والحمد لله حمدًا كثيرًا طيبًا مباركًا فيه أبداً سرمدًا حمدًا نليق بجماله وجلاله حمدًا نليق بكماله في جماله وجلاله حمدًا نليق بجزيل وعظيم عطائه ونعمائه والصلاة والسلام على أشرف أنبيائه سيدنا وحبيبنا ومولانا وشفيعنا محمدٍ الصادق الأمين والرسول المبين المبعوث رحمةً للعالمين وعلى آله التقيين النقيين الطيبين الطاهرين وأصحابه الميامين الغر الكرام الميامين والتابعين لهم بإحسانٍ إلى يوم الدين اللهم اجعلنا منهم آمين

ربما كما ذكر سيد حازم حضرة الله أن هناك دعوة خاصة من الله سبحانه وتعالى في الوقت والمكان والشخصيات وربما نتيجة وفائدة هذه الدعوة خاصة لوقتٍ ومكانٍ وشخصياتٍ وربما لنا جميعاً أن نتغير في قلوبنا وعقلنا ورأسنا نحن نبحث عن وقتٍ خاص نحن نبحث عن مكانٍ خاص نحن نبحث عن قلوب خاصة لنحسن حالات قلوبنا لنحسن قلوبنا لتغيير قلوبنا لنكون قلوباً محبوبة لله سبحانه وتعالى

وعلى نبيه صلى الله عليه وآله وسلم لأن بعض الأحيان في الأحيان الخاصة دعوة خاصة في الوقت الخاص قد تكون رائعة جدًا برحمة الله ونحن لا نستطيع أبداً أن نقوم بها بشكل كافي نحن لا نستطيع أن نكون في مكان خاص ونحن لا نستطيع أن نقوم بها بشكل كافي ونحن لا نستطيع أن نقوم بها بشكل كافي وفي بعض الأحيان في وجهة بعض الناس من الله في وجهة سيدي محمد الجيلاني حبه الله وسيدي حازم

وفي وجهتك إن شاء الله في وجهة قلوب صادقة وصادقة ربما الله سبحانه وتعالى سيغير قلوبنا بطريقة لا تستطيعها عمليات عملية منذ العديد من السنوات في ذلك الروح أود أن أذكر أنفسي أولاً وكل منكم يا أخواتي والأخوات روح رسول الله صلى الله عليه وسلم روح رسول الله صلى الله عليه وسلم كما قال عندما كان طلباً من شخص كالإمام ابن ماجر مرتبطاً بشخص آخر أي الناس أفضل يا رسول الله؟ قال رسول الله صلى الله عليه وسلم عندما كان طلباً من شخص

يا رسول الله أفضل من الناس؟ قال في هذا الكتاب كل مخموم القلب صدوق اللسان قالوا صدوق اللسان نعرفه يا رسول الله فما مخموم القلب؟ قالوا يا رسول الله صدوق اللسان نحن جميعاً نعرف ونفهم إنه كلمة بسيطة صدوق هو الشخص الذي يكون صادقاً بسيطاً بصيغة المبالغة إنها دائماً مبالغة وحقيقية دائماً صادقاً قالوا نحن نعرف ما هو صدوق اللسان ما هو مخموم القلب؟

حتى الأصدقاء رضي الله عنهم المعلمين من اللغة هنا توقفوا لا أعتقد أنهم لم يكنوا يعرفوا قصة كلمة مخموم في خمامة البيت ولكنهم أردوا أن يروا ربما معنى الداخل الأسفل الذي يوجد في هذا الكلمة الواضحة في اللغة العربية تقول خمامة البيت وهذا يعني أنني كنسته كنسته استخدمت المبالغة لتنظيف المخموم فقال صلى الله عليه وسلم التقي النقي التقي النقي الذي لا إثم فيه ولا بغية ولا غلة

ولا حسن مخموم القلب القلب المخموم الذي هو أفضل القلوب عند الله عز وجل القلب المخموم الذي هو أفضل القلوب عند الله عز وجل هو التقي كلمة التقي أعتقد أنكم جميعا تعرفونها التقي من تقوى التقوى هنا التقوى هنا من أن تكون حذراً لله من أن تكون دائماً في حفظ تقوى حالتنا تقوى فكرةنا تقوى شعورنا تقوى شعورنا تقوى دورنا بداخلنا لكي يكونوا دائماً في حفظ ما يحبه الله يريدون أن يكونوا حذراً ويعلمون نتقي أن في قلوبنا لا يوجد شعور لا يوجد طاقة

لا يوجد طاقة لا يوجد دونية لا يوجد دونية الذي لا يحبه الله عز وجل نتقي نتقي من الوقاية التقي ومن ثم النقي النقي يعرفكم جميعاً النقي يعني صافية غير موجودة قلب صافي وغير موجود يعني قلب لا يملك داخله ملحوظات لأن في القلب يوجد ملحوظات نبني دورات وملحوظات لأشياء أخرى أو لبشر أخرى أو لأشياء أخرى قلبي نقي من جميع الأشياء وجميع الملحوظات وجميع الملحوظات وجميع الملحوظات التي مرة أخرى لا يقبلها لا يحبها ملحوظ

