Fajr Reminders - Mahmood Habib Masjid and Islamic Center

https://youtu.be/xe0oQ9PQjCw Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the honor of the Prophet and the messengers. Muhammad Rasulullah, peace and blessings be upon him, and peace be upon him. Tasslim and kassir. Aqwa ma'adu. My brothers and sisters, alhamdulillah, I am sitting here in the Masjid al-Nabiyy al-Sharif. We just finished Salat al-Fajr; we finished a khutbah given by one of the ulema of the Haram on the importance of Tawheed, on the importance of not making shirk. The khutbah was for one hour. And you will see the people who are here—the place is jam-packed, including little children like this little one running around here. No disturbance, sitting peacefully, sitting respectfully, and listening to the khutbah. This is the meaning of Tawheed. May Allah grant us the Tawheed to make proper Tawheed for our children. It's not difficult. I'm seeing it here. If others can do it, you can also do it. It's a question of whether you have the will to do it. This Masjid is very special, not only because it is holy and you get the Sawa of One Thousand. In Makkah, you get the Sawa of One Hundred Thousand. Not only for that reason, the main reason why this Masjid is so special is because this is the Masjid from which the work of Dawa started. The Hijri calendar was decided which should be time zero to start from. They chose not the birthday of Rasulullah Sallallahu Alaihi Wasallam but their... The day he came to Madinah, the day of Hijra. And that gives us a huge indication of what is important in Islam. What is important in Islam is to practice Islam yourself and take the word of that to the rest of the world. And that is what makes this Masjid so powerful and so special, because this is where it started from. Every time I come here, I look at the faces. SubhanAllah, there is every category represented. People of different colors, people of different ages, people who are healthy, wealthy, and wise, people who are the opposite, the young, the old, people from every village of the world. They all congregate here. They come for Umrah. And then they come here out of love for the Rasulullah Sallallahu Alaihi Wasallam, because visiting Masjid al-Nabawi wa Sharif is not part of the arkaan of Umrah. If somebody just comes to Makkah, makes Umrah, and goes back, he has not committed any sin. But he has also not expressed his love for Muhammad Sallallahu Alaihi Wasallam, because how can you come to the Hijaz and not visit the Rasulullah Sallallahu Alaihi Wasallam? Because that shows the level of love for Muhammad Sallallahu Alaihi Wasallam. There is no other way. The love of His Rasool is shown by following His Sunnah. There is no point in saying you call yourself an Aashiq, a Rasool and this and that. And then all you do is celebrate his birthday, Mawlid and Mawlud and Milad or whatever you call it. All of which is against the Sunnah. He never did it; never told anyone to do it. So you call yourself an Aashiq of the Rasool, someone who loves him, and then you show that love by disobeying him, by doing something which is not something he did. The idea is to show our love for Rasool SAW by following his Sunnah, by doing what he did, by saying what he said, by acting the way he told us to act. And that's what makes this Masjid special. This is the Masjid from which it began. Imagine when Rasool SAW built this Masjid. Today we have this beautiful, beautiful structure, amazing architecture, you have enough power which powers this Masjid. The electricity in the lighting, the air conditioning, and so on is literally enough to light up a middle-sized city. That's how much power is used here. And then of course all the cleanliness of it and it is very beautiful, very, very beautiful. Think about when Rasool SAW built this Masjid. It was a small structure, it had a thatched roof, it had no lighting in it, it was a mud structure. Now think about that if Rasool SAW at that point wanted to build a permanent structure, he wanted to spend money on lighting, if he wanted to have a decent floor, if he wanted to have a decent roof, believe me, all of that was possible, all of that could have been done. There was enough money to make it happen because there were people like Sa'ad bin Affan RADELANOO and Abdurahman bin Awf RADELANOO; all that needed was an indication from cafe of done all this. But what did Rasulullah Sallallahu Alaihi Wasallam do? Did he spend time and money on architecture or did he spend time and money on the amal of the masjid? What did he focus on? Did he focus on the work of the masjid? Why are you here? What are you doing in the masjid? Did he focus on the ibadat, the khushu and khudu in the salah? Did he focus on the struggle for Islam? Did he focus on charity? Did he focus on akhlaq of being nice to people? Sumama bin Uthal, who was the great chief of

Auto-generated transcript: Bismillah, brothers and sisters. We will come close; we are coming close to the day of Eid. Remember, Zakat al-Fitr is wajib. Before you pray Salatul Eid, Zakatul Fitr must be paid before you pray Salatul Eid. It can be paid a few days in advance, no problem. It is actually a good idea to pay it a few days in advance because the person receiving it has time to do something with that money. Or if you just pay it on the way to the idga, it's not so useful, but anyway, you can still pay it there. There’s no problem with that. Zakatul Fitr is payable on the day of each find out how much Zakatul Fitr is in your country and pay it. Zakatul Fitr is payable for every individual in your house irrespective of their age. So even if a child is born the previous night, Fitr is payable for that child. Zakatul Fitr is also payable for any permanent servants and so on that you may have who they may live with you or not doesn’t matter, but if they are permanent servants with you, then you should also pay Zakatul Fitr for those servants. Make sure that you ensure that they make sure that you pay the Zakatul Fitr. Don’t leave it if you have left it after Salatul Eid, it becomes ordinary charity. It is not Zakatul Fitr. So make sure you pay that. This is conditional for the acceptance of Salatul Eid. It is a day of happiness, a day of joy and rejoicing. Let us make it also a day of joy and rejoicing for others whom Allah has not given as much wealth as He has given to us. And let us make sure that they also have money to eat some good food, maybe make some clothes, and so on. To make sure that the khair and barakah for them as well as their children and their children’s children. We ask Allah Subhanahu wa ta’ala to help us to celebrate Eid in a manner which is in keeping with the Sunnah of Rasulullah SAW and to ensure that we give Zakatul Fitr before we go to Eid. Go to Eid on one route and come back from another route and make the takbirat of Eid when you are going and when you are sitting there waiting for the Eid Salah. Do not pray tayyatul masjid when you go for Eid Salah. That's the only time you don't pray that. And then once the Eid prayer is established, the prayer is first and then there is the lecture. So do the prayer and then listen to the lecture. InshaAllah, we ask Allah Subhanahu wa ta’ala to accept our Eid. Let me wish you kullu aam mantum bi khair, Eid Mubarak. May Allah Subhanahu wa ta’ala make this Eid the best Eid of your lives. May Allah make us among those who will enjoy this and in khair and barakah and afiyah. Wa sallallahu ala nabiyyil kareem wa ala alihi wa sahbihi ajmain. Bi rahmatika ya rahman rahim.

Auto-generated transcript: Bismillahir Rahmanir Rahim. Alhamdulillah, wassalatu wassalamu ala Rasoolullah ﷺ, wa baad, my brothers and sisters, Ramadan is the month of giving. We know the Sahaba said that Rasoolullah ﷺ was known for his generosity. We know how generous he was. And we said that he was in Ramadan, he would become so generous that he would become like a beautiful wind that is coming full of, laden with water. Something is so generous, he would give and give and give. Let us become people who give. Most people pay the Zakat in Ramadan, Alhamdulillah. Zakat can be paid at any time of the year, but Ramadan we pay, we ask Allah to enhance the reward. Please understand that there are two conditions of Zakat. The first condition is that if you are sahib ul nisaab, and check the nisaab in your country, if you are the sahib ul nisaab, if you have enough gold or silver or money for the nisaab and more, then you have to pay Zakat, on that entire wealth, at the rate of 2.5% for silver, gold and money. And then if it is agricultural produce and so on, it is 10%. So you pay Zakat if you have the nisaab. And you pay this to somebody who does not have nisaab. Zakat cannot just be paid to any situation, to any institution or something. It has to be paid to the individual who is eligible to receive Zakat, and that would be somebody who does not have the nisaab. The condition of Zakat is that even if you give it to an institution, you have institutions who take Zakat from you and they disburse it. No problem with giving it to them. But please understand, it is your responsibility to ensure that the money goes to the final recipient, who must be somebody who does not have the nisaab. And then this money, this amount must be given to them, free of conditions, and they must be made complete and free owners of that. You cannot give Zakat with conditions. You cannot give the money and say, use it for your children's education. Use it for this or that. Then it is not Zakat. Then it is ordinary charity. InshaAllah, Allah will reward you for charity. But your liability for Zakat with Allah still remains. And if you don't pay, you will be punished. It is your job, even if you give the Zakat to an institution to disburse it, it is your job to ensure that it is disbursed and it is given to the people who actually are eligible to receive it. It is your job to ensure that. So make sure you do your due diligence, check if the organization has separate Zakat account, if they are keeping their account, ask them to give you the names, who they have given it to, go and investigate to make sure, so that you are clear before Allah. We ask Allah to make us among those who will not owe anything of Zakat when we meet Him. And may the peace and blessings of Allah be upon him and his family. May Allah grant him peace and blessings of Allah.

Auto-generated transcript: Bismillahir Rahmaanir Raheem. Alhamdulillah, wassalatu wassalamu ala Rasoolullah ﷺ, wa baad. My brothers and sisters, we have been talking about forgiveness and how Ramadan must make us people who are forgiving because our taqwa is increasing, alhamdulillah. Measure it. Ask yourself, what are the signs that my taqwa is increased? And look for those signs, right? And one of those signs is your willingness to forgive others. We have this beautiful story in this very terrible time when the slander against the incident of Ifk, the slander against our mother, Sayyidatuna Aisha Siddiqa (RA), the cousin of Abu Bakr Siddiq (RA), Mistah bin Usaysa, who was a muhajir, who was also somebody who received financial aid from Abu Bakr Siddiq (RA). He also joined in the slander against Sayyidatuna Aisha Siddiqa (RA) and Abu Bakr Siddiq (RA). Abu Bakr Siddiq (RA) quite appropriately and quite justifiably got angry and he said, "I will not give him any more financial aid." Despite his justified action, Allah ﷻ revealed Quran and Allah ﷻ said, which means: "And do not let those among you who are blessed and blessed with graces and wealth—this is a confirmation and praise for Abu Bakr Siddiq (RA)—do not let them swear not to give any sort of help to their kinsmen, the poor, and the muhajirun who left their homes for the sake of Allah. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is of forgiving, most merciful." Allah is saying, "Forgive others if you want Allah to forgive you." It is such a beautiful and such a powerful reminder. Anytime you feel reluctant to forgive others, ask yourself, "Do I not want Allah to forgive me?" And the answer is yes, and therefore forgive that person. We ask Allah to help us become forgiving people, seeking forgiveness and forgiving each other for His sake. And we ask Allah to accept that and to forgive us. سَلِّمْ اللَّهُ عَلَىٰ نَبِيِّ الْقَرِيمِ وَعَلَىٰ عَلِيِّهِ وَسَلِّمْ بِرَحْمَةِكِ وَرَحْمَةٍ

Auto-generated transcript: **Bismillah, walhamdulillah, wassalatu wassalamu ala rasulullah ﷺ wa baad.** My brothers and sisters, forgiveness is something, forgiveness is the manifestation of mercy. The action which shows mercy is forgiveness. And forgiveness is something without which no relationship can exist. Every conceivable relationship on the face of the planet in our lives needs forgiveness. Including our relationship with Allah ﷻ. If Allah does not forgive us, we are finished. We are destroyed. Forgiveness is something we need with our spouses, we need with our children, we need with our teachers, our students, with our customers, clients, with strangers, with everybody, we need to forgive each other. Forgiveness is the glue which holds the ummah together. It is the glue which holds the ummah together. To the extent that Rasulullah ﷺ not only promoted it, but he enforced it. In the hadith of Abu Dawood, Rasulullah ﷺ said: **وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَحْجُرَ أَخَاهُ فَوْقَ ثَلَاثًا فَمَنْ حَجَرَ فَوْقَ ثَلَاثًا فَمَاتَ دَخَلَ النَّارُ** (It is not lawful for a Muslim to leave his Muslim brother without speaking to him for more than three days; whoever does so and dies will enter Hell). SubhanAllah, may Allah ﷻ save us from this, how terrible it is. And we have, we forget about brother, we don't talk to our own brothers. I know cases where people have not stopped speaking to their parents because of some nonsense they have, and they have this ill feeling. Please, after you listen to this, immediately, do not let the sun set, do not come to iftar without seeking forgiveness from Allah ﷻ, without making up with your brothers and sisters who you have not been speaking to, without making up with your parents, without making up with whoever of the Muslim brothers you want, who you had a problem with—go and forgive them, and seek their forgiveness, and make up and join hearts. Do not sleep until you do that. And inshaAllah, Allah ﷻ will accept your duas like He used to accept the duas of those He was pleased with. Forgiveness is absolutely critical. And Allah said: "Allah will forgive you—don’t you want Allah to forgive?" Ask yourself this question. May Allah bless the Prophet ﷺ and his family, and the companions of his company, and the mercy of Allah, the Most Gracious, the Most Merciful.

