drop into this abyss. And once you fall into it. It's really hard to come back. And people can come back by making Toba. But you get exhausted after a while.  And they don't come back. But insha'Allah. So now look at the sequence of this. There's two ways of looking at it. So you're starting the poem with God's way of looking at things. God is telling you. Listen. Ask help from right here. Ask me. God is saying ask me for help. I'm the one who can take care of you. You have issues in your house. You have issues with your parents. You have issues at your work. You have issues with your health. Ask me. I'll take care of you. But ask like a child. Crying. Right? And desperation. Rumi has a story. He says that about a man who owes a lot of money. This alem. The sheikh. He owes everybody money. He just keeps borrowing. And he borrowed it. He was like hey sheikh can we get the money.  Like he's a good man. He just keeps borrowing. And then he makes food. Feed people. He has no money. He has a line of people's sheikhs. Can we have our money? Can we have our money? And then he gets kind of really bad. And people are like hey. What kind of sheikh are you? And then people start calling him name. And then this guy comes. This kid come like 670-year-old kid. He's selling cookies. He goes oh he's selling cookies. I'll buy all your cookies. He said really he gets all the cookies. He eats it. He gives to the people. He goes well this man I don't have any money. I'll give it to you. I'll give it to you. Right? And this kid start crying. He's like I'm an orphan. You know what's going to happen when I get home. Please. And he keeps crying and crying. Anyways. He's just like. He's just like what can I do? I have no money. Look at all these people in line. Like you know. Stand in line next to them. And then this person comes. He goes oh you sheikhs. So he goes yeah. He goes I have this gold bag of gold. Calling for you. Somebody send. And he goes oh okay. Thank you very much. And he gives all the people there. And everybody's gone happy. And what was the secret of it? He said when you ask God you have to do it to a degree.  He said it was a cry of that child that boiled it over. And Allah send the rescue. Because Allah knows my intention. I'm feeding people. I'm like keeping any money for myself. But it had to be that. I had to take it to that level. And we ask Allah. But it's sometimes when you just really are desperate when you ask. And I've seen it. I've seen it in my own eyes. People who went to Amr with us. And they went without such difficulties. And I know like a woman went with us. She said you know her son couldn't have children. And they were made for over a decade. And she says the only time I'm going is just ask Allah. And I said just go to the cabin and just hold on. And she went. And she held on. And she was crying for hours. And she said you know. And then so 2 years later they went back with the child. And the son and the daughter-in-law. And as to give gratitude. That you know Allah thank you for that. But it has to be a wheel.  You know give me this. Give me that. So he starts from that. And then he's saying you know my prophet. That's my beloved. Sin prayers upon him. And then he's saying listen. You want to be successful. You have to take care of your nafs. You have to control your nafs. Now our perspective with this nafs. We look from down up. We got to take care of this nafs first. And then once you have the nafs in control. I got to praise the prophet. Once you have that. Then it's just it's a you go through this. Because all the doors have been shut to God. Except the door of the prophet. That's the only way you can get to God. At the time of Jesus was through Jesus. At the time of Moses was through Moses. At the time of Abraham was through Abraham. But that now until يوم القيامة. Is through the prophet. And I don't have my. Let me see if there's any text. So Alhamdulillah I think we're done. If there's any questions from here or online. I don't have my laptop next to me. Maybe the money can send me a text. Was it clear? Okay. Okay. Alhamdulillah. Alhamdulillah رب العالمين. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. And peace be upon you. و jeden منكم who are people who are here and people who are watching we are continuing on the Gulestan of Sa'adi the Garden of Wisdom and the Week No. 2 of 4 week program Last week we talked about the great poem of Sa'adi on the definition of human being and we also did a from the famous writing of a book called او تانج جانج، فقد فعلنا الثلاثة وثلاثة حوالي على الله ومسجره وعلى نفسه لذلك اليوم سنبدأ الغولستان لكن قبل أن نبدأ one of the things about Sa'adi that separates him from a lot of the people اسمه مسلح الدين، هو صديق المشرف الدين هو أبوه كان يعمل لطابق المنزل كبير وكان أخذ شيراظ في المنزل الذي أحبه يوجد الكثير من المنزل عن شيراظ وغولستان وذلك يجب أن يقوم بعمل للمنزل للمنزل وفي المنزل من المنزل من المنزل الكثير من المنزل من المنزل من شيراظ وغولستان لكنه يترك شيراظ في العام 16 وهي صديق المنزل ويقوم بعمل للمنزل وهي يجب على هذا المنزل ومسجره ومسجره للمنزل للمنزل ومسجره للمنزل لأن شيراظ المنزل ماذا سrenteه كلمان المسجر؟ لماذا أ iterated على هذا المنزلです؟ أأشر�이 أو Maps for Myself كalanysis رائع戶ق أرأب واترس لتأكد كرم Rocky how do you think although أمام This is al-Char institute أولاد كثيرا قول أن أadoe this myself كلك أصبح كلمان المنزل كثيرا يستمرأ به المنزل أر امام This People didn't go to become a scholar يصبح المنزل،ة المنزل كهم سبالة للمنزل كالخارض ب انهم كانوا بالمنزل و dassهم كانوا هناك مسجر وانهم يريدون أن يتعلم عن their دينه. فهي يتعلم عن هذا الجرنة. ومن المشكلة الأميسية about the year of his birth, he died, he was born in year six or six of Hejra which is the same year that Fakhreddin Arraazi died. So as always you would see with the death of a great scholar, you know, the birth of another scholar happened. The people are unaware of it because he actually, Sa'adi emerges way, he leaves when he's about sixteen, he's gone for about 32 years on this travel. He just goes, he goes to Nizamiya, the famous university that Imam Ghazali used to teach there by Nizami al-Mulk in Baghdad. And Baghdad is a Persian word, it's a Farsi word, it's not Arabic. Fakh means city and Daud means justice, the city of justice. So he's there and he studies this, in one narration he studies 17 years there and then not only studies but he becomes a teacher there. And he mentions the beautiful line about Imam Ghazali who was there before him about 120 years before Sa'adi. So then he keeps traveling, he goes all around the world, he ends up in, you know, goes to India, goes to Habisha, ends up in China, he's a world traveler. But during his travel he is, you know, the Quran says travel and see the author, see what we have created and also see what we brought and what we destroyed. So it's a lesson to see these things. My goodness, look at the Roman Colosseum. At one point they were the rulers, now it's just much of rocks remaining, right? So this is just a learning about life.  So he actually become a prisoner of war and they put him in these, they dig tunnels. So they put him in the tunnel and he digs for seven years he's digging tunnel for the Crusaders. Then the Muslim government, they actually, they actually buy all of the prisoners of war and they give them gold instead of to do a trade-off. And one of the people that gets free to Sa'adi they put all of this dungeon that he was in but what struck me the most and people who have read, I know Sidhi Hashman and they all read Golestan multiple times what struck me most about his work you don't see any sad line in there where he complains all these Crusaders they did this to me, I was in the dungeon and he doesn't complain about anything because they believed in Qadar. This is from Allah. Who brought the Crusader? Allah brought them. Who brought the Mongols? Allah brought them. They always looked at themselves and they said, What wrong have we done that we deserve this? If we fix ourselves then Allah will fix our situation. Right? Then Allah will fix our situation but if we don't, if we keep blaming others always the American, there's the Russian, there's this, there's the Cuban, we are not looking you know one of the great Indian Ghalib said he said he said, you made this mistake all your life O Ghalib the dirt was on your face and you are wiping the mirror and that's what a lot of the modern people are doing they are wiping the mirror they are not looking at themselves the journey of Sa'adi is a journey of looking at himself finding himself in order to find Allah because if you are lost there's a beautiful bumper sticker that says, don't follow me, I'm lost if you are lost yourself you can't help anyone and you can't get to any direction any place that you want to go there's an amazing story in the Gulestan of Sa'adi who was about this man who was going to the Hajj so Sa'adi sees him and he says, where are you going because I'm going to the Kaaba and then he starts the journey just keeps going Sa'adi shouts at him he said he said I don't think you will ever make it to the Kaaba because this is going to Turkmenistan he said you are going the wrong direction so the point of his travel was to learn لا خلقت الجن والإنس إلا ليعبدون we have not created the jinn and the human except to worship as Allah says but how do you worship Allah through knowledge you have to know how to worship him you have to know how to make wudu how to pray there's rules and regulations that you have to learn so he learned all of that to worship Allah in the most appropriate way in the way that Allah wants the journey and when he comes back right he said I went on my feet and I came back on my head it's a beautiful person's problem in Arabic they say on my head with the person the same thing we say on my eyes there's many meanings for this line but I think that what he's saying when he went as a person of the nafs my feet was in the dunya and the dirt but I came with a head an intellect that is connecting me to Allah سبحانه وتعالى because intellect is that light it's a light it's a new so he comes back so after 32-33 years of just traveling he comes back he the king of the time and that's why his name is Sa'adi because his name is Sa'adi obviously his name is but he takes the name Sa'ad because of Sa'ad Zangi Abu Bakr Sa'ad Zangi he was the Khalifa of that time of the he loves him and the king loves him and honors him and this is these are not like in our modern time these are the scholars that defeated the sultans these are the people who rectified the sultans because if the top is right the bottom is going to be right if you have a corrupt leader and I don't have to mention anything about any of the people in the world look at the world look at the world only a couple of countries you can say if you have a corrupt leader and look at the society's flourishing everybody's