ملحوظ ثم يستمر في تذكير تلك الملحوظات القلب فيه لا ملحوظات الملحوظات هي طاقة للجسد للتراث لكي تكون غير موجودة وغير موجودة وبالتالي لكي تكون مجرد ملحوظات الملحوظات تدرك أن هذه المنطقة تهم نحن وأننا نتحدث ونحن نحksen ومن هذا wicked م Grandpa does not condone, forbade, that's evil. No matter what it is and how it is evaluated by others, if in the divine evaluation it is evil, it is prohibited,

it is dark, then it's ithm. He says qalbun la ithma feeha, Allahu akbar, la ithm. Second, wala baghi. Al-baghi. Al-baghi fi al-ard, al-baghi ala al-nas, dee ma'na, to seek to hurt others. Or the meaning of al-baghi is yabghi fi al-ard al-fasad, a person who seeks and wills as inclined to hurt others, to do wrong, to aggress, to transgress. La yabghi, to initiate harm, to initiate harm, baghi, and oftentimes also la darara wa la darar, to reciprocate harm with the intent of

inflicting pain and suffering upon us. La baghi, la ithma feeha, wala ghillah, wala ghillah, when we hold the rancor and grudge inside of us towards someone else or something else or some group, when we hold that rancor and these are feelings and energies negative energies that are often stimulated or initiated by the manipulations and the whisperings of shaitan into our nafus and moving our base nafus to react in the way that negative energy suggests.

And we hold rancor against others. I hear a word from my brother or my sister, something that displeased me, something that took away something from me as I perceive it to be mine or my right. Then I, a word that I heard, then I hold rancor. Al-qalb al-makhloum, al-lathi wa afdhalu al-qalouba inda Allahi azza wa jal, la ghillah feeha, al-ghill min al-ghalayan, something inside, boiling, boiling, negative, evil energy that we want to actually

actualize. La ghillah feeha, wa la hasad, and al-hasad at least literally we all know, which is translated as usually envy, envy. I think perhaps a more appropriate translation would be violent envy. Because to envy something in a positive way, envy someone in a positive way, there is no problem with that. But the hasad is that desire and want to have what the others have and willing and wishing that they don't have what they have.

So it's a sort of a violent envy, not a peaceful, innocent type of desire and envy, but a violent envy. And those of us who have hasad inside, we know that it is violent inside. It's not in a physical sense, it's in an internal emotional state, sense. Allah alayhi wa sallim, makhmur qalb, kullu al-taqiyyu al-naqiyyu, alladhi la ithma feehi wa la baghi, wa la ghillah wa la hasad. My dear brothers and sisters, I say this in the presence of Sayyidi, Shaykh al-Fadl, Sayyid Hazim,

I say this first to remind myself I seek refuge in Allah from my own self. Second, that the path of Islam and the path of tasawwuf, the spiritual dimension in Islam, along with the rational and logical dimension of Islam, the spiritual dimension of Islam, the soul of Islam. In essence, as the ulama and awliya have taught us as they lived that and they extracted that from the Qur'an and the Sunnah and the heritage of the early teachers and masters,

that the essence of tasawwuf is husn al-khuluq. The essence of tasawwuf is husn al-khuluq, beautiful khuluq. And what is khuluq? Khuluq is the condition of the heart. The sifah of the heart is my internal image. What my heart is like inside, what are sifat, the characteristics, the attributes of my heart inside. كما أن الخلق هو صفاتي الظاهرة فإن الخلق هو صفاتي الباطنة As the word khalq signifies in the Arabic language, my external appearance, the way I look physically.

My khuluq is the way I look internally, my internal image. And that's why in this hadith Rasulullah ﷺ tells us about the best human being, the best Muslim is the one whose heart i.e. whose akhlaq are beautiful. تقي نقي لا إثم لا بغي لا غل ولا حسن حي صادق أمين كريم شريف حليم صبور كثرة ذكر الله عز وجل In itself it is rewarding but the essence of it is what? To change my heart, to reform my heart. So that in my dhikr of Allah with my tongue constantly, I am constantly aware of Him in my heart.

And if I am constantly aware of Him in my heart, how can I allow my heart to be other than beautiful in the presence of the infinitely beautiful. And thus I conclude with the following, to remind myself first and then all of you, my dear brothers and sisters, that Rasulullah ﷺ also informed us that in the latter days, when the last days would approach for the final breath of life in this world, that he speaks to us of akhlaq and that which we will miss first, that which will be lifted first of our deen and he says deen is beautiful akhlaq.