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad, the Messenger of Allah ﷲ, peace and blessings be upon him, and upon his family and his companions, peace and blessings be upon them. Fahm Abadu and brothers and sisters, please understand also one more thing: that Ramadan is a time for us to control ourselves, to control our food intake, to control our sleep, to control our desires. It’s not a time and opportunity for us to eat much more than we normally eat, to spend our time in iftar parties at the time of iftar. Suhoor and iftar are times of prayer. Allah ﷻ accepts du’as. There is barakah and suhoor at iftar, so eat suhoor and eat iftar. But these are the times for du’as. This is not the time for indulging in parties and in cooking special foods and in making a lot of noise and so on and so forth. This is the time when you sit quietly and you reflect and you introspect and you, inshallah, create a beautiful atmosphere of respect and an atmosphere of focusing on Allah ﷻ and focusing on our lives. Also make sure that this is the time when you share food with your neighbours, share food, especially with poor people. As I said, this is not a matter of having parties and sharing food with wealthy people who are on diets and you just keep on sharing food. Sharing food with each other, but also share food with poor people. Make Ramadan a play, a time when everyone around you looks forward to that time and says that, alhamdulillah, this is the time when the Muslims are especially generous. Once again, Ramadan is not only for Ramadan. We should be generous all the time. People are not anacondas. They don’t eat only once a year. So we must share food, we must give food, we must feed people throughout the year and make Ramadan as the booster for us. Make Ramadan as the instigator of all good things. And one of them is to be charitable, to share food, to share clothing, to share, help people through difficulties, especially go visit hospitals, especially go visit hospitals because there are people there who are sick and their relatives are there and they don’t have food to eat for suhoor, food to eat for iftar. Go share food with them. Let them feel the beauty of Ramadan. Let them not worry about how to find food for suhoor, anything. Iftar and so on. You go take food for them from your home. Help them, feed them. Do, do whatever you can, which you think and you know will please Allah ﷻ. My brothers and sisters, as I said, we don’t know if you will see another Ramadan. We see this Ramadan, alhamdulillah. We ask Allah ﷻ to make this the best of our lives yet, inshaAllah. And then if Allah ﷻ shows us more, we do more every time we see another Ramadan. But let us not waste it. Let us not waste a single minute, a single second of this beautiful month. We ask Allah, to bless us and to bless all around us. **وَسَلَّى اللَّهَ لَا نَبِيِّ الْكَرِيمِ وَأَلِيهِ وَصَحِّيَ أَجْمَئِنِ بِرَحْمَةِكَ أَخْمَا وَرَحِيمَ** (sallallahu alayhi wasallam, rahmatullahi wa barakatuhu)

Auto-generated transcript: Bismillahir Rahmanir Rahim. Alhamdulillahi Rabbil Alameen. Wasalatu wasalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah ﷺ. Tasleeman kathiran kathira. Wama baadu, my brothers and sisters, I remind myself in you that Ramadan al-Kareem is the month for us to change our lives and to bring them on to the path of obedience to Allah ﷻ in the way of His Nabi ﷺ. One of the important things in Ramadan also is to reflect on our relationships. Our relationships with our parents, our relationships with our siblings, our relationships with our friends and neighbors, our relationships with Muslims and non-Muslims. And to practice the beautiful akhlaq, the beautiful manners, the beautiful ways of dealing of the Prophet ﷺ, which made him the beloved of everyone in the society that he lived in. And this is an opportunity for us to do that in Ramadan. Rasool Allah ﷺ said, "If you cannot control your tongue, and if your tongue has the same kind of filthy language and useless talk and so on that you have in normal times, even when you are fasting, then Allah ﷻ has no need for you to be hungry and thirsty." Nabi ﷺ said, "When you are fasting, make sure that your tongue, that nothing vulgar comes on your tongue, that you do not use obscene language." My brothers and sisters, this is a very important thing, as I said, to understand that Ramadan is not for Ramadan. The admonition to keep your tongue clean and pure and to speak only that which is beneficial, otherwise to remain silent. It is not only for Ramadan, it is for the rest of our lives. And Ramadan is the place where we practice it, and so let us do that. Practice good akhlaq, practice good manners, practice the way of living with people in a way which is beneficial for them and us. Practice a way in which we build bridges and we bring people close to us on the basis of our Islam, where we, with our akhlaq, with our manners, with our dealings, we dispel all the propaganda that people put against Islam. And may Allah bless the noble Prophet and his family and companions with the mercy of Allah.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasool Allah ﷺ, my brothers and sisters, alhamdulillah, Allah ﷻ has chosen to give us Ramadan al-Kareem. Let us make the most of this beautiful month. Let us make this month into a month of khair and barakah for all of us. I ask Allah ﷻ to help us build relationships and become people of this ummah who join with each other. In Ramadan is a month of forgiveness and seeking forgiveness. We understand this where Rasool Allah ﷺ asked us to beg Allah ﷻ for His forgiveness. Allah ﷻ said, Nabi ﷺ said in the hadith in Tirmidhi, narrated by Anas bin Malik r.a., that Rasool Allah ﷺ said: “Allah ﷻ said” (hadith-e-Qudsi): *“O son of Adam, I forgive you if you worship Me alone, don’t make shirk, and hope for My forgiveness. Whatever sins you have committed, I will forgive all of them. O son of Adam, I do not care if your sins reach the height of the heavens, and then you seek forgiveness—I will forgive you. O son of Adam, if you come to Me with an earth full of sins, an earth load of sins, and meet Me associating nothing with Me, I will match it with an earth load of forgiveness.”* Please understand—be very clear in our minds. Number one: I will forgive you. The number one condition is we do not make shirk. Don’t join anybody with Allah, because Allah is not joined with anybody. And then seek forgiveness, because forgiveness is something from which taqwa begins. Forgiveness is the tahara of the heart. So we ask Allah ﷻ to forgive us. And remember, I remind myself and you: when you seek forgiveness, tawbah comes with it. Istighfar is to seek forgiveness; tawbah is to turn toward Allah ﷻ. Two go hand in hand. We cannot say, “O Allah, forgive me for this,” and then continue with that sin. “O Allah, forgive me for ghibah” and we continue with ghibah. Our whole social life is based on ghibah. “O Allah, forgive me for slander” and I still continue to slander. “O Allah, forgive me for lying” and I’m still lying and cheating. “O Allah, forgive me for this and that”—when you say, “forgive me,” it means you are going to stop doing that thing. Otherwise, the forgiveness has no sincerity in it. So please let us sincerely beg Allah ﷻ to forgive us for all our sins, and then make dua—Allah ﷻ will accept your dua. InshaAllah, we ask Allah to accept our dua. But seek forgiveness, make istighfar, and follow that istighfar with amal. The istighfar with the amal, InshaAllah, leads to success. We ask Allah ﷻ to make us those whose dua will not be rejected. And may the blessings of Allah be upon the noble Prophet ﷺ and his family and the companions. By the mercy of Allah, the Merciful, the Compassionate, the Merciful.

Auto-generated transcript: Bismillahir Rahmanir Rahim. Alhamdulillahi Rabbil Alameen. Wassalatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah ﷺ. Tasliman kathiran kathiran. Faham abadu. My brothers and sisters, we make etikaf to find Laylatul Qadr. And the Rasulullah ﷺ told us that Laylatul Qadr is one of the odd nights out of the last ten nights of Ramadan. We know the hadith where there were two sahaba who were arguing outside and Nabi ﷺ came out and he said, Allah ﷻ had told me the specific night of Laylatul Qadr, but He made me forget that because of your argument. But seek Laylatul Qadr in the last ten nights of Ramadan in the odd nights. Now this is the hikmah of Allah ﷻ. Alhamdulillah, Nabi ﷺ could have mentioned one night. He did not do that. And therefore, don't fall into these arguments about whether it is the 27th or the 21st or the 25th and so on and so forth. Anyone who says it is definitely 27th is talking through his hat because Rasulullah ﷺ himself didn't say that. Right? So don't get into all this. There's no need for all these arguments. Seek in the last ten nights. The best way to do that is to make etikaf in the last ten nights. Definitely you would have got it. Now Sayyidina Aisha Siddiqua, this is the beauty of the Sahaba and Sahabiya. She didn't say, "Rasulullah, when is Laylatul Qadr?" She said, "If I find Laylatul Qadr, what dua should I make?" And Allah taught her this dua: **اللهم إنك عفوٌ تحبُّ العفوَ فاعف عنِّي** O Allah, You are the Forgiver, and You love to forgive. Therefore, forgive me. Make this dua for all of us: **اللهم إنك عفوٌ تحبُّ العفوَ فاعف عنِّي** InshaAllah, we ask Allah to forgive us. Wa sallallahu ala nabiyyil kareem, wa ala alihi wa sahbihi ajmain, bi rahmatika ar-Rahman ar-Rahim.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulillah ﷺ, wa abad. My brothers and sisters, we are coming to the close of the month. I'tikaf is a sunnat of Rasulullah ﷺ. He used to do I'tikaf the last ten nights of Ramadan al-Kareem. He would seclude himself in the masjid and he would make I'tikaf. He would stay away from his wives. He would be in a state of zikr and he would exert himself in prayer. No useless talk. Please understand, I'tikaf has rules. I'tikaf, you are not going to the masjid to hang out with your friends. You are not going to the masjid to chit-chat and to make a lot of noise and stuff. Some of the ulama have even disliked any excess and too much of lectures and stuff. Maybe one reminder or something, more than enough. But go there only and purely for the sake of Allah ﷻ to seclude yourself. In zikr, in Tilawatul Quran, in Nawafil and then of course the A'mal of the masjid and then when you have done all that you get tired and go to sleep. So this is the way of I'tikaf. Try to do that in the masjid of your mahala, wherever you are close. Go and make I'tikaf last ten nights. In the last year of Rasulullah ﷺ's life, he made I'tikaf for twenty nights. The purpose of I'tikaf is to seek Laylatul Qadr. This is the purpose. And Rasulullah ﷺ told us that he said, "Seek Laylatul Qadr in the last 10 nights of Ramadan and in the odd nights of those 10 nights." So now if you are doing all the 10 nights then inshallah definitely you would have and I would have got Laylatul Qadr. The benefit of Laylatul Qadr, Allah ﷻ said: **إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ** (Inna anzalnahu fi laylati mubarakati) **وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ** (Wa ma adraaka maa laylatu alqadri) **لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ** (Laylatu alqadri khayrun min alf shahrin) Allah ﷻ said, "What do you know about the value of Laylatul Qadr? It is better than 1000 months." He didn't say it's equal to that. How much better? In keeping with His Majesty and Grace Jalla Jalaluhu. So if we get Laylatul Qadr, it is better than worship continuous worship without a break for 1000 months and more—how much more Allah knows. So make I'tikaf; it is a beautiful sunnah. Take this time out. Make use of it. Don't waste it in chit chatting and this and that and joking and whatnot and eating more and more food. Eat less, sleep less, worship Allah ﷻ more. This is the sunnat of I'tikaf. Do the sunnah I'tikaf inshallah. We ask Allah ﷻ to make it easy and to make it something which is full of khair and barakah. Wa sallallahu ala nabiyyil kareem wa ala alihi wa sahbihi ajma'in bi rahmatik ya Allah.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulillah ﷺ, my brothers and sisters, on the topic of dua. As I said to you, Ramadan is the month of dua, when we feel close to Allah ﷻ, when we have worked to try to develop our taqwa, and Allah ﷻ has helped us to become muttaqun, then we feel this unsiyat—we feel this closeness to Allah ﷻ—and we beg Allah ﷻ to help us. Inshallah, we ask Allah ﷻ to help us, and He will help us. When we are in this state, Allah taught us how to make dua. See the ayat of the dua of Zakariya ﴿ عليه السلام ﴾. Allah ﷻ said, he asked Allah nidaan khafia—in a small voice, not yelling and screaming, in a small voice—and then he began with putting his own weakness, his own helplessness, his own brokenness before Allah ﷻ. He said: *Oh Allah, I am an old man; my hair has become white, my bones have become weak. My wife is beyond the age of childbirth—she is also an old woman—but Oh Allah, give me an heir, give me someone to carry forward this work of deen.* Now imagine, this is what he is asking. This is the method. Allah ﷻ told us this whole thing in such detail to teach us how to make dua—small dua, khafi. You are a slave; I am a slave. We are talking to Rabbul Alameen. Go with that humbleness and humanity, and say: *Oh Allah, give me—I am begging you, Oh Allah, I am begging you.* Go like this, with humility, with humbleness, with brokenness. Put your problems before Allah ﷻ, and then ask Allah ﷻ—with your sight on His majesty and grace, on His power and authority. Don’t ask Allah ﷻ, putting all kinds of conditions in your mind. I don’t know whether it will happen. No doubt, ask Allah: *Oh Allah, give me, because You can give me. Give me because only You can give me. Give me because I don’t join partners with You. Because You have guided me to Tawheed, and I ask You, only You, because only You can give. La hawla wa la quwwata illa bik.* Oh Allah, give me, because I am begging You to give me. And inshallah, Allah will give you. Put power in your dua. And Allah taught us how to do that. Wa sallallahu ala nabiyyil kareem ﷺ, wa ala alihi wa sahbihi ajma'in, bi rahmatik ya Allah, wa rahmatullah.

Auto-generated transcript: Bismillah walhamdulillah wassalatu wassalamu ala Rasoolullah ﷺ wa ba'd. My brothers and sisters, alhamdulillah we are in the month of Ramadan. And this ayah which Allah put in the middle of the ayat of fasting: **إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ** (inna lillahi wa inna ilayhi raji'un). Which means Allah subhanahu wa ta'ala said: When my slave is close to Me, when my slave asks about Me, I am close to him. Tell him that I am close to him when he asks Me. I will give him, and let him obey Me and let him have faith in Me, and he will be rightly guided. We ask Allah subhanahu wa ta'ala—this is the beauty of this deen—when the slave has developed taqwa because he is fasting. He is now conscious of Allah subhanahu wa ta'ala. He is conscious of Allah subhanahu wa ta'ala in his life. He is looking around himself. He is seeing the blessings that Allah has given him. He is thanking Allah subhanahu wa ta'ala for those blessings. He doesn't just say "this happened, that happened." He doesn't say, "I am a self-made man." No—he understands that only and only Allah gives. He realizes that everything he has is a gift from Allah subhanahu wa ta'ala. He is therefore grateful to Allah subhanahu wa ta'ala. He looks around him and sees the glory, majesty, power, control, and khudrat of Allah subhanahu wa ta'ala. His heart is filled with the khashyat of Allah. His heart is filled with shukur to Allah subhanahu wa ta'ala (thankfulness to Allah). And he is aware of Allah subhanahu wa ta'ala. So he is asking: My Rabb, how can I please You? My Rabb, be pleased with me. And that's what Allah subhanahu wa ta'ala is saying: Make dua, and I'll ask you. Ramadan is the month of dua. Ask Allah. Beg Allah subhanahu wa ta'ala. Ask Allah subhanahu wa ta'ala to give—and with the complete yaqeen. Inshallah, Allah subhanahu wa ta'ala will give. And Allah subhanahu wa ta'ala has put conditions. Allah said: "I will give whatever you have asked for. Ask Me, I will give you—but the condition is obey Me." No dua and no begging while you are doing something which is haram. You are earning interest. Allah has prohibited it. Allah has declared war on the one who deals in interest. What we deal with—we deal in interest. What do you call the one you are at war with? The enemy. You have accepted Allah as your enemy and you make dua to Allah. What sense does it make? Please let us clean up our act. Get rid of everything we displease Allah. Focus only and only on pleasing Allah—and then ask Allah. And see how Allah will give you. You will get tired of taking. Allah does not give—get tired of giving. My Rabb has no limits on what He can give because His treasures have no boundaries.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulullah ﷺ wa baad. My brothers and sisters, in Surah Al-Baqarah, in the middle of the ayat of talking about fasting, Allah subhanahu wa ta'ala revealed this beautiful ayah where Allah subhanahu wa ta'ala said: **إِذَا سَأَلَكَ عِبَادِ أَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ** (inna lillahi wa inna ilayhi raji'un). Allah subhanahu wa ta'ala said that when my slave asks about me, I am near him. **إِذَا سَأَلَكَ عِبَادِ أَنِّي فَإِنِّي قَرِيبٌ** I am close to him. **أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانُ** I listen to his dua and I will grant him what he wants. **فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي** Let him obey me and let him have faith in me. **لَعَلَّهُمْ يَرْشُدُونَ** And inshallah he will be guided to the right place. He will get good guidance and the right guidance. My brothers and sisters, everything in the Quran is conditional. Allah has promised enormous rewards. But everything is conditional. Allah subhanahu wa ta'ala said: **فَمَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ أَثْمَالُهَا** (faman jaa’a bilhasanati falehu athmaluhu). The one who comes with one good deed, I will give him ten likewise. But Allah did not say the one who comes with nothing, I will give him no. So, let us be very clear in our minds. This beautiful ayah, which is talking about Allah, is saying that the first part of it, Allah is saying that when the person asks even, Allah says I am close to him. Imagine, right? He is saying say it. He is telling the Prophet ﷺ, tell the person that I am close to him. And when Allah is close to the slave, what does he do? He begs him. He begs him for forgiveness. He begs him for help. He begs him for protection. He begs him for wealth. He begs him for all the goodness of this life. And he begs him for his forgiveness. And he begs him for Jannatul Firdaus. He begs him for the company of Rasulullah ﷺ and Jannatul Firdaus. Ask Allah subhanahu wa ta'ala to grant us all of this. And then to give more from His majesty and grace and His generosity, which only He can give. And all of this happens because of fasting and because of Ramadan. Reflect on this ayah and see the hikmah of why Allah subhanahu wa ta'ala put this ayah in the middle of the ayat of fasting. Because this is when taqwa is increasing. And when taqwa increases, this is what the slave does. We ask Allah subhanahu wa ta'ala to keep us and make us among those who will beg Allah and Allah will accept their begging and He will accept their duas. And may Allah's peace and blessings be upon the noble Prophet ﷺ and his family and his companions. By the mercy of Allah.