happy but if you have a corrupt leader it trickles down all the way to the corrupt police officer on the street so they were trying to fix things from the top bottom because it's much easier to do that if you have access to that so because they had a lot of love and respect for Sa'adi he would give him literally like the B that gives honey when it's ready the entire book just came out of the post on like the entire book but once once once once once once and he said can you write my name on the paper and he said what's your name here's your paper that'll be 30 bucks and the guy said that took you like 10 seconds 30 dollars but it took me 30 years to master it it takes time and a lot of the people if you look at the history of Islam they wrote their books at the end of their lives nobody wrote books everybody who wrote books when they were young they regretted it for me I taught a class a few classes in 2013-14 and I wish I could go back and just delete that and redo it a lot of people said it was a great class but I wish what I know now I shouldn't have taught that class it could be done in a much better way but anyways and so he just gave like birth to this book Boston became the most popular book and the Persian literature and the Persian literature it's the Quran the most printed book and then Hafiz Shirazi the most printed after the Quran in the history of Persian literature it's the diwan of Hafiz and that's because the Persian especially the Iranian and then it's the Gulestan in the Boston of Sa'adi so it's like the most popular books that you can have one of the things about Sa'adi when he went on this journey he slowly found himself and a lot of people they want to find himself in one day they want fast food spirituality fast food feq like hey I want to become a feqeen 3 months is there a course? no there's no course for 3 months feq it's a lifetime journey you go on this and you get it but Mawlana Rumi said he said once you put your first step on the path you're already on the last step because he said there's 99 steps to God right it's step by step until you get the divine presence he said he said it's just protocol you have to do that's all but it's the first step which is the hardest step to get to turn away from your nafs your ego, your desires and turn toward Allah so on this journey he meets a lot of the Ulama including Ibn Jose not the famous but his grandson who was also a great scholar he studies under him and he has a beautiful poem which says دو أن دارس فرمود بروعي آب يكي أنك دار نافس خدبين مباش يكار أنك دار جامب بدين مباش he said this great sheikh شيخ شوحابدين سحر وردي no فرج he said that he gave me 2 advices when I was with him he said the first advice is never never see faults in other people when you see other people don't see faults in them one of the scholars said you should treat everyone as a value of Allah as a saint he said how do you know they're not going to become saints at the end of their lives so that idea of looking at people with good opinion of people having a good opinion not having a bad opinion in a person and the people who want to know about this there's a beautiful talk that John Foster Wallace did a commencement speech it's called this is water on youtube and it's worth watching because the whole concept is about about the world like how do you look at the world so he said that he told me don't see faults in other people but he said also in yourself don't be pleased with yourself don't be a person it's me I'm so amazing everybody's about themselves and they put all these stuff a quote from themselves like oh I'm so amazed I said this thing and really it's funny like a lot of these things are you don't know whether to laugh out of because you know sometimes the worst of stuff makes you laugh so he comes back but what does he achieve in this journey the greatest thing that Sa'adi achieved in this journey is visible very clearly in one of his poems which he says that he finally fell in love with Allah love is that you can't claim love those who've been in love they know those who know those who don't know they don't know this is what مغلانا رومي's father somebody asked him about love he said those who know they know those who don't know I can't explain it he can't explain love so he said that when he came back he said I fell in love with Allah and all I could think about is my meeting with him and the hadith if you make all your anxiety one anxiety of meeting Allah on the day of judgment Allah will remove all your anxiety in the world if your concern is I'm going to meet my lord but his concern was different it's not about oh is he going to forgive me is he going to throw me in the hellfire that wasn't the way he said that there's a beautiful poem about his death yeah I actually I'm losing my memory because I got only 2 hours of sleep last night but anyways yeah so he says when I give my last breath and I die and I say goodbye to this world and leave the world I would die with this immense desire in the hope of just seeing you but don't and I'll give my soul and die because I know I become the dirt of your dominion I become the dirt that you create but I am the dirt that you create but the depth that you create and on that day of of the day of judgment when I rise from this grave I would rise when my first speech is where's my lord I'm talking to you and everybody in day of judgment is موضوع ، لقد قلت أنا فقط أجد أن أجدك في هذا اليوم ، أنا في الحصول على أنت في هذا اليوم ، الناس يتركون باقية ، أن يوم يفرر المرء من أبي ، ومن أخي ومي هو أبي ، وصحبتي هو بني ، هذا هو اليوم ، you know ، the children are running from the parents, the parents are from the children, the mothers from the son and the dog. جميع يتركون باقية ، it's a nafsi day ، هل أنت حتى في هذا اليوم أن يتركون باقية ، I'm running to you ، يا الله ، I don't care about the roses of paradise in the center of paradise, I'm not even going to smell the roses of, I'm not even going to tell all the stories of paradise, you know, people said and they talked about paradise all these amazing stories, they said I'm not going to talk about it, I'm not even going to smell the flowers of paradise ، I'm not going to do any of those because why because all I want is to see you, I don't care about these things, all I want is to see you that's it because the vision of God you know in in in in Ramadan there's a beautiful hadith a fasting person has two joys the joy of breaking is fast and the joy of meeting his Lord and the reason fast is not for eating food people make that mistake they say oh eating food and no no completing this act of obedience that you abandon from everything it's so that the reward of it's so immense that on the day of judgment you will just be in the set of ecstasy just realizing how much reward and then the next one is seeing a law on that on that day right I'm not going to drink this pure wine of of paradise from these you know this main of paradise the sake who's going to give me the wine I'm not going to drink that he said why would I need wine when I'm already intoxicated with you with your remembrance and there are people who are intoxicated with the remembrance of Allah anyway so this poem I think summarizes Sa'adi's life about what happened to him he became a lover of Allah in a servant of Allah so then he gave these two books in 1255 he gives us the gullistan in 1256 he gives us the the boston 1256 the next year he gives us the gullistan gullistan became the most popular book in in in prison uh literature and you know we study gullistan at seven to learn the language but we study gullistan at 70 to understand what is he talking about to learn about our lives so it's a it's a book for all ages so the book is start with a diva check which is the uh preface or uh uh he has this beautiful uh and I just picked a few line just to go over so people can see what he's talking about so بسم الله الرحمن الرحيم he said this is called this is a it's not a poem and this is a prose but it's a prose that actually it rhymes as you read it but it's not it's not it's not a poem and saidi is one of the the the one who started this style of writing and everybody copied him we talked about that last week about the the styles of writing and in detail so he said or is praise is also means indebtedness when you're indebted to somebody in other words i'm i'm praising Allah and i'm indebted to Allah right is is honor is short for jaleel as well the two names of الله سبحانه وتعالى كتو أتش that his طاعة طاعة again is Arabic word it means worship right كتو أتش his worship موجب قرباته that it brings you closer to him so what is he saying here it is very important for people to understand this concept he is saying that phrase me to Allah that when you worship him he draws you near to him you get close you get this you're not going to get any well you're not going to get good health you're not going to get money you're not going to get a car you're not going to get anything of the junior when you worship Allah why is that because the hadith said prayer is light worship is immaterial so the reward right isn't the reward of something beautiful something that is the same why do we fast six days after Ramadan to show one of the reasons to show a gratitude for Allah thank you Allah for giving us Ramadan so we're going to fast for six days the same jinns genius to say thank you Allah for Ramadan right so he is saying that Allah is going to give you a qurba what Allah who knew some of it Allah is the light of the heavens and the earth so if Allah gives you well for your worship or he gives you a nice car or he gives you a nice house that is though that's oppression and Allah is not a valid because on the day of judgment you will hold God accountable which you can't but you will say if I worship you and then I got a car what's that because the qurba of Allah this closeness that you get is priceless and that's why worship of Allah is priceless so this is the reason so now he is saying but if you are grateful Allah will give you more Allah will give you good health Allah will give you more money if you are grateful for the money Allah will give you beautiful children if you are grateful for your beautiful children but if you are grateful it's a conditional sentence if you are grateful Allah says I will increase you in that to be more grateful so like a lot of people say how are you doing I'm sick I have so much pain and then you ask him like now while you didn't learn the lesson you complain Allah will give you more to complain about but if you are grateful Allah will give you more to be grateful and this is why our grandmothers that generation they never complained they were in pain like always but that's how they got better because they were in the state of shukr now these are the people who are most shocked that will it matter they are scholars