Human beings and Muslims will begin to give up their akhlaq, to allow their hearts to be stained and to be superficial only in our words, in our deeds, in our actions, in our worship. That we are only external and superficial, not in akhlaq. For he says, Rasulullah ﷺ, of what he said, أول ما تفقدون من دينكم Underline this word, he underlined these words. أول ما تفقدون من دينكم The first of the elements you will begin to miss and to lose of your deen.

الحياء وفي رواية الأمانة وفي رواية جمعت بين الحياء والأمانة First he said that you will lose and you will give up. of your deen is haya, bashfulness, translated as bashfulness, though we can take another half hour simply to talk about the word haya and bashfulness is not good enough of a word to translate haya or timidity or humility, all are elements of haya but none of them equates haya, haya khuluq, khuluqun fil qalb, yurfa'u hadhan khuluq min ummati Muhammadin

Sayyidina Mawlana Sallallahu alaihi wasallam ibtida'an, who will lose haya, man will have no haya and women who are supposed to have even more haya than men have haya will have no haya, said he Sallallahu alaihi wasallam, al-iman wal-haya, or how he did, qurna jami'an, idha rufi'a ahaduhum wa rufi'a al-akhar, said he Sallallahu alaihi wasallam, iman and haya have been forever joined together, if one of them is lifted, the other one is lifted,

la imana ala al-haqiqati bila haya, wa la husula ala al-haya'in ala al-haqiqati bila iman, wa al-amana, trustworthiness, to be a person who is trustworthy, to deliver the trust, not only in material, physical matters, but in all matters, in emotional matters, in intellectual matters, in social matters, trusted with a word, trusted with a thought, trusted with an emotion, trusted with one's mind, and then we violate the trust.

He said this is another khuluq of the qalb that will be lifted in the early days, before the end of the days. Sallallahu alaihi wasallam. And then he said in the end of that hadith, wa aakhiru ma yabqa min deenikum al-salah, wa la yusalliyanna aqwamun la khalaqa lahum. And the last that shall disappear of your deen is salah. Before that, akhlaq will disappear. And some people, in other words, may Allah protect us and forgive us, of us will still be performing salah, but no akhlaq, no qalb.

And that's why it remains at the end. Only superficially we say we do salah, do in inverted commas, we should perform salah. And then he said, and surely there will continue to pray, to do salah, people who have no share with Allah azawajal. Wa la yusalliyanna aqwamun la khalaqa lahum. Ya'ani, la hadda lahum ma'Allah. Why connected to the text before that? Because we have lost, people like that would have lost their hearts.

Hearts without sadaqah, truthfulness, without amanah, without trustworthiness, without haya, without hilm, forbearance, without sabr, without kindness, without forgiveness, without gentleness, without rahmah, without loving mercy, without passion, without sincerity, without humility, without innocence. What is a human being without these values? Salah is not meant to be a mechanical activity. It was meant to change us inside.

Dhikr is intended also to transform us, to reform us as human beings. To make us more beautiful human beings. Worthy hopefully in some way of the divine beauty. My dear brothers and sisters. I conclude with this text to emphasize that our deen is about our qulub. And our qulub are about our akhlaq. And our akhlaq define our adherence to our deen. So he said also, sallallahu alayhi wa alayhi wa sallam, لا يجتمعان في قلب عبد

لا يجتمعان في قلب عبد وفي رواية قلب مؤمن They will never be together in the same heart of a servant or in a text of a believer. What are they? لا يجتمعان. Two things. They will never be together, two things, in the same heart of a believer, of a servant. الإيمان والحسد الإيمان والحسد Iman and violent envy. A mu'min heart cannot have hasad. If I have hasad, that means my iman is at least deficient. A way by which I gauge the extent and the value of my iman

is to constantly, my dear brothers and sisters, watch my vital signs. My vital signs sometimes are what I harbor in my qulb. Is there hasad? Allah knows and I know inside. Is there rancor, ghilb? Is there batha instead of haya? Is there drive to kadhib instead of sadaq? These are sorts of vital signs of a living heart of a mu'min. May Allah be, by His infinite grace, by His infinite generosity and magnanimity,

by His infinite merciful love and loving mercy, may He never entrust me, and I say you, if you allow me, may He never entrust us to us. May He entrust us only to His infinite rahmah. Muhammad al-Jilani, may Allah protect him with what we know of him and you know of him, with blessings and goodness and kindness, and insha'Allah he will come to you, O Lord, and all those present, these hearts that we hope to be all of them,

to be all of them, by the will of Allah, in addition to the grace of Allah. In the nearness of Allah, I ask you, O Lord, to purify our hearts of all this, and to adorn our hearts for you and for the Day of Resurrection, and to establish us with the truth of servitude in your hands. You are kind to what you will. You are capable of everything. You are the All-Knowing, the All-Wise. Glory be to you, O Allah, and praise be to you.

I bear witness that there is no god but You. I ask Your forgiveness and repent to You. May the peace, mercy and blessings of Allah be upon you. Peace be upon you.