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the Prophets and the Messengers. Muhammad ﷺ and the Messenger of Allah ﷺ, peace and blessings be upon him, are very much in acceptance. My brothers and sisters, Abu Sayyid Al-Khudri, may Allah be pleased with him ﷺ, in a hadith which is narrated and which is preserved in Bukhari Muslim, he said that the Messenger of Allah ﷺ said, anyone who fasts for one day—now he is not even talking about the fast of Ramadan, any fast—anyone who fasts for one day for the sake of Allah, Allah will keep his face away from Jahannam, meaning He will save him from Jahannam, He will move him far away from Jahannam, for a distance covered by a journey of 70 years. Now imagine what is that distance? A journey of 70 years. And remember when you are thinking about this, don't say is it 70 years on a horse, is it 70 years walking, 70 years on a camel, why not 70 years in a supersonic aircraft, right? 70 years of journey in a supersonic aircraft. And I am saying that only because that's all I know. As we go forward, maybe people invent rockets and travel devices, which are much faster. It's not a question of counting the numbers and saying what distances. The idea of all of this is that to encourage us to do something which is good, it doesn't matter 70 years or whatever number of years, what matters is that Allah will protect, that person will protect us, may Allah make us the person that He will protect from Jahannam. And how Allah does it doesn't matter, that's His khudrat and His ability. But what do we need to do? We need to fast. Now take that, this is for an ordinary fast, any fast in the whole year. Now in Ramadan, Allah increases the reward of that fast. Ramadan is a fasting and Ramadan is a Rukun of Islam. It's a pillar of Islam. And so it's not just a matter of, you know, it's not discretionary. This is firm. Somebody who can fast and who does not fast deliberately, he cannot even make up that fast. If he's doing it deliberately, he's saying, I will not fast, then this remains with him and he will stand before Allah and answer to Allah. May Allah ask to save us from that. Any fast that is missed for a reason, which is like travel or if it is sick or something, has to be made up. It cannot be, you know, just forgotten and say, okay, I'm sorry, I missed it. So we ask Allah to help us to understand the importance of fasting and to have this shock and this desire to fast. And we ask Allah to forgive our sins.

Auto-generated transcript: As-salamu alaykum wa rahmatullahi wa barakatuh. Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ash-sharafi al-anbiya wal-mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathira. Firmabado. [PAUSE] My brothers and sisters, alhamdulillah. We are here in Madinah Munawwara. And tomorrow we go to Makkah Mukarrama or Umrah, inshallah. And since this is Ramadan, we know the hadith of Prophet Muhammad sallallahu alayhi wa barakatuh. He said, anyone who makes Umrah in the month of Ramadan, Allah will give him reward equal to making Hajj with me. Just think about that. Somebody who makes Umrah in the month of Ramadan gets the same reward as the people who made Hajj with Rasulullah sallallahu alayhi wa barakatuh. [PAUSE] So the first and foremost thing to do is to be conscious of this and thank Allah sallallahu alayhi wa barakatuh. Because it's only by the tawfiq of Allah, that we are here. We are not here because we are pious. We are not here because we are so good. We should understand one thing very clearly, one thing very important, which is the reward of Umrah and the reward of Hajj, inshallah, is purification from sin. Allah sallallahu alayhi wa barakatuh will forgive all sins. Now, therefore, if anybody who comes, and feels very pious about it, must ask himself a simple question. What kind of clothes do you send to the wash, to the laundry? Clean clothes or dirty clothes? Dirty. So this is a laundry for sins. So if you are coming to the laundry, what kind of person are you? Dirty. It is the mercy of Allah. That Allah sallallahu alayhi wa barakatuh could have left you dirty. He didn't leave you dirty, He brought you to the laundry. La ilaha illa Allah. So you clean yourself. Alhamdulillah. So the first and foremost thing to do is to thank Allah sallallahu alayhi wa barakatuh. Alhamdulillah, Ya Rabb. Because of Your mercy, only and only. There is no other factor. It is not our piety. It is not our ability. It is not our race. It is not our language. It is not our color. It is not nothing, nothing, nothing. It is only the mercy of Allah that Allah sallallahu alayhi wa barakatuh brought us here. And inshallah, we ask Allah sallallahu alayhi wa barakatuh to do this. We ask Allah sallallahu alayhi wa barakatuh to take us in safety and to make the Umrah easy for us and to accept it from us and to wash our sins and to keep us and take us out pure as we were on the day in which we were born. So inshallah, this is the attitude with which we should go for the Umrah. Second thing is also, therefore consider the Umrah to be a reboot of our lives. So, whatever I used to do till today, inshallah, we make the niyyah to say that, from tomorrow, meaning, from now on, not even tomorrow, I will change and make my life, which is my tongue, and my actions, obedient to Allah swt only. so very consciously never say anything or never do anything that has any chance of being disliked by Allah so there are only three options when you are choosing to speak something or choosing to do something there are only three options one is yes I know this pleases Allah for example if I want to say something good I want to narrate a hadith I want to narrate I talk about an ayah I want to say something good to somebody I want to praise somebody I want to support somebody in anything good and so on so on so I know Alhamdulillah this pleases Allah therefore we do it second thing I am about to I am thinking I am going to say something critical about someone who is not here that is backbiting I am going to say something which can be slander about somebody I don't know for sure I am saying it it is slander this is a ! comes before the action and he said one of those things is envy jealousy because when a person is envious what is he doing he is his heart is breaking right he is burning from inside when he sees you having something good so his punishment starts even before before the action his punishment is already started because he is burning because he sees something good in you so he said don't do this rejoice in the good that you see in your brother and then what happens when you do that Allah will give you the same he said the good will come knocking on your door genuinely rejoice Alhamdulillah my brother has got such a beautiful car my brother mashallah he is a pious person my brother has such a beautiful family whatever right so anything good rejoice genuinely rejoice in that but if you are jealous the punishment actually comes before the action so we make this near to say I will not do anything which displeases Allah SWT so second thing is third thing which is that there may be something where I am not sure so when I know it is good I do it when I know it is not good I don't do it when I am not sure right for example one of the most common ones is you go and there is some food where you are not sure is it halal or not halal right I m

Auto-generated transcript: Bismillah walhamdulillah wassalatu wassalamu ala rasulillah ﷲ wa ba'd. My brothers and sisters, we have this beautiful hadith narrated by Abu Huraira ﷲ, which is in Bukhari and Muslim, where he said: Rasulullah ﷲ reported, "Man sama ramadana imanan wa ihtisaban." The person whoever fasts during the month of Ramadan out of sincere faith and hoping to attain Allah ﷻ's reward, then all his past sins will be forgiven. Imagine this thing. So when you sit and start your suhoor, make this dua and say: "O Allah, I am making this niyah to fast. Please Allah accept this fast and forgive my sins as You promised, and as Your Rasul ﷲ told us that the one who fasts with iman, with complete faith, and with this expectation and asking and hoping for the reward from Allah ﷻ, imanan wa ihtisaban, Allah ﷻ will forgive all his sins." And this hadith is in Bukhari and Muslim. Another hadith also in Bukhari and Muslim, narrated by Abu Huraira ﷲ. May Allah ﷻ fill his khawar with nur and increase his darjah. What a beautiful sahabi subhanallah—he dedicated his life to studying with Rasul ﷲ, giving up his business and everything else in his family and so on. And he stayed with Rasul ﷲ for three years and quoted the maximum number of hadith because he did nothing but spend his time in the sohba of Rasul ﷲ, noting what Rasul ﷲ was teaching. He says that whoever stands in the nafil qiyamul layl—and this qiyamul layl refers to tarawih, refers to tahajjud—again imanan wa ihtisaban: qiyamul layl, who stands in the voluntary night prayer of Ramadan out of faith and hoping for reward from Allah ﷻ, his previous sins will be forgiven. And then he said in another hadith in Bukhari: "Whoever stands in the voluntary night prayer—which is tahajjud, which is tarawih—in laylatul qadr out of faith and hoping to attain Allah ﷻ's reward, his previous sins will be forgiven." So see how easy, how simple it is. Just make sure that when we stand, don't worry about anybody else. Go to the masjid, stand in prayer at home. When you stand in prayer, make this niyyah and say: "O Allah, this is what Your Nabi ﷲ promised us. Please give us and stand and ask Allah ﷻ to accept your salah and ask Allah to accept it and ask Allah ﷻ to forgive our sins." Wasallallahu anha nabil kareem wa alihi wa sahbihi ajma'in bi rahmatullahi wa barakatuh.

Auto-generated transcript: Bismillahir Rahmanir Rahim. As beautiful as you want, it is up to us. Rasulullah ﷺ said, Abu Huraira ﷲ reported in a hadith in Bukhari, he said the five daily prayers and from one Friday prayer to the next and from Ramadan to another Ramadan are expiation for sins committed in between provided one stays away from major sins. See the mercy of Allah ﷻ. From Fajr to Dhuhr, the time period, if you have committed any sin and by sin it does not mean doing something haram deliberately. These are things which we do, we forgetfully or we do because we, you know, temporarily lost our judgment and so forth. Allah ﷻ forgives those sins even without making istighfar. Of course, we should try and make istighfar and tawbah, but even if we do not make istighfar, Allah ﷻ forgives those sins between Fajr and Dhuhr, Dhuhr and Asr, Asr and Maghrib, and so on, between the five prayers, between one Jummah and the other Jummah, and therefore it's so important to pray Jummah among many other reasons why it's important between Ramadan and Ramadan and in another generation, between one Umrah and another, and then between one Hajj and another, we ask Allah ﷻ to give us all of these, inshaAllah, with khair and barakah. In the hadith of Umm Salim, ﷲ, Rasulullah ﷺ said, the performance of Umrah during Ramadan is equal in reward to performing Hajj with me. Now, seeing this beauty of this deen, that the Sahaba were hugely fortunate enough to make Hajj with Rasulullah ﷺ. Now, we might say, well, you know, what can I do? I was born at this time. I was not born then. How can I get this reward? You can get this reward by making Umrah in Ramadan. For those of you who can afford it, please go and do it. Make Umrah during Ramadan, and inshaAllah, Allah ﷻ will give you, inshaAllah, Allah ﷻ will give you, give us the reward of making Hajj with Rasulullah ﷺ. The purpose is to try to do as many things as possible which please Allah ﷻ. So we are building our portfolio, building our bank account, building our bank balance with Allah ﷻ. A bank balance of good deeds, and a bank balance of deeds which earn His pleasure. And may Allah bless the noble and noble Prophet, and his family and friends, with His mercy, O Allah.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulullah ﷲ, wa baad. My brothers and sisters, Ramadan al-Kareem comes to us with so many beautiful benefits. Let us be aware of them. My idea of sharing this with you every morning is so that you can become aware of them and then practice them. As I said, the purpose of these reminders is to help us to become aware. And so therefore, whichever hadith you hear, whichever piece of advice you hear, I request you to make dua for me. May Allah enable me to say that which is beneficial for me and you. And I request you make notes and try to implement it in your life. The purpose of all knowledge is not the knowledge itself. The purpose of the knowledge is to implement it in your lives. It is like having a map with you. In the days before GPS, we used to drive with maps. It's like having a map with you. The purpose of the map is to enable you to go forward on the right road. If you just look at the map and you trace your finger. On the lines of the map and you say this is this town, this town, this town. It makes no sense. The idea is to follow that map and that map Allah has given us. And that map is Ramadan. Nabi ﷲ said Abu Huraira reported in a hadith in Muslim: "Fasting is a shield." So when one of you is fasting, he should neither indulge in obscene language nor should he raise his voice in anger. If someone insults him or attacks him. If he is not fasting verbally, then let him say *I am fasting* and I saw him. Let him say *I am fasting* and don't engage with that. Again, as I said, all of these things are for us to develop these beautiful habits. So when Nabi ﷲ says do not engage in obscene language, don't curse, don't use bad language. Don't say shameless things and don't raise your voice in anger. Because anger is a form of madness. It's a form of insanity. A person loses control over their intellect. They lose control over their behavior and they start behaving as if they are mad. Now that's the reason why it is something to be very careful of and avoid at all costs. And the way to do that is in the month of Ramadan, say *I'm fasting*. But even otherwise, say you are fasting because you're fasting from obscene language. You're fasting from expressing anger in an inappropriate way. You can express anger in an appropriate way without yelling and screaming and cursing. Just tell the person *I'm very sorry. What you did was very wrong. It makes me very angry. I'm very upset with you.* Do this. This is. This is the way to do that. With dignity, speak to the person in a nice manner. No need to yell. No need to curse. No need to use bad language. We ask Allah to enable us to use Ramadan to change our lives for the better for the rest of our lives. May Allah bless you.