they know this they are always in the state of shukr so what is then why do you have scholars that are poor aren't they grateful for the food that they get aren't they grateful for the clothes that they have aren't they grateful for the little hut or room or tent that they have why isn't Allah increasing them in that when they are grateful and they are poor allama and I've seen poor allama well here's the reason the first station of gratitude is to look at the ni'ma ya Allah thank you for this shirt ya Allah thank you for the clothing I have ya Allah thank you for the house that I have ya Allah thank you for the.. that's the first level Imam Ghazali says it very beautifully he said there are people they see the pen well there are people who see the hand oh that hand writes really well and then there are people who see the artist wow that artist these scholars they no longer see the pen or the hand they see the money the one who gives the ni'ma that's what they see so their shukr as well is giving them poor allama because they are what is their shukr for oh it is you that is doing this Allah is giving them more of that that they are grateful for they don't see the world it is meaningless to them everything that is the world and in it is meaningless so then he says every breath and I know like in our tradition we have to memorize this we were like 7 years old I know like people sitting here they just read it from memory it gives you life it prolongs your life if you don't breathe and you can't live you die right وَشُنْ بَرْمِ أَيَادْ بَفَرَّحِزَا but when it comes out it actually gives you good health now this is one of the karamat of sa'adi how did you know that that when we exhale everything that is not needed in the body it actually takes it out so you have a healthy body at every breath Allah is doing that giving you life, keeping you healthy giving you life, keeping you healthy so he is saying that تَسْدَرْحَرْ نَفَسِدْ دُنِمَتْ مَوْجُودَسْ so know my beloved that in every breath there are two ni'ma there are two blessings one for inhaling to get life one for exhaling to keep it keep you healthy and every blessing وَبَرْحَرْ نِعْمَةِ شُكْرِ وَجِبْ isn't it mandatory to be grateful for every ni'ma that Allah has given you shouldn't you say يا الله thank you for this blessing and he is saying this is where you know in the chess game is checkmate he sa'adi just checkmate all the human being literally he is like okay do you think you are عبد الشكور let me show you for every breath two شكور you have to give so now because you have to be grateful to what Allah has given you so now he says ازدخص الزبان كيف برايا كأز اهدي شكراش بدا رايا he says show me someone who has a tongue in the hand to be grateful to Allah SWT to this degree who the reason in the in the in the he said the reason why he used the hand is not just the hand he is talking about the the hand the feet the eyes the ears because they all have their شكور right they have to give شكور for every limb of the body right the kidney is the heart so he is using one as a representation of your entire body so he said who's hand in other words who's limbs has the ability the power to be شكور اعملوا عالة داوود شق وقليلون من عباد الشكور all family of Dawood the Quran says be grateful work and be grateful because Allah says very few of my servants are grateful very few of my servants are grateful so he says then he has a poem now بنده من بيك is تقسير خيش اوز بذرقاء خداة عاوان ورنسة زاوار خداوان دي اش كس نتوان بجاوة عاوان he said so here's what I'm going to give you advice because there's no way you can be as grateful as Allah has given you the blessings right he's not telling you not to be grateful you should be شكور throughout the day this is a beautiful مقام a مقام that someone is a shocker always and you can see people who are شكور they're always happy as well because they see everything from Allah but he's saying it's better that all of those servants who have shortcomings which every one of us anybody see I don't have any shortcomings they're either insane or they're an angel everybody has shortcomings كل إبني آدم خطاءون the professor of Salam said every son of Adam he's saying so let me give you an advice it's better for all of us who have shortcomings that we just go to Allah with brokenness and just say يا Allah forgive us forgive us وَرْنَسَزَا وَارَخُدَا وَنْدِي أَشْكَاسِنَا تَوَانَا تكَبَ جَرْوَرَا because no one on this planet can be grateful to the amount of blessing that Allah has given them it's impossible nobody can do that right so but gratitude has station as well starts with that station of seeing the nama and then goes all the way to seeing the one who gives you the blessing right seeing Allah and everything that everything is in hand of Allah this is the station of happiness this is when you're really happy you won't have any problem if you have that as a model of your life that everything it's from Allah what can I do you know like we you know just a personal story our accounts got hacked and somebody like took all all our stuff just I woke up the next day everything was gone like everything you had in your whole life it's just gone like there was nothing in there kind of panic I'm going to the account account change password change I don't have access to anything literally nothing I've access to so I was sitting there I was like you know you get devastated because it's like okay who's going to pay the rent and who's going to pay all this stuff the bills and everything because you have you have zero money literally and and all your you know all your investment it's just gone somebody just anyway this was a few months ago be careful everybody should have extra security this is the number one thing now happening in America is fraud crypto and other stuff but anyways so I'm sitting with my wife and I and you know you never want to break these things down like that to your wife say okay we lost everything because you know it's very difficult for them because they see you as the one who's bringing working and bringing the money and they have that security and tranquility and they can really you can shadow them the whole world and they get depressed over these things so so I was breaking it and my account was right okay and I thought okay I said as you know you have to make and all your accounts was happy and she looked and she goes did you repair the card this year this year that's mentioned the first thing did you repair the card this year you counted everything I said I think so but I can double check I used to pay more فقلت أننا مجدداً لقد فعلنا شيئًا أكثر ذلك كان شيئًا أكثر وعني كانت مجدداً مجدداً وكانت أكثر أنا أكثر أكثر أكثر لكنها مجدداً أنها مختلفة أن الناس who have that connection وكذلك أكثر أن تفعل ما يجب أن تفعل لكنها تأخذت حالياً أكثر من ثلاثة لكن الحمد لله نستطيع أن نستطيع أن نجد الكثير من الأشياء لكن الأمر هو أن يجب أن تفعل كل شيئًا من الله وماذا يفعل؟ أنه يأتي لك يجب أن يأتي لك أكثر من ثلاثة في المدينة ويجب أن أعرف أنه أفضل سيدنا عالي عندما سيدنا عالي وعندما سيدنا عالي وإن أن أمرنا في مدينة أننا نحن مجدداً لا يوجد خلافة لا يوجد خلافة لا يوجد خلافة الآن ever since أثنان you took over that we are fighting and we have all this corruption and all this stuff what do you say to that? it said well when Abu Bakr and Omar were the Khalifa of Allah you know they had people like Osman and me under them now we have people like you under us that's the difference right so it's you know you have to really think about yourself again we go back to that ghalib poem that you know you can't keep wiping the mirror and saying that why why have dirt on this no it's not the mirror it's you you have to wipe your face and clean it but people don't want to do that but gratitude has station the greatest station and this is what you could have in the knowledge you have three levels of knowledge right so this is you're learning something yeah is seeing that thing in practice like the story I told you I saw this in practice with my wife just practice that I witnessed it but then there's living that is that experiential so so he said he said he said he said he said he said he said he said you are so grateful for your beloved you love someone what do you do give them flowers you know give them a Gucci purse give them all these gift of the words because you love them you buy all these stuff and you give them the diamond ring he said that is at the very beginning of gratitude that's at the beginning he said anybody can do that anyone can do that they can buy flowers they can buy stuff and give it to people هل مال را خدروا بدي شكرا وشكرا وشكرا he said you want to know the highest level of gratitude why don't you become the gratitude and become the gift that you are the gift and you are the gratitude so when you go home you are the gift she doesn't need a gift because you have become the symbol of gratitude and a gift if they ask your wife or your spouse what do you want as a gift I want my spouse to come home or what about a Lamborghini I want my spouse what about the next so that so that is the high level right the same thing with a teacher and a student when the student says oh my teacher because he is the gift right so he continues time باران رحمة بيهسناباش حمجا رسيدة وخان نعمة بيدريغاش حمجا كشيدة one of the thing about these lines those who speak Persian farce your daddy you would see the perfection in the language there's nothing you can do to make it longer make it better there's nothing you can do to make it shorter and better you can make it shorter it's not going to be as beautiful as meaningful you can make it longer it's not going to be as beautiful as meaningful it's perfection of language and Persian literature the rain of his mercy that you innumerable you can't count the rain of the mercy of Allah the rain of his mercy has reached every corner of the world Allah has two names at the beginning of the 9 N Ar-Rahman Ar-Raheem right Ar-Rahman and Raheem the difference between them both of them are mercy one is universal mercy one is particular mercy the universal mercy goes to everyone whether you believe in him or don't it goes to you whether you're a Muslim a kafir a fire worshiper an idol worshiper an atheist an agnostic whatever you are you get the universal mercy you get the food you get the clothing you get the oxygen the air you get the health you get the friends the family all of that universal mercy Allah gives you but then there's a specific mercy that's only for the believer right so he says this is the universal mercy has reached every corner of the world is there a place that Allah you know you can't see the hand of providence there وخون النعمة to be the Khan you know it's short for the star Khan we say in Persian it's the the cloth that you eat on right the the table cloth what we call in the table the cloth of the of Allah has reached every household everybody