Auto-generated transcript: Bismillah, walhamdulillah, Wassalamu Ala Rasoolillah, my brothers and sisters. I remind myself and you: the month of Ramadan is a gift from Allahﷻ. I ask Allahﷻ to give us and continue with us in this month with good health and with the desire to please Him. Let us exert ourselves, not become lazy. Let us read as much Quran as we can read, pray as many Nawafil as we can pray, and of course, we are fasting. We ask Allahﷻ to reward us because one day, my brothers and sisters—whether anyone believes it or not doesn’t matter; whether you accept it or not doesn’t matter—the Day of Judgment is Haqq. Allahﷻ said, "Let the one who wants prepare himself for that day." That day is Haqq, and that day will come. On that day, we will be resurrected from our graves and stand before Allahﷻ. On that day, we will be called to account. We ask Allahﷻ to make that day the best day of our lives, Inshallah. For that to happen, Allahﷻ says, "Rasool Allahﷺ said, 'This is what Allah has given you, and Allah has made it easy for us.'" In a beautiful Hadith in Muslim Sharif, Abu Ayub al-Ansari, the host of Rasool Allahﷺ, reported that Rasool Allahﷺ said: "Whoever fasts in Ramadan and follows it with fasting six days of Shawwal, it is as if he has fasted forever." Now, the six days of Shawwal can be any six days in Shawwal—you can do it consecutively, immediately after Eid, give it a day or two, and after that, you can fast for six days, or you can fast any time in the month of Shawwal. These six days can be individually or in twos or whatever. A good way of doing that is to fast on Thursdays and Mondays, which is the Sunnah of Rasool Allahﷺ, and to fast on the three white nights: the 13th, 14th, and 15th of the month. Inshallah, you can complete it. But when we do that, remember we are getting the reward of fasting as if you have fasted for the whole year. He said, "Fasted even." See the beauty of this. How easy Allahﷻ makes it for us to please Him. Let us not become lazy. Let us make sure that we do all of this and more. We ask Allahﷻ to reward us. My brothers and sisters. We do not know if you are going to get another Ramadan. Let us make this into the best Ramadan that we have yet. And make this for every Ramadan. Allahﷻ gives us to say, let this be the best that I have ever done before.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulillah. My brothers and sisters, I remind myself and you that Allah Subhanahu wa ta'ala helps us in Ramadan to change our lives. He ensures we learn the right things, acts of obedience, reboots our intentions, and reinforces them so we will obey Him no matter what. In Ramadan, by denying ourselves even normally halal things, we remind ourselves that halal and haram are what Allah makes halal and haram; it doesn't have to make scientific sense. Even if it didn't, we would do it because Allah Subhanahu wa ta'ala said so. Allah Subhanahu wa ta'ala helps us by skewing the playing field in our favor. He said Abu Huraira radiallahu anhu reported a hadith in Bukhari and Muslim: "When Ramadan enters, the gates of Jannah are open and the gates of Jahannam are shut, and devils are chained." Abu Huraira radiallahu anhu also reported another hadith in Bukhari: "Every action the son of Adam does during Ramadan is multiplied with one or two unyielding joys for a fasting person. One joy when he breaks his fast and another when he meets His Rabb Jalla Jalaluhu. The breath of a fasting person is better in the sight of Allah than the fragrance of musk." This hadith is from Bukhari. Allah subhanahu wa ta'ala multiplies rewards. He gives the reward of fard for nafil acts and 70 times the reward for fard. The idea is to encourage us to be as obedient to Him Jalla Jalaluhu throughout our lives, not just during Ramadan. We ask Allah subhanahu wa ta'ala to help us do all that we can, within our power, to obey Him. Wa sallallahu ala nabiyyil kareem wa ala alihi wa sahbihi ajmain. Bi rahmatika ya arhum wa raheem.

Auto-generated transcript: Bismillahir Rahmanir Rahim, walhamdulillah, wassalatu wassalamu ala rasulillah ﷺ wa baad. My brothers and sisters, as I mentioned to you, every ibadah, every act of worship in Islam comes for a purpose. It is a tool to achieve something. Ramadan, Al-Kareem, and the fasting that Allah has prescribed for us is the tool to make us muttaqoon. And if we become muttaqoon, if we become people of taqwa, then Allah ﷻ has guaranteed hidayah. The book [Qur’an] is hidayah for the people of taqwa. Hidayah will enter the door, and the name of the door is taqwa. If that door is not there, hidayah will not enter. The kitab [Qur’an] will be there, but hidayah will not enter our hearts because this door is not there or the door is locked. Taqwa is that which opens that door. Taqwa is that which creates that door of hidayah, which is the kitab of Allah ﷻ. So this book of taqwa is the guarantee for that. How does fasting make this possible? Because during the hours of fasting, we stop ourselves from doing even that which is halal normally. Eating and drinking and having relations with our spouses are halal. These are commendable things. These are things which, if we do with the niyyah of pleasing Allah ﷻ in the way of Allah ﷻ, and we eat halal, we drink halal, and we have sexual relationships which are only halal (no zina), then this is commendable. But in the period of fasting, we stop ourselves from doing that for one reason only, and that is because Allah ﷻ ordered that. So we are reminding ourselves, and by our actions, we are physically practicing this, and we are showing by our actions, demonstrating to Allah ﷻ that His command, His will is supreme. We hear and we obey, no arguments. We don't say why is it possible? Why should we do it? Why not? We do it because Allah said so. And because Allah said so is the reason. Allah's command is a reason in itself. And therefore we follow the sunnah of Rasulullah ﷺ. And that is why it makes us muttaqoon. Who is a muttaqi? Who acts only to please Allah. And in Ramadan, we are proving that by denying ourselves even the halal. Therefore, how much more important is it to deny ourselves than to stop ourselves from doing haram in the rest of our lives. Ramadan does not come for Ramadan. It doesn’t come to make us hungry and thirsty. It comes to reinforce this point: that we obey Allah ﷻ unconditionally, always. And may Allah’s peace and blessings be upon him. Al-Fatiha.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulullah ﷺ wa baad. My brothers and sisters, Ramadan al-Kareem came as a boot camp to revamp our lives, to improve our akhlaaq. Now see what Rasulullah ﷺ says about this issue of akhlaaq. Now Ramadan comes and Allah ﷻ does not only level the playing field, but Allah ﷻ skews it in our favor. Allah ﷻ locks up the shayateen. So the amount of temptation is far, far less. In spite of that, if you are getting temptation, it is from yourself. It is our own nafs, the biggest shayateen which is within us. So, but the shayateen, the evil shayateen, the devils are chained. The doors of Jannah are opened, the doors of Jahannam are shut. Let us take full advantage of this. Rasulullah ﷺ said: "I guarantee a house in Jannah for the one who gives up arguing even if he is right." Who gives up arguing even if he is right. Then he said: "And I guarantee a house in the middle of Jannah for the one who abandons lying even as a joke." And then he said: "I guarantee a house in the highest part of Jannah for the one who has good manners." I remind myself and you, the importance of good manners, the importance of honesty, and integrity, the importance of not lying and cheating, the importance of a smiley face, the importance of being a pleasant person, the importance of helping one another. This is how we build this deen. This is how we build our position with Allah ﷻ. Abdullah bin Amr ﷲ reported that Rasulullah ﷺ said: "Be merciful to others and you will receive mercy. Forgive others and Allah will forgive you." And this is in Muslimah. Let us ask ourselves: do we want Allah ﷻ to forgive us? And obviously the answer is yes. What is the way? Forgive other people. Don't carry grudges. Carrying a grudge is like carrying a burning coal in your hand. It only harms you. It only burns you. The other person against whom you have the grudge may not even know that you have this grudge. Even if he knows, he may not even care what you think about him. But we carry this and we go and slander him and so on and so forth. And you have to forgive him. And you are giving away your good deeds to somebody you don't even like. Makes no sense. Let us make Ramadan into a way of changing our lives. Of bringing our lives on the beautiful path of Muhammad ﷺ. I ask Allah ﷻ to make this easy for us and to accept it from us. **وَسَلَّى اللَّهُ عَلَى نَبِيِّ الْكَرِيمُ وَعَلَى الْعَالِيِّ وَسَحَبِي أَجْبَيْنِ بِرَحْمَةِكَ يَا رَحْمَةٍ وَرَحِمِينَ**

Auto-generated transcript: In the name of Allah, and all praise is due to Allah, and peace and blessings be upon the Messenger of Allah ﷺ and his family. My brothers and sisters, Ramadan is the month of changing our lives. Ramadan is the month of forgiveness, seeking forgiveness and forgiving others. We have the hadith of Abdurrahman ibn Auf, may Allah be pleased with him, which states that Ramadan is the month of giving, the month of investing, the month of giving as much charity as we can give with the intention of investment with Allah ﷻ. We have the hadith of Abdurrahman ibn Auf, may Allah be pleased with him, which is mentioned in Musnad Imam Ahmad, where he said, the meaning of which that Rasulullah ﷺ said, there are three things concerning which by the one in whose hand is the soul of Muhammad ﷺ, I would certainly swear an oath. And what are those three things? He said, the number one, the first one, wealth does not decrease because of charity. In another hadith, Rasulullah ﷺ said, if you are having financial difficulties, give charity. Charity is that which enhances your wealth. So wealth does not decrease because of charity. So give charity. The second thing he said is, no person, no man pardons another, no man forgives another for some mistreatment, seeking thereby the pleasure of Allah, but Allah will raise his status because of that. So forgive each other. And the third one he said is, no one asks from people, no one extends his hand to people asking and begging for their help. He said, but Allah will increase him in poverty. You beg from Allah, Allah will give you and decrease your poverty. You beg from people, Allah will increase your poverty. And this is the hadith in Musnad, Imam Ahmad. Qubada bin Thamid, may Allah be pleased with him, said that I heard Rasulullah ﷺ saying, there is no person who suffers an injury to his body, and then he forgives the other person who caused this injury, but Allah will absolve and forgive his sins, commensurate with the extent of the charity—meaning the bigger the injury, the more sins will be forgiven. We ask Allah to protect you from all injuries, and to protect you from all sorts of injustice by anybody. But if this happens, and in life these things happen, the best option is forgive the other person. Just walk away, forgive them, walk away, and ask Allah to forgive you and to, as the Prophet said, increase your status and elevate your status before Him, and to help you in ways which we cannot imagine. And may Allah bless the noble Prophet ﷺ, and his family and companions, with Your mercy, O our Lord.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasoolullah ﷺ wa baad. My brothers and sisters, alhamdulillah, Ramadan al-Karim comes like a boot camp. It comes to help us to clean up our act. It comes to help us to get our lives back on track. The track leading to the rida of Allah. The track leading, inshaAllah, to Jannah. The track leading, inshaAllah, to the forgiveness of Allah subhanahu wa ta'ala. And for this, I'll give you a little formula of which you might like to practice. Start your day with tahajjud, as I mentioned. Start the day with tahajjud and pray at least two rakat of tahajjud. Make a lot of dua and so on. Then read one juz of Quran, one sipara of Quran. And then go to the masjid and pray salatul fajr by jama'at. And after that, if Allah gives you tawfiq, sit there in the same place, in the masjid, in dhikr. Read some more Quran. If you could not finish the juz before the salah, then finish it after the salah, until the sun rises. Then you pray ishraq, pray salatul duha, two and two, two rakat and two rakat. And we know that Allah subhanahu wa ta'ala gives us the reward of an accepted umrah, an accepted hajj. And then you start your day. Now imagine what a beautiful start to the day. That is, and Ramadan gives us the opportunity to do that. People for the sake of fasting, we wake up early for suhoor. And then we, if Allah gives us tawfiq, we ask Allah for tawfiq. We pray tahajjud and then most people will go and pray fajr in the masjid. Now add these things, tahajjud, recitation of Quran, fajr by jama'at. And then some more recitation until ishraq and you go home. Remember we have the hadith of Prophet Muhammad ﷺ. Where he said that a person who prays salatul isha by jama'at and salatul fajr by jama'at, Allah will give him the reward of having worship all the night. So let us make, let us use Ramadan as the, as the, as the simulator, as the stimulator, to put us, put our lives on this track of, inshaAllah, continuing and changing our lives and put our lives on this track, leading to the end. Leading to the rida and the pleasure of Allah . We ask Allah for his help in this. Rabbana a'teena fi dunya hasanatahu wa fil a'khirati hasanatahu wa khina azabannar. Wa sallallahu ala nabihi al-karim wa alihi wa sahbihi ajmain. Bi rahmatika ya rahman rahim.

Auto-generated transcript: Bismillahir Rahmanir Rahim, walhamdulillah, wassalatu wassalamu ala rasoolullah ﷺ wa baad. My brothers and sisters, people ask this question and say, what is the best way, how can I start tahajjud? And I say to you, the best way to start tahajjud is to start tahajjud and to pray tahajjud every single day. Sometimes people will tell you, pray once a week or pray, you know, two times a week. That is difficult because the way to make a difficult thing easy is to make it a habit. And a thing becomes a habit if you do it regularly without changing. One and two and three and four and five and six and seven and continuously throughout the day it becomes a habit. So getting up early becomes a habit and the initial difficulty that we have in getting up will go away only if you do it regularly. So make this regular. Make tahajjud Fard on yourself. At least two rakat, no matter where you are, whether you are at home, whether you are traveling or wherever you are, pray two rakat, make dua in sujood and inshaAllah Allah will accept your duas. I ask Allah to accept your duas with khair and afia. Always make this dua to say, Allahumma inni as'aluka al-afia. Al-Abbas bin Abdul Muttalib, who asked Rasulullah ﷺ, who was his nephew, he said, teach me a dua which is small but which encompasses everything. And he said to him, oh my uncle, make this dua. Allahumma inni as'aluka al-afia. Oh Allah, give me afia. Give me blessing, give me afia. Afia is every single kind of blessing. Because if you ask, everything has a downside to it. Wealth has a downside to it. Children have a downside to it. Spouses have a downside to them. The world has a downside to it. Power and authority has a huge downside to it. And so on and so forth. The way to save yourself from the downside is to ask for afia. Oh Allah, give me such and such with afia. Allah ﷻ to grant all our duas with afia. Let us make Ramadan this boot camp to give us and put us into the habit of starting our day with tahajjud. Every single day. Start the day with tahajjud. Then pray and I will give you a little formula which I hope will be beneficial for you. But start the day with tahajjud without exception. No matter where you are. We ask Allah ﷻ to make this easy for us and to give us the sweetness of this thing which Allah ﷻ prays in the Quran. And He told us that He has prepared a special reward for the people who pray tahajjud. May Allah make us all among people who pray tahajjud.

Auto-generated transcript: Bismillahir Rahmanir Rahim walhamdulillah wassalatu wassalamu ala rasulillah ﷺ wa ba'd. On the subject of tahajjud, this is one of the beautiful things that gets initiated in Ramadan, qiyamul layl. Don't fall into needless arguments about whether tarawih is sunnah or not—it is sunnah; there is no doubt about this. Don't fall into arguments about how many rak'at you should pray, whether it should be 8 or 20 or whatever. Or in Maliki fiqh, 36—Sahabi came to ask Rasulullah ﷺ about qiyamul layl, and he said, "How should I pray?" He said, "Pray 2 by 2—that's it." He did not say, "Pray 2 and 10 and 15 and 2 by 2," right? Not 15, 16, 2 by 2. So you pray as much as you can pray, and then if you cannot pray anymore, go home. Please understand: Qiyamul layl, tarawih, tahajjud—is sunnah. Creating a faith fintan is haram. Don't do something haram because you have a problem with the sunnah. There is no problem with the sunnah. Anyone who has these doubts, please be aware of shaitan trying to take away the reward and benefit of Ramadan from you. Qiyamul layl is a sunnah—we ask Allah ﷻ to make this, to make tahajjud a practice in our lives for the rest of our lives. Allah ﷻ promised His special reward. He said, in Surah Salat: **إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ يَدْحُضُونَ بِأَكْمَامِهِمْ مَا كَانَتْ أَعْيُنُهُمْ تَرَىٰ** (inna almuttaqina fi janna tin wa nahrin yadhudhun bi akmaamihim ma kana ta3yunu hum tara) (These are the people who get up from their sides and they stand before Allah ﷻ between fear and hope—between the fear of Allah's punishment and hope for His reward.) And then they spend in the path of Allah from what We have given them. And Allah said, "If they knew what I have kept for them in terms of their reward, it would be the sweetness and it would be the coolness of their eyes." My brothers and sisters, Allah has given us an opportunity to pray tahajjud, to pray taraweeh. Taraweeh is a form of tahajjud; taraweeh is qiyamul layl—it's a form of tahajjud. Pray taraweeh, pray tahajjud as much as you can, reap the rewards, loot the rewards—and do not allow shaitan to come in the way to create needless difficulties and arguments and reduce the reward or deprive you and us from the rewards. Then make this into a lifelong habit, inshallah. We ask Allah subhanahu wa ta'ala for His help: wasallallahu ala nabiyyin kareem wa ala alihi wa sahbihi ajmain bi rahmatika ya arhamar rahimeen.