gets their food everybody have food to eat the reason why each and every one of you are here today is because your parents had food from the time of Adam until now if they didn't have food they would have died and you wouldn't be here Allah Allah provided the sustenance for them these are رزاق in our أقيد that we believe that Allah was our رزاق before he created people that needed risk so he didn't get رزاق because he had to give us risk even before there was a creation Allah was our رزاق right برده نوموسة بندقان بقناه فاهش ندرع this is right just again perfection of language برده is a curtain برده is also a veil right the veil that's between you and humanity there's a veil between me and you right now there's a veil between you and me only you know yourself and Allah knows nobody else knows you we know you based on how you tell us who you are and we know you some of us know you based on our view of you our perception of you and this is مولانا رومي's cry was that حركسي عزان خود شد ياري من عزدروني من نجوس عسراري من everyone became my friend to know me based on their opinion of me nobody wanted nobody was interested in hearing what I have to say about myself generally that's the rule that's the case people just they assume about you what they want to assume they don't care to listen to what you say but the only one who knows you is Allah in yourself but then Allah put a veil between you and the humanity right خدا غر برده رزق فاني famous poem that if Allah removes the veil from the work of human being from the actions of the human being he said how many فاصق will become مولا and how many مولا will become فاصق right that's the reality right the hafiz had this problem with all these preachers because they came with their عبا and their this جلوة right this that they they put on this show on the member and this is what is on King جلوة در محرابة ممبر ميكونان شون بخلوات ميروان on كاره دي غر ميكونان he said look at all these all these preachers they come on a member and they put on this جلوة this show is beautiful right the turban and the عبا and the speech and the eloquence he said but when they are in their private life they do other than what they preach another word it's far from the thing what a blessing that Allah is بلد because otherwise you would you would not even listen to most of the people right so he says that the this veil of your نموس of your privacy of your honor of your dignity of your soul of your of those things that are precious to you that you don't want anyone to know Allah does not right he does not even if you send this obey him and you fornicate even the fornicator Allah doesn't show him that this person is a fornicator Allah doesn't do that he veils you there's a secret in that and I will talk about it وَوَزِي فَيْرُوزِي بَخَتَي مُنْكَارْنَبَ in this sustenance there's allowance of your sustenance because everybody has an allowance right so whatever you get that's your allowance that's why you should be happy whatever you have Allah has already written what are you going to get you should work you should strive you should you know you know Allah has given you hands and feet you can't say how it has a beautiful story I was trying to do it but it's a very long poem but it's a beautiful story about about the a a an in a lion so this this Fox right or coyote so this Fox is crippled is handicapped so this passes by goes how does he eat how does he get his food and then he sees a lion goes attacks a deer and hunts it and rips the deer apart and eats it throws away all the extra food that he's for just throws it in the air and it lands right in front of this crippled Fox and the Fox start eating this me so the next day he goes he says and that incident happened this lion did it and then he throws it accidentally or whatever it's just he's Allah Allah is the Raza I'm not I'm not going to do any work I'm going to sit so he said he just sat down and said I want to give my words Allah is feeding the crippled Fox he's going to feed me so he sat for a day two days three days nobody's breaking any food no family no friends nothing and he's starving and he's starving and one thing about spirituality in Tasawwuf people you know one of the practices of the people on this path is they don't eat a lot and the reason why I don't eat a lot because when you eat you you fill yourself and you can echo when you're empty you echo that is the echo of truth but we don't hear that's why when you go in the valley there's a mountain on the other side and you say something it echoes you it echoes back to you right so after a few days when he's so his stomach is empty and he's like starving to death he goes what's going on like you know you you give the crippled Fox and I've been starving and I'm a Muqman I'm a believer and I do thicker I didn't get any food I'm dying right and then the echo of his own soul says بارا وشيرا دررندبوش اي دهال ما يندوز خيشرا تروبا ويشال go become a lion be a roaring a lion don't don't sit like a crippled Fox right don't sit like Allah didn't create us to be crippled Fox He created us to be lion go out and do it but no whatever you get it's from Allah and it's written for you Allah is the one يقطي ميشا He gave it to ميشا whoever he wants whatever he wants whatever quantity he wants and be grateful and Allah will increase as the poet said at the beginning so this is very important because you see they are the atheist and agnostic they are super duper rich they are believing God so he says Allah will not cut the salary what is you know what is supposed to go to them if they disbelieve in him if they sin and disbelieve in him Allah will not cut their salary they can have it why is that why is that because all of this world and everything that's in it everything in this world everything in the heavens and the earth the galaxies and the stars and the moon and the sun and all this now they are saying in Mars that these stones are worth their price less all of them you combine it one breath in paradise is more expensive than everything in the world in here one breath not the exhale just inhaling because with the first inhale of paradise every pain every suffering every anxiety that you had everything just just washed away and you enter the state of ecstasy and happiness complete joy for eternity so this world they had any value Allah wouldn't give those who disbelieve in them a morsel of fruit but it has no value it has nothing and only people who connect with Allah would know this because through that connection you would come to know so he says اي كريم ايك ازخزان اي غيب جبرا ترسا وزيفة خور داري دوستان را كجا كوني محروم توكي با دوشمانن نظر داري I said oh kareem we talked about why they use the name kareem last week because kareem is the name of Allah that he gives without asking but if you ask the name how much he would give so I said oh kareem that you have these unseen and exhaustive treasure houses and you're giving to fire worship to disbelievers to atheists and agnostics you're giving them look how you're treating them you're giving them food you're giving them family you're giving them friends you're giving them good house دوستان را كجا كوني با دوشمانن how could you deprive your friends when this is the way you deal with your enemies if this is how you deal with your enemies how would you deal with your friends and Allah is the Wali of those who believe and a Wali is a protector is also a friend Allah says I am your protector Allah is the protector Allah is our Wali this is the relationship that Allah has put how could he deprive us from this if he is doing this generosity is showing to to those who disbelieve in him it's 359 I had a little bit more to go but I don't think I can finish it but but I'll just finish this just briefly because I want to respect the time we started a few minutes late so that's I think the reason generally 4 o'clock we should wrap up maybe a couple of minutes Insha'Allah so he says every time every time I ask the people I ask them I ask them I ask them I ask them I ask them is it is it is it is it that they are not able to see when a sinful servant who is a disobedient and then and then he feels remorse and he goes oh Allah oh Allah please forgive me forgive me forgive me forgive me forgive me مترو here call here ما خ يوجد م ответ يوجد حد فقط هناك مل해� عندما يبدأ أنهم قاال� في أنا dream المتوين أ Hear أنت تعلم Metallica says that he wanted to come to me with a burning voice cry break down so he goes the next time he goes he keeps going and going and Allah doesn't want to look at him and then he goes and crying to Allah and then ديام الايكتي. هذا هو حديث قدسي في هذا القرآن. again for the a lot of people who are on the path of knowledge especially at the مفتاح Institute. but this is a poetry class so it's not an أقيدة أو رفق class so just we'll take the poetry part and then if you want to snad for the حديث and this and that you can and most you can you know look this up but most of these things are used in order to teach us a lesson so sometimes they use a حديث that are weak but the meaning is sound but they're using some of those in order to teach and drive a point home so this is not a حديث class. قد استحييته قد استحييته من عبدي وليس له غيري فقد غفره ده دعوة عشانه إجابت كرده وهاجة عش براه ورده كأز بسياري دعوة زاري بنده حمي شهر and then Allah says he said I accepted his prayer and I gave him what he wanted because I feel embarrassed from this sinful servant just keep asking and keep asking to forgive me so he ends this conversation by saying you see look at the generosity of Allah the sin is committed by the servant الله يشعر أنه مهم for what he has done the servant is simple Allah says I just feel embarrassed like not answering him even though he's a sinful servant I'm going to answer his prayer so these are the teachings of سحدي رحمة الله عليه and I think that in our time we're living in a very interesting time where people are kind of disconnected from themselves from the reality from Allah and his messenger and you would see in the next session Insha'Allah we'll talk about his connection to the Prophet صلى الله عليه وسلم which is really marvelous you know how much love he had wanted to today showcase his love of Allah سبحانه وتعالى and his journey on this path but his his and then insha'Allah we'll do stories from the gulistan where he teaches the kings he teaches the citizens he teaches the lovers he teaches the people of adab I mean he just he's a teacher he's an amazing teacher they follow on the footsteps of our Prophet صلى الله عليه وسلم who was the greatest teacher that ever walked on this earth إِنَّ مَا بُعَسْبِ الْمُعَلْدِمَ أَوَسْسَنْ only as a teacher the Prophet صلى الله عليه وسلم said so it's it's amazing to be on this on this journey with these people I love these these these teachings because it melts the hearts it makes us human being it makes us people that we can actually connect with ourselves connect with Allah and use these in our daily lives these are not uh things that you can just read and just put it on the shelf but no rather these are things that you can practice and put in the life and I think that to start the day is that we all should start doing uh gratitude practices and what I think that they have done in the modern science they did uh people who have depression they they did a study that if they do gratitude practice where they every day they would say oh I'm grateful for this I'm I'm grateful for this they mentioned a list of gratitude some say 10s of the five but it actually removes their depression so I think that if you can do that that every day we we pray after after the prayer just just be grateful to Allah for say Allah I think you forget health at all just people you know we think good health we it has to be part of our life now Allah can make you sick and once you're sick then you would know the value of good health you don't know something until you lose it so just uh just if you do that that's you know for me uh this is you know some people might like it some might hate it but if you do a lesson you don't take anything home to practice you just wasted your time uh so if we just do that for for this week's where we do a gratitude practice that every day we just show three things a day to say Allah you have good parents where people who have horrible parents I know converse that you know they had really bad life grown up so if you have good parents who are loving gratitude for parents gratitude for children gratitude for good health if you have a roof over your head I mean you because the blessing of Allah you cannot so you can just go on for eternity just thank Allah for all the stuff that he is everything that he's doing and also things that he's going to do and here after insha'Allah صزاق الله خيرًا if there's any question insha'Allah but if not thank you for the team here at MCC for making this happen the hosting here locally and then thank you for the مفتاح all the brothers and Allah bless all of you and the team there صزاق الله خيرًا Insha'Allah we'll hope to see you next next Saturday for the third session insha'Allah صزاق الله خيرًا صلاعه ورحمة الله بك بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام علي سيد المرسلين وعلى آلي وصاحب اجمين عوذ بكلمات الله تاماتي مشارمة خلق بسم الله اللي دي لا يضره مع اسمي شين في الأرض ولا في السماء وهو السماء العالم ولا حول ولا قول دي لا بالحي العالي العديم الحمد لله جزاق الله خيرًا for everyone who is here thank you to MCC نفتاح for making this happen جزاق الله خيرًا for the hard work of all the brothers and sisters we are on the third of the fourth week of sa'adi the gulsana of sa'adi which is a book of wisdom in reality a book of teaching of the great persian mastic master of كلام of and also he was he was known as word smith because he had such a eloquence in his in his language very precise and meaningful and beautiful at the same time so one of the thing about words are that a lot of time when people speak it goes through our ears and we we hear things we listen to them but sometimes when people speak it actually goes straight to our hearts and those are the words that that has meaning in our lives and when when somebody says something and it affects you spiritually not just through your ear but it affects you spiritually and you get this awakening through these words because the words that rise from the heart enters the heart the words that comes from the mouth it it doesn't pass the ears and these people if you look at their lives they were like the the the honeybee it takes so long for it but once they're ready it just comes out and it everything comes out from the heart of the human being and goes into the hand and into the pan and for some it doesn't even go to the hand in the pan it just comes out from the tongue and other people write it because they're all already in a state of complete love and and just love of Allah and a messenger that they don't even have the the ability and those moments are right it like مولانة الجلالة الرومي who didn't write anything of the Musnaywi except the first 18 lines the 26 000 lines of the Musnaywi was written by students as he eloquently just said those lines proclaimed them and just recited those lines so he his words are in reality words from his heart and he uh one of the thing that that words that comes from the heart is it's not fake it's not phony it's not a lecture you prepare and say i want to say this in order there are there are signs of of speech where you learn that you know exactly when people are going to clap you know exactly when people so you and they they say those lines and they have a pause in that moment because they know the clap is going to come next it's it's an art and anybody if you have the time and and people want to do that they can learn that science which is a waste of time because again you're doing it you're doing it for the clap and this is one of the thing in our religion is جزان وفاقه and the day of judgment whatever you do for whatever intention you did that for that's what you get so i give an example if you donate money in order for people to say oh what a rich man and generous man he has you just donated a lot of money on the day of judgment when you wanted your reward from Allah الله says now you didn't donate for me you donated it for the people who can they they would say oh what a generous person he or she is and they said that about you so what do you want from me you got your reward because you wanted so the same thing with a person who goes to the battle with the مجاهد he says i'm going to go to the battle for you so they can see what a great warrior i am so day of judgment he says الله i give him my lives no no you didn't give you you didn't give me your life you gave you a life for this act that everybody says what a what a warrior that man is so everybody said what a warrior that man is so what do you want from me jazz and we fuck you got your reward already from the people so they didn't write their books to be best sellers but Allah makes things best sellers right so every hadith uh scholar they write a book called the arabain the 40 hadith there's so many arabain 40 hadith uh that's been written in the history of islam there's a hadith that the professor salam whoever learned 40 hadith in fact this is that he'll be with me in paradise it's a beautiful thing to memorize 40 hadith and practice those are hadith so that's one of the reason why a lot of scholars write the 40 hadith now if you look at the history of islam with probably hundreds of not thousands of arabain was written 40 hadith there's only one of him i'm never we that just goes generation after generation after generation it gets translated into like persian and ordo and french and german and english and russia all these languages and it still keeps going right when you say we see arabain say arabain and now we are the imam now we is 40 hadith why is that there's a Kabul in that he didn't do it to be the best seller but Allah made it the best seller because his intention was for Allah i want to do this for Allah and for the love of Allah and his so these people when they wrote their poetry they actually wrote it in order to because they had so much love and you can see that love in the poetry there's a man beautiful man he was not a muslim in punjab and he and as you all know in india and uh was modern day pakistan and india they used to study saadiz gulistan and boston as a as a text book not as a book of poetry and this is one of the the tragedies of our time that we study these as as poems but they study the poem they studied as book of philosophy they studied as books of politics they studied as books of akhlaq and ethics because all of those are in these books they're trying to teach lessons through their stories and إن شاء الله when we get to some stories today from the gulistan but this man was reading he was not a muslim with the hindu and he was reading the the boston of saadid and the boston of saadid starts with the uh with a beautiful praise of Allah and his messenger so he's reading this and listen his biography biography and and i have and there's really an amazing uh man uh and and then uh his his uh i think his great granddaughter is so uh that's the one that i got a copy from their library that has his note on the book a photocopy of it uh one of the beautiful people in pakistan uh they saw that they they sent it to me but anyways he he reads this poem and so he he's studying this book so he reads the gulistan he comes to this line on the praise of the prophet ﷺ and he keeps reading and reading and he said when i got to this one line my tongue keep repeating the same line over and over again when i got to this one line it's like you know when the cds get stuck and they just keep repeating they go in a loop he said my tongue went in a loop and i couldn't go to the next line i couldn't move to the next line and i keep repeating this and i keep repeating this and this is the line where صعدي says مهولا صعدي كراه الصفار توندا فجوز باربي مصطفا he says صعدي says and he says to himself and this is one of the thing that when the poet give an example and they use their own name اقوال that's that all the time uh you know half is does that صعدي does that مولانا رومي does that all of the poets they use their own name right so he says صعدي right another one i'm giving this advice to myself is the greatest advice so take it if it was bad i wouldn't give it to myself he says صعدي it is impossible to be on the path that is pure it's impossible to be on a path that is pure because the path that's pure would lead you to a place that is pure أجنر نظيف paradise is pure it's clean and pure and you have to have this path of purity to get there you can't be on the path of خبث of fail and in and expect to be in paradise no each one has a road paradise has a road and hellfire has a road so he's saying صعدي saying if you want to go to this perfect place right a place of beauty and perfection it is impossible to go except to walk in the footsteps of محمد المستفى that's impossible to get to paradise to be with to be on the path of purity it's impossible it's impossible no way that you will find this path except you walk in the footsteps of محمد المستفى صلى الله عليه وسلم so this man said my tongue it started to get into a loop and i couldn't go to the next line and i keep saying this line keep saying and he breaks down and this is so he becomes a muslim and then he became he goes on the path of learning and spirituality and his name is now uh his name was uh baba شامي he has a big shrine input job and thousands and hundreds of thousands of people go visit his shrine and he had thousands of students and become a big big scholar he has a book the much