Auto-generated transcript: Alright, I need to process this query where the user is asking me to act as an expert Islamic editor. They provided a detailed set of instructions for polishing a lecture transcript and extracting tags. Let me break down what they're asking for. First, the main task is to lightly polish the transcript for readability. That means fixing any phonetic errors, correcting Arabic ligatures, handling Arabic quotations, and managing pause markers. Additionally, I have to extract specific tags from the corrected content. Looking at the input text, it's a lecture about Ramadan reminders, specifically Day 6. The speaker talks about avoiding sin for momentary pleasure and the benefits of doing good deeds like Tahajjud prayer. There are mentions of Allahﷻ, the Prophetﷺ, and concepts like Jannah and Qiyamul Layl. I'll start by applying phonetic corrections. For example, "Kohut" might be "COVID" or "Kufr," but in this context, there aren't such words. However, I notice some terms that might need correction. Wait, actually, the input seems correct, so maybe no changes here. Next, replacing transliterated honorifics with proper Unicode ligatures. I see "(SAW)" which should become ﷺ after "Messenger of Allah." Also, "Allahﷻ" becomes "Allahﷻ" with the ligature. I'll go through each instance to ensure all abbreviations are correctly replaced without spaces. For Arabic quotations, the input doesn't seem to have any except perhaps "Bismillah." But in the output, they translated it as "بسم الله الرحمن الرحيم (bismillahir rahmanir raheem)." So I need to check if any other quotes from the Quran or Hadith are present and handle them accordingly. Pause markers are used to indicate breaks. The user wants me to use these as strong hints for paragraph breaks. I'll remove the markers and create new paragraphs where appropriate. Not every pause needs a break, but most likely, each significant thought can be its own paragraph. The language must remain English, even if parts are in other languages, except for the Arabic quotations. So I'll make sure everything else is clear and natural in English. Formatting-wise, I'll use Markdown with two newlines for paragraphs. Fix punctuation and run-on sentences. Ensure the transcript is complete and maintains the speaker's style. Now, extracting tags. They need to be specific, evidence-based, 1-3 words. From the content, key terms include Tahajjud prayer, avoiding sin, momentary pleasure vs long-term loss, Jannah, Qiyamul Layl. These should cover the main points without being too generic. I also need to avoid any transcription errors in the tags. Since the input seems correct, I don't think there are any errors here. Each tag should reflect something explicitly mentioned, like "Tahajjud Prayer" or "Jannah." Putting it all together, I'll first correct the text according to the guidelines, then extract the relevant tags ensuring they're accurate and based on the corrected content. In the name of Allah, the Most Gracious, the Most Merciful. Peace and blessings of Allah be upon the Messenger of Allahﷺ. My brothers and sisters, on the subject of staying away from sin, I remember somebody sent me this beautiful forward where someone said: do not commit a sin for the sake of momentary pleasure, because the pleasure will go away, the sin will remain, it will go with you into your grave, it will be with you on the Day of Judgment, and it will take you into the hellfire. And do not stop doing or do not stop yourself from doing something good because of the momentary difficulty, because the difficulty will go away, the good will remain, it will go with you in your grave, and it will be with you on the Day of Judgment, and it will take you into Jannah. What a beautiful advice. As I said yesterday, sin, people commit sin, we commit sin because sin is pleasurable, because there is some momentary pleasure in that. But for that momentary pleasure, what we are buying is long-term loss and long-term pain and suffering. Makes no sense. Similarly, good things, for example, getting up for Tahajjud is a little bit of difficulty, but it is not a big deal. Which is just getting out of bed. Once you are out of bed, the difficulty is gone. It is just getting out of bed, that difficulty. Do not allow that difficulty to prevent you from this great goodness where you get out of bed and then you make wudu and you pray two rakats of Tahajjud and you make dua to Allahﷻ. You are asking Allah at a time when Allah Himself has descended to the first heaven and Allah has announced: "Who is there who wants something from me? Let him ask. Who is there who needs my protection? Let him ask. Who is there who needs my help? Let him ask." And I will give it. And at that time you are asking. Imagine anyone who is serious about their lif

Auto-generated transcript: **بسم الله الرحمن الرحيم** Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathiran. Fama baadu wa brother and sister. The question we are talking about taqwa, we are talking about fasting. We are talking about the benefits of fasting and how Allah subhanahu wa ta'ala sent us fasting in order to make us muttaqun, in order to make us people of taqwa. And the question is how do you develop taqwa? Very simple. The way to develop taqwa is to remember your death. To remember that one day we will stand before Allah subhanahu wa ta'ala. There is nothing and nobody in the world who will escape no matter what it looks like today. No matter how much power they have today. No matter how many systems of justice they can warp and change and manipulate and twist and turn for their own benefit. On the day of judgment. Every single person, you, me and everyone will stand before Allah subhanahu wa ta'ala naked and helpless as we are. And we will be judged. Remember that and let us remember that. And let us continuously remind ourselves about that. Remind others and remind ourselves to say that no matter what it is, one day I will face Allah. And when I face Allah, how am I going to answer him for whatever it is that I am doing today. Remember sin is sweet. Sin is attractive. That is why people are not happy. That is why people do sin. If somebody drank alcohol and they immediately had a stroke, they would not touch alcohol. If somebody was committing zina, if they were committing adultery, and if they immediately had a stroke, they wouldn't touch a person, a man or a woman that they were not married to. And so on and so forth. Everything, whatever, while lying and cheating and gambling and slandering and so on, if punishment came immediately, if it was painful, they wouldn't touch it. They do it because they see worldly benefit in it. The solution, the antidote to that is to remind ourselves, it doesn't end with this. This is the beginning and this has an effect. And that effect is on my Akhira. That effect is on my life hereafter. This benefit is small. The effect is forever. So let me not touch anything which is potentially harmful. Because on the Day of Judgment, I will not be able to prevent the punishments, the punishment from touching me, if I don't prevent myself from touching the sin. We ask Allah to make us Muttaqun Wa Salallahu Ala Nabiul Kareem Wa Ala Alihi Wa Sahbihi Ajmain Bi Rahmatika Ya Rahman Rahim

Auto-generated transcript: Bismillah, walhamdulillah, wasalatu wasalamu ala rasulillah wa baad. My brothers and sisters, Allah subhanahu wa ta'ala sent this month of Ramadan al-Kareem to make us or help us to become muttaqoon. Qutiba alaykum as-siyamu kama qutiba ala allatheena min qablikum la'allakum tattaqoon. Qala Jalla wa ala, Allah subhanahu wa ta'ala mentioned this, that He said fasting has been prescribed for you as it was prescribed for those before you. So that you may become muttaqoon. Taqwa is that condition where a person judges every speech and every action, every relationship, every transaction in only one framework. And that framework is, does it please Allah? If it pleases Allah, He does it. If it does not please Allah, He does not do it. And if there is a doubt, He clarifies that doubt. Let us use this in our lives going forward. Now in this context, I remind myself and you that one of the things that I want to say is, that Allah subhanahu wa ta'ala told us, is the benefit of becoming muttaqoon. Allah subhanahu wa ta'ala said, In Surah Al-Talaq, Allah subhanahu wa ta'ala said, the one who has taqwa, that is the benefit of becoming a muttaqoon. Allah said, the one who has taqwa, Allah subhanahu wa ta'ala will take him out of his difficulties. Allah will solve his problems. Allah will solve his problems. He doesn't have to solve them. Allah will solve them for him. And Allah will provide him from sources he cannot imagine. [PAUSE] He cannot even imagine. He will be delighted in the way he is provided for. [PAUSE] And the one who has taqwa on Allah, the one who has complete and total faith and reliance on Allah subhanahu wa ta'ala, Allah said, Allah will become sufficient for him. He will not have to go anywhere for anything. Allah subhanahu wa ta'ala said, Allah will become sufficient for him. This month has come to help us to become those people. We all have problems in this life. May Allah help us and save us. Some have more, some have less. The solution is become a muttaqi. Clean up your act. Become a muttaqi. Become obedient to Allah subhanahu wa ta'ala. And Allah will solve your problems for you. And Allah will provide you from sources you cannot imagine. And have faith only and only on Allah. Don't ask anybody. Ask only Allah. And Allah subhanahu wa ta'ala will become sufficient. And Allah will be sufficient for you. I'm not saying this. Allah subhanahu wa ta'ala himself said this. Surah At-Talaq, ayat 2nd and 3. Masallallahu ala nabiyyil kareem wa alihi wa sahbihi ajmain. Bi rahmatika ya arhamar rahimeen. Wa alhamdulillahi Rabbil Alameen.

Auto-generated transcript:Allah is the most merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad Rasulullah sallallahu alayhi wa sallam. Tasliman kathiran kathira. InshaAllah we will complete the khatira on the lessons from Surah Al-Kahf. And then if Ramadan starts then we will not have these khatiras after Fajr. The whole season of Ramadan is above. I have already recorded that. That will come out on our channel inshaAllah. So you can listen to that. [PAUSE] The last test. As I said there are four tests that Allah mentioned in Surah Al-Kahf. The test of faith. The test of wealth. The test of knowledge. And the last is the test of power. [PAUSE] In the test of power Allah mentioned a righteous king called Dhul-Qarnain. [PAUSE] Once again there is no need to conjecture about who exactly in history Dhul-Qarnain was and so on and so forth. If Allah wanted to specify he would have specified. If Allah did not specify it means that the actual specific identity of the individual is not important. What is important is what we learn. [PAUSE] So Allah mentioned this king. And Allah SWT then said. [PAUSE] He told us the story of this king. And the journeys that he undertook. And what he found at the end of his journey. And what he did. So Alhamdulillah all those details. And the journey that he did. And the journey that he did. Please read them. It's the last two three pages of this. And so I'm not going to talk about them here. We'll just look at the lessons from that. [PAUSE] The first and foremost lesson. [PAUSE] Is to understand and learn that all wealth and power. And all. [PAUSE] Sultan and hukuma. Belongs to Allah SWT. And he gives them. To whoever he wants. [PAUSE] Like Allah said. قُلِ اللَّهُمَّ مَالِكَ الْمُلْكَ تُؤْتِي الْمُلْكَ مَنْ تَشَاءَ وَتَنْزِعُ الْمُلْكَ مِنْ مَنْ تَشَاءَ وَتُعِزُّ مَنْ تَشَاءَ وَتُضِلُّ مَنْ تَشَاءَ بِيَدِكَ الْخَيْرِ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ Allah SWT mentioned that everything belongs to Allah. Say. Allahumma my Rabb. My Allah. Allah. مَالِكَ الْمُلْكَ He is the Malik. He is the owner. And he is the, another form of recitation. He is Malik. He is the king. الْمُلْكَ Of [PAUSE] everything. Of all that exists. [PAUSE] تُؤْتِي الْمُلْكَ مَنْ تَشَاءَ He can give this mulk. All of it, part of it. To whoever he wishes. He gives it to whoever he wishes. وَتَنْزِو الْمُلْكَ مِنْ مَنْ تَشَاءَ And he takes it away from whoever he wishes. تُعِزُ مَنْ تَشَاءَ And he gives izzah and he gives prestige and honor to who he wishes. [PAUSE] وَتُظِلُّ مَنْ تَشَاءَ And he humiliates whoever he wishes. بِيَتِكَ الْخَيْرِ Allah in your hand is all khayr and all goodness. إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ Truly you are capable of doing whatever you want. You have control over everything. عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ So that's the first lesson. To understand this and to remember that in our lives. The purpose of all this understanding is not simply to get some information, but to implement it in our lives. Second one is to establish justice if you have wealth and power. Okay. Wealth and power doesn't mean that you have to be a king. [PAUSE] Whatever wealth you have, whatever power you have, you have one servant who works in your house, you have power over that servant. Establish justice. Don't ill-treat them. Don't make them work more than what they are supposed to work. They have to have some working hours. Follow that. Respect that. Talk to them decently, respectfully. Okay. And all the rest of it. So establish justice if you have wealth and power and don't oppress the people. Dhul-Qarnayn mentioned this when he was given the freedom to punish or to treat people kindly. Allah gave him the freedom. He said, Allah said, do what you want. He said, I will punish the criminals. I will punish those who are going against the laws of Allah SWT. But I will help those who are not because I have power. It doesn't mean I will use this power for anything negative. Third lesson is don't take from others and be content with what Allah has given you. People offered tribute to Dhul-Qarnayn. He said, I don't need tribute from you. What Allah has given me is enough. [PAUSE] And this is also similar to what Sulaiman A.S. did when the embassy came from Sabah. He said, I don't need tribute from you. He refused the gifts. And he said that what Allah has given me is enough and it is better. [PAUSE] Now, when he is saying what Allah has given me is better, it doesn't mean Allah has given me more money than you. It means Nubuwat. Allah made him a Nabi. And he is saying that what Allah has given me in the form of Nubuwat is better than you. Any gift that anybody can give me, any human being can give me. [PAUSE] So contentment and Qanaat with what Allah subhanahu wa ta'ala gives us is far better than seeking material wealth or comparing with other people. The s

Auto-generated transcript: بسم الله الرحمن الرحيم، و الحمد لله، و السَّلام على النبيﷺ و عِترته. إخوتي وأخواتي الكرام، كل العبادات التي نمارسها في ديننا الحنيف هي أدوات مصممة لمساعدتنا في تحقيق شيء ما. على سبيل المثال، قال الله تعالى: "إِنَّ الصَّلَاةَ تَنْحَةٌ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ". Verily, the prayer is something that keeps us away from lewdness and evil deeds._similarly, regarding the month of Ramadan and fasting, Allah Almighty said: "يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ". O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may become people of taqwa. Taqwa is that beautiful state where a person has fear and awe of Allah in their heart, along with gratitude for all that Allah has given them. This combination leads to taqwa, which is being afraid of displeasing Allah, especially since we love Him more than anyone or anything else. And this is why Allah Almighty said, "I have prescribed fasting so that you may develop taqwa." The benefits of becoming muttaqeen are immense, as all the promises of Allah in the Quran are only for those who possess taqwa, not just for ordinary Muslims. While being Muslim is a great honor, to truly benefit from our faith, we must cultivate taqwa. And Ramadan is the perfect time to do so. Let us make the most of this opportunity, leaving no stone unturned, and doing everything for the sake of Allah's pleasure. وَرَحْمَةَكَ نَسْتَغِيثُ.

Auto-generated transcript: Bismillah, walhamdulillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi wa man wala. Wa ba'ala. My dear brothers and sisters, Ramadan al-Kareem, Ramadan Mubarak. May Allah subhanahu wa ta'ala fill this month for all of you and for me and my family and all of you and your families with khair and barakah. May Allah subhanahu wa ta'ala grant us the ability to make the best of this month, to earn the most reward that we can earn, to maximize our benefits in this month. May Allah subhanahu wa ta'ala give us the free time and the shawkh, the great desire to earn rewards from Allah subhanahu wa ta'ala and to go and look for and seek all the good deeds that we can do, whether it is salah in the masjid, whether it is salah in the mosque, it is helping people, whether it is making sulah between people, joining people's hearts together, whether it is forgiving each other. And we will see, inshallah, there are so many hadith and the Quran itself concerning all of these things. Let us use this month. It's a month that comes for us to reflect on our lives and to ask ourselves this question, which Allah subhanahu wa ta'ala asked in the Quran, where Allah subhanahu wa ta'ala said, fa'ina tathawoon, where are you going? I remind myself and I request you, ask yourself the same question. Where am I going? Is the way I'm leading my life, is it going to lead to Jannah or will it lead to the other place? We ask Allah subhanahu wa ta'ala to give us the intelligence and the good sense to choose the right path. And we don't have to use our brains even to choose the right path. We just have to do what Rasool Allah subhanahu wa ta'ala did, choose the path of Muhammad sallallahu alayhi wa sallam, and you cannot possibly go wrong. So once again, I want to begin with this, this whole series, and you will get one of these every day, inshallah. I want to begin this with wishing all of you a beautiful Ramadan and at the end of that, a beautiful Eid. I ask Allah subhanahu wa ta'ala to make the fasting easy for you and to make this fasting full of khair and barakah and to enable you to really worship Allah subhanahu wa ta'ala sincerely. With ikhlas, without showing to anybody. And I ask Allah subhanahu wa ta'ala to grant you whatever you ask Him with khair and barakah and afia. I ask Allah subhanahu wa ta'ala to help you to ask Him what He wants to give you and to give that to you. Wa sallallahu ala nabiyyil kareem wa ala alihi wa sahbihi ajma'in bi rahmatika arhu ar-rahimeen. Wa salamu alaikum wa rahmatullahi wa barakatuh.

Auto-generated transcript: As-salamu alaykum wa rahmatullahi wa barakatuh. Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ashrafil anbiya ibn al-mursaleen. Al-murra wa sallallahu alayhi wa sallam. Wa alayhi wa ala alihi wa sallam. Wa alayhi wa sallam. Tasliman kathiran kathira. Fama ba'du. Our brothers and sisters, we are looking at the lessons from Surah Al-Kahf. And we looked at the first of those lessons, which comes from the test of faith, and the second from the test of wealth, and the third from the test of knowledge. We were talking about the test of knowledge. And we reflected on the fact yesterday that in order to gain knowledge, it's important to go to the teacher, to be humble, and to obey the teacher. Because without adab, there is no learning. The second part of that is that we see this from the Musa alayhi salam and his three incidents. Which Allah describes in the Quran. The Musa alayhi salam told him that, he told him right in the beginning, he said, you must have patience, and I do not think you will have patience. So Musa alayhi salam said to him, no, I will have patience and I will obey you. And that was his commitment. But the first encounter they had, where the Musa alayhi salam made a hole in the boat, and he said, no, I will not obey you. And they had to cross this river. The fishermen took them across. And when they got across, the Musa alayhi salam made a hole in the boat. So the boat sank there, near the edge of the river. So Musa alayhi salam objected to that. He said, why did you do that? These people helped us come across. Instead of rewarding them, thanking them, you made a hole in the boat. Khidr alayhi salam told him, I told you that you have to have patience. And you must not question me. Now think about this whole thing. You see, the thing to understand is that Allah subhanahu wa ta'ala tells us the stories in the Quran. But if you look at it from a human angle, we don't know whether the boatman... The man objected or not. What happened to the boatman? Their boat is being damaged by somebody. So did they also fight with him or what happened? You know, we don't know this. So then they go from there. And then the second test is even more apparently severe, where Khidr alayhi salam kills that child. Musa alayhi salam objects. He says, what is this? You killed a child, an innocent child. Again Khidr alayhi salam says, I told you, you should not question me. Then third time, they go to another place. Khidr alayhi salam tells Musa alayhi salam to help him and they repair this wall. So the wall is now firm and good. So Musa alayhi salam said, at least now you can ask them for, you know, the labor for this. So Khidr alayhi salam says, now this is the end of our story. Our relationship is over. And then he tells them the reasons for all the three things. So they go to the village. And they reach there in the night or something. They ask them for some assistance, some food, some place to stay. They refuse. Which is against all the laws of hospitality and so forth. But there is a wall which is defective which is falling down. Khidr alayhi salam tells Musa alayhi salam to help him and they repair this wall. So the wall is now firm and good. So Musa alayhi salam said, at least now you can ask them for, you know, the labor for this. So Khidr alayhi salam says, now this is the end of our story. Our relationship is over. And then he tells them the reasons for all the three things. The issue is, what was that, what was it that Musa alayhi salam did which was, within quotes, wrong? If you look at the actions, if somebody is, you know, you take help from someone, and then you damage their property. And if somebody is questioning that, why is it wrong? It's not wrong, it's correct. Musa alayhi salam, after all, is sahib ul kitab. He is sahib ul shariah. Right? He brought a book, he brought a shariah, he brought a whole law. In front of him, you do something, he's going to question you. The second thing is even worse on the face of it. Where you killed an innocent, when you kill an innocent child. So of course he will question you. And the third one is, it's not as bad as killing a child, but still it doesn't make sense. You know, these are people who have not helped you. You do some work for them, you don't ask for anything. So Musa alayhi salam, Musa alayhi salam's questioning of Khidr alayhi salam, in terms of the questioning alone, is not, it's not wrong or it's not something which we, which we should say anything about. This is one of the, also one of the adab of dealing with the stories of the Quran and so on, that we do not say anything which is critical of the Anbiya alayhi salam. There are many stories in the Quran which are, where Anbiya alayhi salam have done things which, if you don't have understanding of what Allah subhanahu wa ta'ala's idea there is, meaning is, then it seems to be, withi

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and peace and blessings be upon the honour of the prophets and messengers. Muhammad, the Messenger of Allahﷺ, and upon his family and companions. Tashleem and kaseer and kaseera from my father. My brothers and sisters, we are at the beginning of Ramadan. And as usual, of course, we cannot possibly have Ramadan unless we have an argument. May Allah have mercy on us. Because moon sighting is Sunnah, not moon fighting. So once again, I am compelled by my friends to repeat what I have said every single year. That the sighting of the moon, and please understand very clearly, I am trying to be as clear and as simple as possible. The first and foremost thing to understand is this. The sighting of the moon is an act of worship. It is an act where if we do this for the rida of Allahﷻ, and with the intention, especially in the month of Ramadan, in the intention of fasting, then inshallah we ask Allahﷻ to reward us for making the effort to try to sight the moon. When you accept that the sighting of the moon is an act of worship, we have to understand that the basic fundamental principle with regard to every act of worship is that an act of worship is an act of worship. And that is an act of worship only and only if it was done by Rasulullahﷺ, or he commanded that it should be done. Otherwise, it cannot be an act of worship. For example, the adhan is an act of worship. Now, to the best of my knowledge, of course Rasulullahﷺ may have recited the adhan. We know in the case of Abu Mahdura, he taught him the adhan during the battle of Hunayn. But he did not go and call out the adhan as a normal thing. It was in the mosque or in the mosques or because it was commanded by the Rabbi alayhi salatu wasalam. The reason I'm mentioning this is because this is what relates to this issue of moon sighting. Now, let me first begin with the hadith concerning this. The hadith in Sayyid Bukhari, narrated by Abdullah ibn Umar radiallahu anhum, who said that Rasulullahﷺ mentioned Ramadan. And he said: "Do not fast until you see the crescent of Ramadan." Very important. And do not give up fasting. Do not leave fasting. Until you see. In the Arabic, it says, until you see it. Meaning, until you see the crescent of Shawwal. And then, very, very important. And this is where we insist on confusing ourselves. Rasulullahﷺ said, "But if the sky is overcast for you, He did not say the sky is overcast in the whole universe, or the whole world. No. For you. Alaykum. We say, salamu alaykum. I'm talking to the people who don't know Arabic. Salamu alaykum. Means what? Salam for the whole world? No. Salam to you. Peace be upon you. Fa'in ghum alaykum. If the sky is overcast for you, then count the days. Count the days meaning? Complete 30 days. Number one therefore, is this is the hukum of the Nabi alayhi salatu was salam. This is the Sayyid hadith, and it is in Bukhari. It is narrated by one of the most important of the Sahaba of Nabiﷺ, Abdullah ibn Umar, radhi allahu anhu. And therefore, to obey this hadith, to obey this command of Rasulullahﷺ is wajib and fard on anyone who calls himself a Muslim. Simple as that. Number two. The whole argument of saying, no, but the moon was born. The moon was there. It's only that we could not see it. Yes. Ghum alaykum means that the Rasul alayhi salatu was salam also knows that the moon was born, must have been there. Otherwise, where is the question of saying, if the sky is cloudy and you can't see it, where is the question of saying you can't see? When it would not have been visible anyway. When you say you can't see it, it means that the moon otherwise would have been visible. Had the sky been clear, you would have been able to see it. But in your case, the sky is not clear. Therefore, what must you do? You must not stop fasting and you must not start fasting. You must not say, well, you see, it is already born, so it is there. Therefore, it doesn't matter. The sky is cloudy. It matters that the sky is cloudy because the Rasulﷺ said it matters that the sky is cloudy. The simplest thing to understand in all of this is what is our akhira about Rasul allahﷺ. To obey the Rasulﷺ is wajib and fard on us. To refuse to obey him is haram and it is kufr. Now, another hadith in Sahih Muslim narrated by Abu Huraira radhi allahu anhu. He reported that Rasulﷺ said: "Start fasting on sighting it, that is the new moon, and break your fast on sighting it, that is the new moon. But if the sky is cloudy for you, then complete the number, which means of 30." And Abu Huraira radhi allahu anhu, Anna al-Nabiﷺ qala, Suumu li ru'yatihi wa aftiru li ru'yatihi fa in ghummi alaykum fa akmilu adada. Again, the command, again the tone of command, Suumu, fast. In the other case, he said, do not fast until you see it. Here he is sayi

Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wasalatu wassalamu ala ashrafil anbiya ibn gursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi sallam. Tasliman basiran basiran. Fama ba'du. My brothers and sisters, we are looking at the lessons we learn from Surah Al-Kahf. May Allah give us the tawfiq to learn the lessons with the intention of applying them in our lives because that is the purpose of the revelation, the nuzul of the Quran. To apply it in our lives and to live our lives according to the Quran because in that there is khair and barakah for us in this life and the next life. We looked at the lessons, the test of knowledge, the test of wealth. [PAUSE] We looked at the test of faith and the test of wealth. And now we are looking at the test of knowledge. And that is the story of Musa alayhi salam and Qidr alayhi salam where Musa alayhi salam, Allah subhanahu wa ta'ala sent him on his own request to meet Qidr alayhi salam and to learn something from him. Which Musa alayhi salam did not know. [PAUSE] Now many times people have this hierarchy of who is bigger, who is smaller. All of this is not from our deen. We do not sit and decide who is bigger and who is smaller. Musa alayhi salam is the Rasul and the Nabi of the time, Sahib al-Kitab, Sahib al-Sharia. And, Qidr alayhi salam has his own importance. Musa alayhi salam was sent to the entire Ummah of Ban Israel, people of Ban Israel. Qidr alayhi salam was not sent to any community. [PAUSE] We say he is a Nabi because Rasulullah said he is a Nabi and because Allah subhanahu wa ta'ala said he is an abid from his Ibad. [PAUSE] So the lessons that we learn from this, the whole story of Musa alayhi salam going to Qidr alayhi salam to learn and not vice versa, he didn't call Qidr alayhi salam to himself. Allah did not send Qidr to Musa alayhi salam. [PAUSE] So the first lesson and the most important lesson we learn is that to gain knowledge, we need to go to the teacher, we need to be humble and we need to obey. These are the lessons we learn. We need to be humble and we need to obey. These are the conditions. You don't go to the teacher to teach the teacher. You don't go to the teacher with the intention of criticizing the teacher. [PAUSE] When we were growing up, we were taught that it is wrong to hold on to the mistakes of the elders. There is a level of respect. Even if your teacher makes a mistake, you don't correct the teacher. That's not your job. Your job is to correct the teacher. Obey the teacher. And if the mistake is of a kind which needs to be corrected, then the thing to do is to find somebody who is at the level of the teacher or higher and request them to do it. It's not your job to do it. [PAUSE] Because there is no learning without adab. Adab is the key that opens the door of learning. Actual learning. It's not a question of how much data we accumulate in our heads. It is the digestion of that. It is what comes out of it. The maqas of that. So no learning without adab. Number one. Number two. The teacher's dua for you is critical to understanding. And that will never happen unless you have a relationship. Based on love with that teacher. Unless the teacher loves you and you love the teacher. The teacher is like a father to you. Like the mother to you. Depending on whether the teacher is a man or a woman. And you are like the child of the teacher. Because this is a relationship. It's a parent-child relationship in the field of learning. And unless the teacher is making dua for you. Learning will never happen. And for the teacher to make dua for you. You have to be there. Be respectful. Be obedient. Serve the teacher. And that's why I always also advise teachers. When I advise them that the teacher must love the student. And be interested enough in that student to teach the student. So when you go to a teacher. One of the first things to do is to make dua for the teacher. And that's why I always advise teachers. One of the first things to ascertain. And to be sure about. Is whether I call it the chemistry test. Which is that is there a chemistry. Do you agree on things. And you know. Do you like the teacher. Does the teacher like you and so on. Because otherwise it won't happen. Learning will not happen. And that's the reason also why. This whole you know practice we have of teaching students. And then beating them and punishing them. This doesn't work. This does not work. The student is not learning for whatever reason. Maybe he is not intelligent enough. Maybe he is very intelligent. So you are. The way you are teaching is not engaging his mind. Maybe he is just you know. Mischievous. Whatever it is. There is a problem. So solve it. And the solution to the problem is not beating. It cannot be. Right. It cannot be beating. You don't even do that to animals. Beating the animal doesn't teac