about his letters uh beautiful uh book uh so become big big scholar in in in the spiritual master as well but that was all from this one line of صعدي's جلستان so people have been affected we talked about uh lasar karnat in the first session about this french man who reads the gollistan of صعدي in the seven in the sixteen hundreds and he uh uh he names his son صعدي karnat and then his son passed away at age 25 he names another son صعدي karnat who becomes the president of france and they you know in the history of of france they have a president named صعدي karnat and صعدي he says named after the famous persian uh poet and spiritual master so uh Alhamdulillah these people had an effect because these words were not simply written to be famous or written to be get get an award but it would they were written because they had immense love for Allah in his messenger صلى الله عليه وسلم صعدي uh we will uh for the sake of time uh we will start uh the gollistan on the first bob bob is a chapter uh in in they said bob awal that's the first the first chapter سيرا is obviously it's the same word we use for like سيرا تنبوي you know when we have books of life of the Prophet ﷺ it's so he's talking about the seerah of the king so he's going to give us what should be the أخلاق of the king uh this is a uh this is a formula for how to be a leader because each person is a king but they're unaware of it we are the king of our home if you're a father you're the king of your home and everybody's your citizen you're your wife and your children and your so you have to take care of him so how do you do that if you're a minister you're a king if you're a governor you're the king of that that state right you're if you're a mayor you're the king of that city so there's there's level so his advice is not just for the king as a pascha or a pascha or or or a or a real king or a president but it it goes from the top all the way to the bottom all of them how to deal with uh with with this situation that will come to you so he starts with the the hikaya number one will start for the barakah will start the first story from the gullistan uh in chapter one uh on the uh the characteristics of the kings this is he said i tell your story i heard about this king who had a uh someone who i see here is a prisoner who talked about it in the first session so he the the kings just you know ishara is indication so a lot of the kings they say go ahead and kill him go ahead and put him in prison they just have symbol these go like that right so he does the ishara and then like that get rid of him so he's whatever he did i don't know maybe he was guilty it was the treason so there was something that he did that right the king this is obviously is the universal word now everybody knows uh this devastated poor man in this hall this is in this hall of of hopelessness right so here's a man who's standing there the king says kill him okay end of my life he's just hopeless there is no hope hope is what makes us gives us sanity hope is what makes us go forward hope is what makes us eloquent hope is what makes us beautiful because you have hope that things will change right but now he has no hope it's done the king already commanded that he should be killed so at this point became hopeless he started testing out the king he just started saying foul word whatever he came out of his mouth he just said it to the king he says there's a famous proverb everybody all these wise men said whoever's life is over whatever's in their heart comes on their tongue they can't be a monophic at this time to say oh thank you king you're amazing no i'm just going to say you're horrible you're this your dad whatever comes out i'm you're going to kill me so why should i be nice to you right well in my heart i hate you and i'm going to say i hate you so then he he writes a poem to explain this further that was a prose and this is the poem that's called نصر مسجع a a prose that actually has some type of wine and beauty in it الوقت زرورات شنمونات جريز داست بيئرات سر شمشير تيز at the time of درورة and درورة is when uh in necessity so we have درورة in like for example if you're starving to death right and there's no food it becomes درورة like okay and then there's things that are حرام for you to eat becomes حلال right because your life is more important right the preservation preservation of life is the first thing that شرية comes right to preserve life مقاصد شرية one of the five مقاصد one is a preservation of life so in that time you can eat pork which is حرام but you don't eat to say to to the fullest you eat enough that you keep yourself alive right until you get to to real food so this is درورة so he's saying so this is the time of when becomes درورة time like essential just desperation time he said your hand will catch the swords if it comes towards you so if somebody's coming with a sword on your head you will catch it with your hand because you'd rather lose your hand than lose your head right so that's what he's saying this is the should be a كسرة on that so that should be a كسرة I surely said it's a كسرة so I trust him more because he's a on a شرح but this the other books they have it as a فتح so this Arabic line he says when people become they have become hopeless you said their tongue becomes long he said just like a cat when he comes face to face with a dog and there's nowhere to run and hide and it's like okay this dog is going to eat me the cat start fighting the dog the cat knows he's going to lose there's no way but it's not throwing is that okay I'm just going to go I'm not going to go out like I'm going to go out with a with a man right ملك فرسي چميغيات the king asks what is this man saying what is he shouting about so obviously the king is sitting on the top and then there's all these وزراء and then there's the people and then there's the man standing on the floor so they don't have access to the king that close he can't hear the man and I think that's one of the reason why the king didn't raise his voice because but we want to be able to hear it this is before there's microphone stuff like that he just went like that يك يك هز وزراه Nos غفو one of the وزراه وزي is the minister is someone who's next to the king and he is he's a good وزير he's a man of good character and good اخلاق he says hey خداوانه همي قريره ويك خداوانه here doesn't mean god يملكado حق嘛 هو اللهم يخطفون هشو بالأمر لا يعني أضافت إمامه فهو قال أنه يقول أنه يقول انه يقول ما يقول كما يقول أنه يقول أنه يقول أنه يقول أنه يقول أنه يقول أنها يقول أنه يقولaha حيث انهم يأتون أمانهم. عندما يأتون أمانهم يتسفقون أمانهم. وهم ينسون أمانهم. ملك رحماتهم. كانت مرسي. أخبرتهم أنهم يقولون أنهم أمانهم عندما يأتون أمانهم ينسون أمانهم. هذا هو السنة. يجب أن يتسفقون أمانهم. لذا كانت رحمة. وعملت جنونهم. فلندفعهم. جنونهم يقولون أنهم ينسون أمانهم. أخر غنونهم. ونحن لا يتحبون أمانهم. They are the opposite. There are ethical ones. أمانهم يقولون أنهم يعملون في مدينة الممتع. أبناء جن سمارا أبناء جن سمارا ونشو يدر حزراتا فاوت شوهان جوز براستي سوخان غفنان الناس مثلنا another word we are the wuzara we are the right hand and left hand of the king we are the people who are supposed to you know represent to the king the cases in its true form we shouldn't be lying about this like we shouldn't lie to the king about this issue we should only speak the truth to the master to our king إن ملك رو دشنام دا ونو سيزا غفنان this man just cussed at our king and he said foul stuff about him ملك رو يأزين سوخان در حموات he said the face of the king kind of like me he started frowning with this word that he said وغفن and he said أن درو غوائد بسن دي دا تراما أدمرا زين راست كتو جفتي the lie of this wuzi I actually liked it more than the truth you just spoke إن ملك رو يأزين سوخان دا ونو سيزا غفنان his lie was more beloved to my heart I liked it than the truth you just spoke كرو يأون دا مسلحة بود وبنو يأين دا خبسي because his lie had benefit his lie had benefit but your truth the foundation of your truth was dirty you know in this culture they say man that was just dirty right that's exactly what he's saying you were just dirty today that was a dirty game in this place here's a man you know saved his lies he's going to change too right because now the king forgive him and so the thing is that also about these stories one of the things that some of the lies that are permissible is that when two people are fighting right families feud and community feud but if you're all not going to talk to him again ever he said that and then you're trying to make peace you know what I was with so-and-so and he said something he was like man I miss so-and-so he's such a good man we used to do barbecue together it was so funny I miss his presence he never said that he said really I miss him too man I know what happened we just stopped fighting got separated because yeah that guy said he missed you so then they start he's taking the good news between them and they become friends again that is what's permissible because you're you is مسلح you're trying to put hearts together right but unfortunately most people do the opposite now you know they make Bukhtan in stories about people and one thing about Bukhtan that people have to be careful because a lot of people in our culture they're unaware of Bukhtan it's different from lying it's different Bukhtan is when you make something up that never happened right you say oh I went to so-and-so and he said about you he never said that you just made that up right or you say hey oh I saw your your daughter in a club you know there's a stuff for a law I saw your son drinking a beer right he never did so here's here's the the sin the sinfulness of that is absolute it's horrible it's one of the most horrible thing human being can do and only people whose heart has turned black spiritually and they're completely foul they do that filled with hatred on the day of judgment Allah will ask you remember that story you said that that boy was drinking alcohol because you can't lie on that day right your tongue will say it Allah said okay where's that I want you to make that happen make that a truth certainly it wasn't I didn't create that I didn't it didn't happen it wasn't part of the divine plan that manifested so now what I want you to do is you go ahead you have time the judgment is long and this person is the humiliation of everybody looking and watching and seeing that way they did because on the day of judgment one of the reasons why the day of judgment is 50,000 years 100,000 years in narration is because you have to watch the movie of your life your entire movie you have to watch it and not only that thousands of people that you know everybody they watch the movie of your life everything that you have done everything that we have done we will see it and and better than HD and 4k right because angels are recording this is one of the things and it's not out of a hatred it's out of love how many pictures of our children we take how many videos of our kids we have on our phones because we love them Allah so much love for us that he has angels recording us 24 7 but then what do we do in return shameful acts but they're already on the big screen and everybody will see it the prophets will see it your teachers will see it your parents will see it your grandparents will see it everything everybody will see these movies of your life and then you have to oh you made this بخطان about this person and the person doesn't know and they're standing I thought you were my friend right the humiliation just by itself just by itself you know one of the poets said شبها يدراز بإبادة تقنب طب أم بغنه كرده عادة تقنب he said these beautiful long nights what am I going to do with this that if I don't worship Allah I don't worship Allah in these beautiful those long nights for worship he said because my top my Tabi'a my nature is just used to become habitual like Aristotle said if you do something it becomes habitual right you do it until it becomes habitual people who are habitual sinners I am a sinner by a habit what can I do and then he said that they say that he is kareem this is what I heard he is kareem he is generous and he forgives sins that's what Allah is kareem he forgives is it even if Allah forgives I'm going to deal with the humiliation of that day just everybody watching me and seeing what I've done and this is one of the things that she comes and said that I think it was a game changer for me it was paradigm shift like literally this if this doesn't change your life I don't know what well because we are all sinners every son and daughter of Adam they make mistakes they sin we are not angels he said that Allah gives you an opportunity to edit your own movie of your life the editing suite is in your hand you can edit and cut any scene I don't want that scene I don't want anybody to see that scene you can edit it by making Toba Toba is the editing suite of the movie of your life and if you make Toba from something there were people who I know a person in this community who was an alcoholic and he changed his life he abandoned alcohol and he became a person every time I would see him I would go to him and he would offer me I'm a sinner you make Toba for me I said make Toba for me because a thousand of my Dua is not even one of your Dua because I know you edited you cut it he hates alcohol he hates the name of it he has a hard time going to a liquor store he can't even walk on the aisle in the grocery store that have alcohol because he made sincere Toba so on the day of judgment nobody will see his drinking because he made Toba sincere Toba to Allah and that's what they're trying to teach us in this so if you make up a story you have to make that come true on that day so yeah so a lie that is that is there's benefit in it it's better than this truth that has so he says خرد من دون غفتان people of خرد people of knowledge and intellect and wisdom دروغ مسلحة عميز بيك روست فتنانجيز this is again another proverb from the Gulestan of Sa'adi he said that a lie that has benefit is better than a truth that has that brings fitna in the community alright so you have to be careful and then he has a poem حارك شو أن كناتك أو غيات هيف باشتك جوز نكو غيات whoever is in that possession and this is the possession of not just the king but again the possession of being near your father right the one that's close to the father and their sibling and then you you wanna you wanna say good things about them right the person who is in a company you're close to the CEO the person who works at the at the masjid right and then they have people so if you're close to the one who makes the decision maker right if you're close to the king he said he said it would be very unfortunate if they speak anything other than beauty they should just speak beautifully and say beautiful things and elevate people and not put people down so then he has بارطاق ايوانا فريدون نبشتبو and the talk is and فريدون was the great king of Persia a lot of people think that my father named me after that because a lot of the freydouns in Persia their name after him but he didn't name me after the king he named me after فريدون مشيري who was one of the last great poet of Iran one of my favorite poets so he named me after him this beautiful poet he died I think maybe 20 years ago so in 20 some years anyways so he said it's written on this king's palace جهون ايبرو درنامون ادبكاس جهون ايبرو درنامون ادبكاس so جهون this world oh my brother is not going to remain for anyone in other words one of the things that the great master of spirituality of Balkh he was a prince of Balkh and he he let go and went on a path of a citizen we talked about it about his story and he he got to this place and he was living in this really a big mansion he said he said who is caravansarai caravansarai used to be like the hotels back then he used to go and spend the night and then travel and go to the next destination so they have the hotel system like we have now they had the Zavius for the spiritual path and then they had the caravansarai so who is caravansarai I said were you stupid or something this is our house really we lived here before before that my grandfather used to live here what happened because he died and we were living here before that my grandfather bought it from the head of the qabila he sold it he used to live here he said what happened he said yeah and then he died and he left he said I am telling you caravansarai everybody come spend a few days here and then they leave so that's the reality of the world so he is saying oh my brother this world has no wafa it's not nobody can take anything with them right you only to go with the shroud of death دلان در جهان آفرين باندو باس connect your heart to the one who has created the jahan the world in bas period that's it so instead of putting putting the junior in your heart no this you can't put the junior in your heart put the creator of the junior in your heart ما كن تكيب ارمالك جنيا وقشت كبسيار كاسجون تو باروك وقشت don't lean in this world right the world goes is this what I had to chill you have a long time it's alright just enjoy your life do us that well right this is the new alastor crawley and the crawley out in and you know like jay-z has the t-shirt do us that well do whatever you want you know you only live once yeah you live live once but it should be a life of meaning but this is not the life out of the five lives that we have this is the shortest life of all the five lives we have the the pre-creation the pre-world which is your souls in front of Allah سبحانه وتعالى He created our soul that's one life that's a long life we were there Allah knows millennia right and then we had the life of the life of the junior right and then we have the life of the barzakh that when we die we go into the grave and there's a life in the barzakh people they've been in the barzakh since then all of the his children have been in the barzakh till now right whoever dies we go in the barzakh it's an interspace between this world and the next and then the day of judgment 50,000 years 100,000 years just a day of judgment right that's another life and then the next life the final about paradise Insha'Allah for all of us those who need to be purified in the fire right you're in 60, 70 years that's what the prophet Sallam said the average of my umma is between 60 to 70 years so can you live 100 years and still there's nothing so he's saying don't lean in this world because it's not it's not long if this is not long you know Saddy talked about the first session if you remember he said don't lean in the junior because he has no pillar because he just fall but you always have to be vigilant لن يفكر عن المشاكل، يجب أن يكونوا يفضلون هذا هو شق القلب الخي يسألهم أنه كيف حدثت مراقبة؟ يتكلم عن مرحبه يقولون أن الشخص من المرحب يجب أن يدعون مراقبة من المساعدة ومراقبة يجب أن يكونون باستخدام يوجد موارد موارد وموارد موارد الله سبحانه وتعالى و لكن يقولون أنهم يتكلمون عن مرحبه يقولون أنه كيف يتكلمون مراقبة من المساعدة؟  You get raised in this world and you eat the food of the world. You know, the food of the world, the water, all of these stuff. And then you get raised.  So this is the nature of this dunya. شو أهنغ رفتن كنا جانبها. شي بارتخ موردن, شي بار روخا. When it's time for you to go, the melody of death comes. Beautiful word. أهنغ موردن. The melody of death comes.  When you die, you're going to die. It wouldn't make a difference.  All right. Now, these stories generally the way I, because the live stream is on the other side of the U.S. Generally, I get the feedback from the attendees to see what they think. But we'll continue. So if anybody has feedback on these, they can send an email to me, insha'Allah. And I would love to look at it and see your take on these. So again, I advise to the kings, to the leaders, to the head of the household. All of them, we can apply these teachings. So we'll go to ... I think we'll finish this. I'll do one more. He says, again, we are in a while. First of all, I'll see about your hand on the characteristics of the kings. Heqaya number 12. So he says, one of the مولوك بين صاف is what he's talking about is a king, a leader that is oppressor. He's an oppressive king that is doing ... That is oppressing these people. ترسا is a person of Allah. Someone who is detached from the world and connected to Allah. As about that, he said, which of the عبادة of worship Allah, it has the most preference with Allah. Like what is the best عبادة I can do amongst all of the عبادة, all of the worship. So this king who is an oppressive, horrible king, he is asking which is the best عبادة for him to do. From this ظاهر. He replied, He said, for you, the best worship is قيبولة. This afternoon nap, in the sunnah to do an afternoon nap, you don't have to do it. He said, so people are free from your oppression for a few minutes when you're sleeping. And there are some people, you know, it's like, man, I wish you sleep more, right? Because when they're awake, they're just like having on the world. So in any case, so this is his trying to teach us now a melloc that is an oppressive. Bad melloc, you know, how do you deal with that? He said, I saw ظاهر, a person of an oppressor. And he was sleeping in the early afternoon because it's a sunnah to sleep in the early afternoon after the dawn. It's a sleep, it's all قيبولة and it's a sunnah to do it. It's actually very healthy. They actually did a study that an afternoon nap, even as short as 30 to 45 minutes, it actually is good for your health. Obviously, we don't need that to know because our Prophet ﷺ everything that he did is wisdom in it as well. You get the reward of a sunnah and you get the benefit of good health. If you can. He said, I saw this oppressive sleeping in the middle of the day. I