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. And praise be to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammadﷺ, the Messenger of Allah, peace and blessings be upon him, and upon his family. Now, brothers and sisters, we are looking at the different lessons that we learn from Surah Al-Kahf. And the fact that these are things that, the tests that Allah SWT mentioned in Surah Al-Kahf, are the tests that the Dajjal will put on the people that he will encounter. We ask Allah SWT to save us from Dajjal and from all Dajjali influences. We looked at the first two tests: the test of faith and the test of wealth. Today, we look at the test of knowledge. This is one of the paradoxes that even with knowledge—even with the knowledge of the Quran itself—if that knowledge is not rooted in Taqwa (righteousness), which means that the knowledge has to be in practice, and if that knowledge does not come from a heart which is pure, and does not enter a heart which is pure, then that knowledge itself will corrupt. Even though the knowledge itself is pure, but the way it is perceived, and the way it is received and understood, will corrupt. And this is exactly what happened with Iblis. The knowledge that Iblis had was good. There was nothing wrong with the knowledge he had. What was wrong is what he did with the knowledge—where he used this knowledge in a wrong way. And even today, you have people who are people of knowledge. They are ulama. They have great qualifications. They are the hufadh of the Quran and so on. But then they will give a fatwa which is totally making haram into halal and halal into haram because they are carrying favor with somebody in authority, maybe a ruler, maybe somebody with money or something, and they will give this fatwa. So therefore, which means that the knowledge has not entered the heart. They are not fearing the anger of Allah. They are looking for benefit from some creature, from a human being. Or they fear the human being. They do not fear Allah. So what's the good of the knowledge? So the issue is to ensure that the knowledge we have takes us to the right destination, which is the Rida (satisfaction) of Allah. Ibn Kathirrahmatullah Ali quotes in his tafsir about the incident of Musa Alayhi Salaam and how he went in search of Al-Qidr. Ubayy bin Qaab narrated that he heard Rasulullahﷺ saying that Musa Alayhi Salaam got up to deliver a speech before the Bani Israel. When somebody asked him, "Who is the most learned person among the people?" Now obviously, Musa Alayhi Salaam is the Rasul. He is the Sahib al-Kitab, he is the Sahib al-Shariah. So obviously, he is the most learned person. Nobody can be more learned than the Nabi. And this is not just any Nabi, this is a Rasul. And he is a Rasul from the Ulul Azam, the Rasul. So Musa Alayhi Salaam, the man asked him, "Who is the most learned person in the world among the people?" And Musa Alayhi Salaam said, "I am the most learned person." Now Allah SWT rebuked him because Allah SWT did not refer the knowledge to Allah. He did not say by the will of Allah, Allah has given me knowledge. He said, "I am the most knowledgeable." So Allah SWT rebuked him for this. And Allah SWT revealed to him at the junction of two seas, there is a slave of ours who is more learned than you. Right? Now you should think about this. First of all, Musa Alayhi Salaam is the Rasul of Allah. And he is the Sahib ul Kitab, he is the Sahib ul Shariah. Now Khidr is not mentioned in the Quran by name. We have the name from the Hadith, but in the Quran, Allah SWT said, "Abn Minna Libat," one of our slaves. Obviously, that slave, whoever he is, is not Sahib ul Kitab. He is not Sahib ul Shariah. Right? He is a Nabi so in terms of status, he is not at the level of Musa A.S. Musa A.S. is much higher. But when Allah SWT said there is this person, Musa A.S. could have said, "Alhamdulillah, he didn't say that Musa A.S. said O my Rabb how can I meet him. He said, 'I want to meet him.' The lesson here is Musa A.S. had the humility and the humbleness. He didn't say, 'I am this, I am this.' No, he said, 'Allah, you have told me this man has knowledge. I want to go and learn. I want to go and learn what is the need for Musa A.S. to learn if Musa A.S. whatever he needs to know, Allah will teach him. Allah taught him. Musa A.S. was not a you know all the Anbiya received but Musa A.S. spoke to Allah directly. He is Kaleemullah. He is not an ordinary man. Musa A.S. So it's not just a matter of he actually spoke to Allah SWT right so he is a very very special person. So Musa A.S. said, 'How can I meet him? I want to meet him.' So Allah SWT said, take a fish, put it in a vessel, and then set out. Where you lose the fish, you will find this man. Right? Now Musa A.S. took a fish, he put it

Auto-generated transcript: As-salatu wa-salaamu ala ash-shalafi al-anbiya wal-mursaleen, Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi salam, tasliman kathirun kathirun. Muhammadur Rasulullah sallallahu alayhi wa sallam, we are looking at the four tests that Allah subhanahu wa ta'ala described in Surah Al-Kahf. The test of faith, the test of wealth, the test of knowledge, and the test of power and authority. We ask Allah subhanahu wa ta'ala to save us from all these tests and other tests. These tests are particularly important because they are the test of power and authority. These are the ways in which the Dajjal will deceive the people. He will put before them these tests. He will say, "Worship me instead of Allah," meaning obey me instead of Allah. And he will show them wealth. Allah subhanahu wa ta'ala will cause everything is from Allah subhanahu wa ta'ala. The power comes only from Allah. Allah will cause the Dajjal to have such power that he will create wealth from nothing. The earth will open for him and gold and what not will come out of the earth for him. Allah subhanahu wa ta'ala will cause him to have knowledge more than anybody else. Like Iblis had knowledge. But the knowledge of Iblis sent him to Jahannam, did not save him from Jahannam. And so also power and authority with the Dajjal. Allah subhanahu wa ta'ala will give him power and he will use it in disobedience of Allah subhanahu wa ta'ala, not in obedience. So we ask Allah to save us from this. The second test which Allah subhanahu wa ta'ala mentioned, which we will talk about today inshaAllah, is the test of wealth. Allah subhanahu wa ta'ala mentioned these two friends, one of whom was very wealthy. And Allah subhanahu wa ta'ala described in detail in the surah, the nature of the wealth he had. Allah said, "We gave him two gardens of grapes, two vineyards." And Allah did not say how, what is the extent of that, what is the acreage. He said two vineyards, two gardens of grapes and we surrounded them with dead palms. So these were two gardens within gardens, orchards within orchards. And then Allah said, "We gave a river between all of this." So all of this was irrigated, all of this was done. And remember Allah subhanahu wa ta'ala is saying, "we gave." Allah is not saying that man worked hard and he built it from his effort. No, Allah said, "we gave him." So the first thing we understand is that all blessings, all blessings come from Allah subhanahu wa ta'ala only. There is no blessing that comes from anywhere else. Number one. Number two, blessings come because Allah subhanahu wa ta'ala wants to give. There is no other reason. Allah gives and therefore we get the blessings. The third thing is in the case of this man, obviously all that he had was halal. Because Allah said he gave it. So where is the question of harab? There is no harab involved in it. Allah subhanahu wa ta'ala gave him all of this harab. Despite that, now see what the man did. The man took pride in that. He became arrogant because of that. He said, "All of this I have." And therefore he said to his friend, he said, "I am better than you. And I have more Izzah than you. I have more prestige than you. I have more children than you have." And so on and so on. So this wealth which he had, which he got from Allah subhanahu wa ta'ala as a gift, which was halal wealth, he became arrogant with this wealth. Instead of becoming humble and saying, "SubhanAllah I am nothing," Allah has given me all this. Instead of that he became arrogant because of this wealth. And when he became arrogant because of this wealth, his friend said to him, "What kind of man are you? Allah subhanahu wa ta'ala created you from dust. And then he described the process of creation. He said from dust and then from nutfah and mudghah and so on. This is your reality. As I have said many times before, who am I? Who are you? You are that person who after Allah subhanahu wa ta'ala caused you to be set in the womb of your mother, after the sperm was ejected, both your mother and father went and made ghusl. This is who you are. You are the name of a dangerous danger. I am. After the birth of this child, both mother and father made ghusl. It didn't work out with the husband, they had to make him go through it. This is our reality. This is our status. Now, apart from this, whatever Allah has given you, whatever you have, women, country, crown on your head, and what all is there, all this is Allah's gift. You have no quality in this. We have no quality. From this Allah has created whatever Allah has given us. He gave you palaces, and He gave you gold and silver, and He gave you WhatsApp, and He put a crown on your head, and all this. All of this is from Allah. So the position of the slave must be the position of sajdah. A p

Auto-generated transcript:Bismillahir Rahmanir Raheem Alhamdulillahi Rabbil Alameen Wa Salatu Wa Salamu Alai Sharafi Al-Anbiya wal Mursaleen Wa Himmadu Rasulullah Sallallahu Alaihi Wa Sallam Tasliman Kathiran Kathiran We were talking about the test of faith that Allah SWT described in Surah Al-Kahf Ask Allah SWT to save us from all tests especially tests of faith because in the different ways in which human beings are tested the test of faith shukuk which is doubts and shubuhat which is all kinds of thoughts and suspicions and so on, doubts and in the faith in the creed, in the faith these are the most severe because everything else is curable, doable even if nothing happens in the worldly life you have some difficulty, you suffer but when it's a matter of shukuk and shubuhat doubts and doubts and and [PAUSE] After that it doesn't matter. [PAUSE] But if there is a doubt of faith, [PAUSE] if there is a doubt of faith, if there is a doubt of faith, if the faith is corrupted, then the consequence of that is the Akhada. We ask Allah SWT for special protection from that and we ask Allah to keep us on the path of Yaqeen and with Tawakkul live in this world and meet Allah SWT in a state where we have complete and total faith in Him and we see that actually in reality when we meet Allah SWT. The narration of the Ashab-ul-Kahf, [PAUSE] Allah SWT mentioned, that these were Allah SWT said these were young men who had faith in Allah SWT and Allah SWT increased them in guidance. They lived at a time when it became more and more progressively difficult to practice their faith in the place they were living in. And the people of the land and the king of the land, they were against Islam, they were against the faith and they were persecuting people who were Muslim. [PAUSE] And these people, they left and in order to preserve their faith. Now see the thing here. They did not leave because they had some financial problems. They left because they were not able to practice their faith properly in that land. Right? So Hijrat, to leave your land in order to be able to practice your faith correctly. This is, the dalil of that is in the Quran itself. The dalil of that is in the seerah of Rasulullah SAW because that's why he made Hijrat. He did not make Hijrat for any other reason. He made Hijrat because it was becoming difficult, almost impossible to practice Islam and to live as a Muslim in Mecca. So he left his place of birth and he went to Medina. Before that he sent himself, the Sahaba to Al-Habasha, to Abyssinia, which was the first Hijrat. Then Nabi SAW left and he also went to Medina. So Hijrat for the sake of Islam. And again, in the Hadith of Niyah, Nabi SAW specifically mentioned, he said, the one who makes Hijrat for business or to marry somebody, his Hijrat is for that reason, not for the sake of Allah and Rasul. The Hijrat for the sake of Allah and His Rasul SAW is the Hijrat which is made only for the purpose of being able, to practice Islam and live as a Muslim. If it is for any other reason, then it is for that reason. He is not saying it is Haram, but it is for that reason. It does not count as Hijrat in Islam. That is some travel. You travel to some place for some reason, for business or this or that. [PAUSE] So here Allah SWT is mentioning this, that these people, they left and they left their, place of birth, place of residence and they went away in order to be able to practice Islam correctly. Now, then what happened? So they went and when they went, they made Dua. And this Dua is one of the most powerful Duas in the Quran, which I am sure you know, if you don't know, you must memorize it and make this Dua. This is the Dua which caused them to be, to be protected, especially by Allah SWT. Allah SWT protected them and He kept them safe for 309 years. Allah mentioned the, the number in the Quran. 309 years. And they were put into a state of sleep and Allah SWT said, we made them turn on their sides. If you just lie down in one place, you know, people who are sick and so on, you get bed sores and all kinds of things happen. Muscle deteriorates, you know, within months, within weeks. Muscle deteriorates, you cannot, you become paralyzed. You cannot get up after that. There is no strength. None of that happened to these people. They were human beings. They were not malayak or something. Right? Their muscle did not deteriorate. They didn't get bed sores. Nothing happened to them. Allah said, He made them turn on their sides. Allah SWT directed the sunlight also to shine in their face. Into the cave, but in a way that did not disturb their sleep. And then Allah SWT created, He cast some kind of force around them, which it was something which anyone who went close to that, they felt this terror. They felt this tremendous fear that they didn't go near there. Otherwise, people are there in this cave. Somebody would have gone to, if nothing, just to see what's happening. You know, curios

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. Alhamdulillahi Rabbil Alameen. [PAUSE] And peace and blessings be upon the Messengers of the Prophet Muhammad and the Messenger of Allah. May Allah's peace and blessings be upon him and his family. From now on, we started talking about the lessons from Surah Al-Kahf. We ask Allah to help us to understand the Qur'an and to live our lives according to the Kalam of Allah in the way of Rasulullah. [PAUSE] There are four lessons that Allah has taught us in Surah Al-Kahf. First, And these four lessons relate to the four tests that the Dajjal will present to those who are there at the time. May Allah protect us from that, Inshallah. [PAUSE] The test of faith, the test of wealth, the test of knowledge, and the test of power and authority. There are four tests. [PAUSE] The first is the test of faith, of Iman. The test of La Ilaha Illallah, Muhammadur Rasulullah. The test of La Hawla Wa La Quwata Illallah. [PAUSE] The test of La Yanfa' Wa La Yathurra Illallah. [PAUSE] The test of faith, as in there is no one worthy of worship except Allah SWT. And that this worship and everything should be done according to the way of Muhammad SAW. Which is the meaning of Muhammadur Rasulullah SAW. The simplest, most powerful, best example of illustrating that, of seeing that is Salah. Allah SWT said, Establish Salah for my Zikr. Is there still regard for regard for regard He said, pray as you have seen me pray. [PAUSE] So we establish Salah in the way of Muhammad Rasulullah Sallallahu Alaihi Wasallam. This is the template. This is the framework for everything we do. It is not restricted only to Salah. Salah is the head of the matter. So Rasulullah Sallallahu Alaihi Wasallam's way was to describe everything in terms of Salah. [PAUSE] For example, in the famous Hadith of Jibreel, Jibreel Sallallahu Alaihi Wasallam asked Rasulullah Sallallahu Alaihi Wasallam, what is the meaning of Ihsan? [PAUSE] And Rasulullah Sallallahu Alaihi Wasallam said, Anta'abudallaha ka'annaka tara. Fa'il lam takun tara fa'innahu ya'rak. He said, It is to worship Allah Subhanahu Wa Ta'ala as if you can see Him. And though you cannot see Him, know that He sees you. [PAUSE] Right? He could have described Ihsan in any other way, many other ways. But he described it in terms of Salah. Because this is the way of Rasulullah Sallallahu Alaihi Wasallam. That he would describe and he would give the example of everything in terms of Salah. [PAUSE] Because Salah is the way of Allah. It is the head of the matter. [PAUSE] So therefore, when we say, How should I live my life? You live your life according to the same framework that you pray. [PAUSE] How do you pray? We pray the way Rasulullah Sallallahu Alaihi Wasallam prayed. If my prayer in any way is different from the prayer of Rasulullah Sallallahu Alaihi Wasallam, it is rejected, it is not accepted. [PAUSE] It has not happened even though you may have prayed. [PAUSE] Every respect, from the so-called smallest to the largest, [PAUSE] must follow the way, the Sunnah of Rasulullah Sallallahu Alaihi Wasallam. [PAUSE] We are coming into Ramadan and our favorite pastime for the whole world is moon fighting. Not moon sighting, moon fighting. Somebody sees the moon at this time, somebody sees the moon at that time, somebody says follow Saudi Arabia, somebody says follow Norway and Sweden, God knows. [PAUSE] What should we do? The same thing we did in Salah. Follow Rasulullah Sallallahu Alaihi Wasallam. Follow us. [PAUSE] Do you follow Saudi? No. You follow Rasulullah Sallallahu Alaihi Wasallam. Do you follow India? You follow Pakistan? You follow Bangladesh? You follow whichever? Oman? Oman? Qamarako? No. You follow Muhammad Rasulullah Sallallahu Alaihi Wasallam. [PAUSE] We do not follow anybody else. That is why we are called Muslims. Please try to understand this. [PAUSE] We are called Muslim because we follow Muhammad Sallallahu Alaihi Wasallam. [PAUSE] In what? In everything. [PAUSE] This is the... Very, very simple principle, very powerful principle of Islam to understand. And this is the test of faith. [PAUSE] This is the test of faith. The test of faith is what do you do in a time of crisis? What do you do when there is a dispute? What do you do when something is not going according to how you want it? [PAUSE] So what do you do? We do what Rasulullah Sallallahu Alaihi Wasallam did. Period. So and so is doing it like... We don't care. We do not care. [PAUSE] The majority of people in this world today, they do not even worship Allah Subhanahu Wa Ta'ala. For every one person who is a Muslim, there are four people who are not Muslim. So what should we do? Leave Islam? Follow the majority? [PAUSE] Think about this. Where is the question of majority? We do what is right. We don't do what everybody is doing. [PAUSE] Doing what everyone is doing is to live like a donkey. Like a s