said, this man is a man of fitna, of trial and tribulation. It's better that he keeps sleeping. وانك خابش بيهترس بيضوريا. Oh, to the one who sleep is better than the state of awakening. The one who sleep is better than his awakened state. وانشنون بات زندگوني مردوبي. A life like that, a bad life like that is better to be dead than to be alive. So the poets, they say that there's two people that they say that death is better than their life. One is the one who's oppressive. Because they're alive, they just be professing to them. And the other one, those people who have no benefit for themselves and for others. They just have no benefit for anybody. He said, if you have a tree that is dead, parent and dry with no leaf, nothing, he said it's better to use that profile word. At least you can use it and start a fire and cook something with it. Then have this tree that is dead. There's no benefit in it. And people like that tree. It's not a curse, but it's a thing. This is another nice one. I like it. It's still the first chapter. هكاية number 29. يكس وزرار بيشة زنوني ميسيرا. One of the وزرار, one of the وزير. The minister went to زنوني الميسيري who was a spiritual master, a scholar and a man of the heart and a wise man. وهمتخوص كروز شاب بخدمة السلطان مشغولة. And he asked for advice. That's what مهمتخوص means here. That he said that, listen, day and night, I'm busy with the خدمة of the Sultan of the kingdom. He's a minister, he's the right hand man of the Sultan. He said, day and night, I'm just occupied with the service of the Sultan. وَبَخَيْرَشْ امِدْ وَرَبْ. And I've always hoped that he would give me good. That he would, you know, good will come out from him to me. And he would do good. Everything that's good, that would happen from the king. أقوبة اشترصان. أقوبة means that when you get punished for a sin. Right? If you do something wrong, you finish this أقوبة. And then he said that I'm afraid that he might, if I make a mistake, he will punish me for my sin. For my disobedience. Well, I'm just afraid that a lot. But I'm hopeful always that he would show goodness and beauty. زنون بيجريس to go. زنون المصري, this wise man start crying. And he said, اگر من خداعرا عز واجل تشنين برستي دمي كتو سلطان را از جملي صديقان بيجريس. If I worship Allah سبحانه وتعالى and the way that you are serving your Sultan, I would be amongst the Siddiqs. Amongst the elite of the world. And this is one thing that people really need to take into consideration. Sometime we actually do more for people than we do for Allah. Like literally people do they have more fear of their boss than they have of Allah. And they have more hope and science than they have in dealing with Allah. Our first thing, the first door that we go because Allah has closed all the doors. There's only one door that's open, the door of Allah. You go to Allah. And after that everything else that you do if you're sick.  Allah is the one who heals. Allah has.. You have to go to a doctor. It's part of how Allah has created it. But you have to believe that this is from Allah. The medicine when you take for healing, that medicine Allah is putting the healing in the medicine. He can heal you without the medicine as well. But the sunnah of Allah is that you have to use the asma. You have to use the asma. This is the way he made the world. But he can heal you without medicine. Simple as that. You can do that. But he says no. Take the medicine. I'll heal you through that medicine. This is how Allah created it. We don't believe medicine heals. You can't say, I have a headache. I don't know what's going to fix me. I don't know what's going to fix me. Isn't it love? Allah is going to fix through this. He is the one who healed. And he put the healing in that. So he said I will be amongst the siddil.  Now siddique is why didn't he use I'll be a wali? Why siddique? Why not a martyr? There's four categories of people. The Quran mentions. And that's the four categories. Allah says be amongst these four categories. Like if you love them. Try to be with them. There's one that you can't. It's closed. Already the door. So Amongst the who. This is about the day of judgment. Be amongst with the prophets. We would like to be around the prophets. We can't be prophets, right? But we should strive to be with the prophets. Sallallahu Alaihi Wasallam and other prophets. And then siddiquin. The truthful. That's why Abu Bakr. A siddique has the highest مقام. خير الخلق الله. بعن النبي. He's the best of Allah's creation after the prophets. Abu Bakr is a siddique. He's the best of all. He's a siddique. He's a highest مقام. Right? Now عمر ابن خطاب is a شهيد. Is a shahid of محراب. He's a martyr of the محراب. من النبي. وصدقين. وشوحدة. وصالحين. Everybody. Sallahin are the righteous people. So a prophet. A prophet. A prophet. Has a siddique inside of him. Has a shahid inside of him. And has a sallah inside of him. So all of those are in a prophet. A prophet is a siddique. Is a shahid. Is a sallah. And all of them. A siddique has a rank of a shahid and a sallah. And a shahid has a rank of a sallah. But a sallah is not a shahid. A sallah is not a siddique. Got it? So that's in a siddique is not a prophet. Right?  Okay.호�بيانس. So he said if the bdoesheer had the same feeling towards Allah as he had towards the king he would become an angel. And he would become an angel. Very quickly when he was informed that there is a very clear-review on how to understand the deafness. And he said the deafness was the the deafness. The signing ceremony سوف يكون يصبح أجل سوف يكون يصبح أجل حسنا سوف نفعل one more 355 ونحن نضع أسرح يمكننا أن نفعل هذا في المستخدم تلك المستخدم هو فهو أخلاق فهو يبدأ مع المكالب ومجموعة المتحدة بين أعلى والمعالبة يكيا as بزرغان جوف حرصائره. one of the people of the head of the tribes a learned man, he went to a person, a person who was detached from the world he said what do you say about this worshipper, this ordinary worshipper like that about him so it's this phalan which means so and so about so and so that people are saying really bad things about him what do you say about him he said he said I don't see any deficiency in his outward and I don't know anything about his inward I can't see his heart Allah has told us to judge people by the outward not by the inward because we don't know the state of the inward if somebody is a monothek but they are praying at the masjid which is just assume they are good people and they are praying at the masjid always have a good opinion of people you know a lot of people say well he is not a Muslim why is not a Muslim well this is white is that the criteria now that we can say everybody that you meet you should just think they are Muslim honestly you should I mean I was shocked to see some people and one of the guys at the store some Muslim guys it's true story though on the night of Ramadan we were trying to flirt with this girl and a Muslim in a suit store trying to buy a suit beautiful white American girl blond eyes blue hair and he was doing that and then there's a conversation between him and his friend he goes man isn't tomorrow Ramadan and then the girls are you guys Muslim and he say yes yeah we are what is Ramadan is it tomorrow or the day after and they say it's tomorrow so I'm looking forward and the guys you Muslim yeah I'm from Bosnia and she was like just so you think that you should always assume people are Muslim unless they tell you they're not a Muslim so this is a really we should have good opinion of people so you're saying I have a good opinion of his outward because I didn't see anything wrong with it and I can't see his inward Allah is not allowing us to see the inward of the people we are not judging by the inward so so so so he says whoever has the clothing of a ظاهر in other word that outward looks good just assume that they are good and that's it so we are not a cheese and from the inside and you don't know what inside of it and this a motoseb is a very beautiful word is a person who is the religious police especially in Ramadan they have it traditionally in the Muslim country they would go and make sure people are fasting and they don't eat on the streets but he says a motoseb هو أنه لا يوجد رسالة في مجتمعك إذا لم تفسك في مجتمعك يمكن أن تكون رسالة في مجتمعك لا يوجد حق إنه مجتمعك أنه يساعد فهذا هو مجتمع المجتمع في مجتمعك يتركهم إلى الله الله سبحانه وتعالى أنهم لم يساعدون أن يجدونه وانه خلاص فقط يذهبوا بأخرى وماذا مع هذه المجتمع أنه الكثير من الأشياء التي يجب أن تكون في منصفها أصبحت في المنصف those things that are in the house are like in this culture they have a problem they say don't bring out your dirty laundry out in front of others right don't bring your dirty laundry don't talk about stuff that is supposed to be in the house one of the scary hadith is about the Prophet ﷺ telling the Sahaba that don't you know shouldn't fornicate on the street corner like on the how could somebody do that he said if you talk about what you did in the bedroom on the street is as though you have done it right this whole concept of sexuality remains in the bedroom and that doesn't come out whatever people do in the bedroom is nobody's business but they shouldn't bring it out now unfortunately it's a culture that everybody whatever they have to come out and proclaim that and all these young Muslim youth they're confused they think that this is the norm that's not the norm it wasn't like that when I went to high school you're gonna talk about these stuff because if you did you'll be you'll be attacked you'll be beaten up right so but it has changed over the past 20 you know quarter of a century things are a lot a lot of the stuff has changed but for Muslims we shouldn't even be talking about these things if somebody wants to talk about say listen whatever whatever you are whatever you do it's between you and your Lord and yourself I you know hey I don't want to talk about it so those are the things that's what he's saying that we should just judge by the outward and not by the inward and inshallah it's 401 and we respect the time there's a couple of morning here and in the last page I will do this inshallah next time this is actually one of my favorite one the the Sufi Shaykh and the thief story so we'll do that next time and inshallah we'll do a couple of other from different another chap from the other chapters this this there's different chapters in the gonna sound as we talked about and we will try to do at least like one from each chapter so you get a taste of what he's talking about what is his advice so he's then the next the chapter on love is really amazing you know old age love which what we call in this country they call it midlife crisis which actually is a bad name it should be end of life crisis because we will ruin their life you know I know somebody in our community that came in I said what is uncle you know so and I mean it's pretty old because I call