Auto-generated transcript:Alhamdulillah, we do and if we don't we should recite Surat Al-Kahf every Friday and this is from the Hikayat and the Nasihah of Rasulullah and among the benefits of that is that Rasulullah said the one who recites Surat Al-Kahf on every Friday will be protected from the Dajjal. We have the Hadith of Abu Darda where he said that Rasulullah said the one who memorizes and recites the first ten Ayat. The rest of Surat Al-Kahf will be protected from the Dajjal and in another narration the last ten. So it is mustahab and good to memorize at least the first ten and the last ten. It memorized the whole Surah Alhamdulillah. The Surah especially with respect to protection from the Dajjal in Surat Al-Kahf Allah SWT mentioned four stories and each story is connected with one of the trials and one of the tests that the Dajjal will present to those who are there at the time. So we will InshaAllah in the course of the next few days we will talk about that. The important thing to understand is that the Dajjal is the one who is the protector. The purpose of the Qur'an is to understand it and to live our lives by it. Everything else is secondary. The purpose is to understand the Qur'an and to live our lives according to the Qur'an. And the way to live our life according to the Qur'an is to understand the Qur'an and to live our lives according to the Qur'an. What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? What is life? live your life the way Rasulullah lived his life. The dailil for this is, the Sahabi who came to Sayyidina Ayesha Siddique after Nabi had passed away and he said, Ya Ummul Momineen, please tell us about the life of Rasulullah . [PAUSE] So she asked him, she said, do you not read the Quran? He said, yes, we read the Quran. He said that was his life. His life was the Quran. So if you read the Quran, you are reading, [PAUSE] you know how Nabi Sallallahu Alaihi Wasallam lived his life. That's why the seerah is so important. The seerah is the tafsir bil amal of the Quran Al-Karim. The seerah is the explanation in action of the Quran. [PAUSE] I'm doing a course on seerah in Masjid Al-Baqi, InshaAllah on Saturday and Sunday. So you all welcome InshaAllah. From Saturday from 11 o'clock to 1 and then two sessions, one before Zohar and one after Zohar. [PAUSE] Sayyid Bayyad sent out the notice to register and so on. So please do that. The seerah is very, very critically important. If you do not study the seerah, you are living in ignorance. As simple as that. Because anything else, any other way, any other system, any other methodology that comes to you and me, [PAUSE] comes from some human. [PAUSE] So no matter how learned or how complex and how good it might seem to be, it cannot be super, it cannot be, cannot supersede, cannot be superior to a method that comes from Allah Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala is the one who sent his Nabi and he sent his, he protected his Nabi. He gave him the akhlaaq of that he gave him and he taught him how to live the way he lived. And Allah Subhanahu Wa Ta'ala is the dalil for this. And Allah Subhanahu Wa Ta'ala said, Laqad kana lakum fee rasoolillahi uswatun hasana. Liman kana yarjoolaha wal yaumal akhira wa zakarallaha kathira. Allah Subhanahu Wa Ta'ala said for you, the best example is the example of the Nabi alaihi salatu was salam, of Muhammad Rasool Allah . And this example is the best example for the one who looks forward to the meeting with Allah and looks forward to the day of judgment. Somebody who wants to do that, somebody who's waiting for it. Now imagine, Allah Subhanahu Wa Ta'ala described the day of judgment in terms which are not very welcoming and not very within quotes nice. Allah Subhanahu Wa Ta'ala described the day of judgment in very frightening terms. Right? Izaa zulzilatil ardu zilzalaha. Izaa waq'atil waqia. Izaa waq'atil waqia. Right? Wa duqqatil ardu dakka. And so on and so on. Allah Subhanahu Wa Ta'ala described the day of judgment as a day of great turmoil like there has never been before. Earthquake like we have never seen the earthquake in that way, in that way, and the mountains being uprooted from their places and so on and so on. So who will look forward to that? But Allah is saying, yarjoolaha wal yaumal akhira. The one who looks forward to that. Who will look forward to that? Only the one who knows that inshaAllah he or she will be protected from all this. This will happen. But you will be protected. And who is that? Who is that person who can say that? The one who foll

Auto-generated transcript:Our brothers and sisters, the Sahabi came to the Prophet , we are talking about staying away from sin and protecting ourselves from sin. First of all, what is the definition of sin? What is sin? Sin is disobedience of Allah. Allah gives a command, you don't do it, that is sin. What was Iblis' action? What was Shaitan's action which landed him in Jahannam? Did he commit Shirk? Did he deny Allah ? Did he become atheist? Did he commit any sin? What did he do? He disobeyed Allah . That's it right? He disobeyed Allah . He did not refuse to do Sajda to Allah . He refused to do Sajda to Adam Alayhi Salaam, which Allah had commanded. So it's a sin . The result of that was Jahannam forever. so we have to understand the importance of sin what is sin my Sheikh used to make this dua he used to say Allah do not make us dependent on anyone other than yourself in this dua protect us from the sins of the body and the mind and the heart and the spirit and with their associated illnesses and diseases from sins and their ailments now think sin is in its place sin has a disease in it and sin there is a illness there is a disease which is connected with every sin oh Allah empty our hearts empty our hearts from everything other than yourself and fill our hearts with your noor your light and your muhabbat your love and oh Allah be pleased with us and never be displeased rather than we are in a state of ! that's why they call it sexually transmitted disease whether it's AIDS or gonorrhea or you know syphilis or whatever so we know this this is a sin which brings with it this disease there are others we may not know right for example take fear khauf has many forms including depression including completely despair leading to suicide right living in just people say alcohol But, with faith, there is fear. Fear of Allah. Fear of the Day of Judgment. [PAUSE] Fear of the world. Fear of the Day of Judgment. [PAUSE] We should have fear of the Day of Judgment. How will I face Allah SWT? [PAUSE] I have promised people things I have not given them. I am lying. I am cheating. I am, you know, doing ghibah. I am trying to destroy somebody's reputation. [PAUSE] I am committing sin. I am drinking alcohol. I am gambling. I am dealing in interest. Allah knows what. Right? We should be afraid of these things. [PAUSE] Because they are connected. The sins are connected with diseases. The sins are connected with worldly issues and problems. And that is what we need to fear. A man came to Muhammad SAW and he said, Ya Rasulullah, I am a young man. I have my desires and so on. So, permit me to commit zina. [PAUSE] Give me permission. [PAUSE] See the simplicity and the sincerity of the Sahaba. Then imagine going to Rasulullah SAW and saying, allow me to do zina. Zina. Why didn't he just go and do it? [PAUSE] He didn't want to just go and do it. He wants some security. [PAUSE] So, he comes there. So, Rasulullah SAW also sees the way Rasulullah SAW responded to him. Rasulullah SAW said to him, Would you like somebody to commit zina with your sister? He said, Allah will ask for it. No, Rasulullah. Would you like somebody to commit zina with your daughter? If you have daughters. Would you like somebody to commit zina with your mother or your wife? Allah will ask for it. Astaghfirullah. So, Rasulullah SAW said, anyone you are going to commit zina with, that woman is somebody's daughter, somebody's sister, somebody's, you know, she didn't come, she didn't drop from the sky. [PAUSE] So, just like you don't want anyone to violate your, you know, your izzah, your prestige, your home. [PAUSE] Have the same attitude towards others. So, when you are committing zina with somebody, this is what you are doing. [PAUSE] Now, in those days, they didn't have one of the biggest sources of zina which we have today which is pornography. [PAUSE] Biggest disease. [PAUSE] And we have pornography in some form or the other. Directly or indirectly, in almost everything. [PAUSE] Right? See the way people dress, even in sports. [PAUSE] See how people dress. That is soft porn. See how the cameras are angled. [PAUSE] Now, don't go and see all this to prove, take my word for it. [PAUSE] The word, the whole environment we live in is an environment of sickness. [PAUSE] It's not a sign of good health to be profoundly adjusted to a sick society. J. Krishnamurti said this. He said, it's not a sign of good health to be profoundly adjusted to a sick society. [PAUSE] That's what happened to us. This is what has happened to us. We have lost our awareness and we have lost this sensation. His is over. [PAUSE] My father was a surgeon and he used to take me into the theatre sometimes. I remember when I first went into the theatre and he made the incision and blood started coming out and I almost fell down. [PAUSE] I was in a daze. I saw blood. I saw blood. [PAUSE] I was in

Auto-generated transcript:Prevention is better than cure. The other one, it says a stitch in time says nine. Something is torn, you stitch it immediately, otherwise it gets torn somewhere. The same principle applies in life. And that is why the most important thing to do is to prevent ourselves from committing sins. If you take two things, one is doing good deeds and the other one is committing sins. To stop committing sins is even more important than doing good deeds. Now in good deeds, I don't mean the faraiz. The faraiz are fard. You have to do them. If you don't do, if you leave the fard, you are committing kohut. I'm not talking about that. I'm saying other thing which we do. We went through, all of us, the whole world, went through a period which if we think about it, reflect on it, if we went through it thoughtfully, is the biggest lesson that we could have ever learnt. If we didn't do that, if we did not do, if we didn't go through it thoughtfully, then time passed. We suffered for nothing. And that is the kohut period, the two years. To see the kohut period, what happened there. And it was global. Everywhere in the world, there was no country which was exempt. Complete lifestyle change. Right? Totally. You did not leave your house. You did not leave your house. Unless it was absolutely critical. You did not meet people. Nobody came to meet you. If you went anywhere, you wore a mask. No matter how uncomfortable. Massages shut down. Businesses shut down. All entities shut down. All entertainment places shut down. Why? So that you save yourself from the coronavirus. No other reason. Right? Despite that, whoever Allah had written the qazaaf on, they were not able to do it. Dur take food and put it on the floor, outside the door, knock on the door and run like hell. They had to open the door and take their food inside. To the extent that if somebody died of COVID, in most places they did not give them ghusl, they didn't touch the body and they buried them just like that with their ghusl. So, there are fatwas to say it's okay, I'm not talking about that, I'm not saying it is haraava. Under the circumstances these things happen. But the point is, why did you do that? To save yourself from an evil influence. Yes, to save yourself from an evil influence. Think about this. In that situation, if you had not saved yourself from the evil influence of COVID, and you had got COVID, because you helped somebody, you did somebody's ghusl in the janaza or you did not take enough precautions, whatever reason, if you got COVID, what would happen? Worst case scenario, what would happen? You would die. Yes? But you would die anyway. Who has eternal life? You either die of a disease or you die of an accident, some excuse. You die anyway. But if somebody gave you this argument, why are you protecting yourself from COVID because you are afraid of death, you die anyway, throw away your mask, what will you say? You will die anyway. Yes. Yes. You will say you are an absolute ass, you are an idiot, get out of here. You are talking absolute nonsense. Right? Yes or no? But tell me, do you have to go to Jahannam? Death is inevitable. Nobody can escape death, no matter what you do, how many precautions, what not. But to go to Jahannam, is that inevitable? Will you die? No. It's not true death is inevitable Jahannam is by choice similar to that death is inevitable but Jahannam is by choice only the one who wants to go to Jahannam only the one who spends money who makes effort will go to Jahannam think about it from this aspect only the one who spends money and who makes the effort will go to Jahannam I might say who will spend money and make the effort to go to Jahannam somebody who is for example somebody who is gambling he's spending money somebody who is drinking alcohol is he not spending money he's spending money he's ruining his life he's ruining the life of his family. He's putting a lot of effort, a lot of investment into going into journal. Somebody is commenting zero. Allah subhanahu wa ta'ala said, if you have so much of, you know, desire, you are, you know, stud bull in a thob, then, marry one, two, three or four, isna, masna, sulasa, ruba, do justice between them, but marry two, three or four. Allah said, marry. Allah gave you the permission to legally satisfy whatever desire you have. But no. I will not marry, but I will commit zina. Does it happen free? No. You spend money for that also. You spend money, and you are committing zina, and Allah subhanahu wa ta'ala said, the one who is committing zina, at that time, he has no iman. His iman has left him. So, if you die in that state, you die on kohut. Think about that. Why is the punishment for zina so severe and so horrible? Right? Death by stoning. I mean, imagine. It's not just death. It's absolutely horrific punishment, right? Death by stoning. Why? You don't

https://youtu.be/UIWjuWzz4gk?si=DqkxARjEhhaQKdBQ Imam Ahmad (ra) wept A man once came to Imam Ahlus-Sunnah, Ahmad bin Hanbal and asked him, “O Imam, what is your opinion on poetry?” He replied, “Which poetry is this?” to which the man responded by reciting the following couplets: إذا ما قال لي ربي اما استحييت تعصيني If my Lord asks me, “Have you shyness in disobeying me?وتخفي الذنب عن خلقي وبالعصيان تأتيني You conceal your sins from my creation – and with sins you come to me.” Imām Ahmad took these lines and repeated them over and over again, and wept profusely to such an extent that one his students said that he almost perished due to him crying so much. If my Lord asks me… إذا ما قال لي ربي اما استحييت تعصيني If my Lord asks me, “Have you shyness in disobeying me? وتخفي الذنب عن خلقي وبالعصيان تأتيني You conceal your sins from my creation – and with sins you come to me.”فكيف أجيبُ يا ويحي ومن ذا سوف يحميني؟ So how will I answer? O woe to me – and who shall protect me?أسُلي النفس بالآمالِ من حينٍ الى حيني I keep averting my soul with thoughts of hope – from time to time. وأنسى ما وراءُ الموت ماذا بعد تكفيني And I forget what is to come after death – and what is to come after I am shrouded. كأني قد ضّمنتُ العيش ليس الموت يأتيني As if I am guaranteed life (eternally) – and that death will not come to me. وجائت سكرة الموتُ الشديدة من سيحميني And when the severe stupor of death overtakes me – who will protect me? نظرتُ الى الوُجوهِ أليـس منُهم من سيفدينـــي I looked at the faces; is there not from amongst them who will ransom me? سأسأل ما الذي قدمت في دنياي ينجيني I will be asked regarding what I have prepared in my life to save me (on the Day of Judgement). فكيف إجابتي من بعد ما فرطت في ديني Then how will I answer – after I have neglected my religion. ويا ويحي ألــــم أسمع كلام الله يدعوني Woe to me! Did I not hear the Speech of Allāh inviting me? ألــــم أسمع لما قد جاء في قاف ويسِ Did I not hear what came in (the chapters of) Qāf and Yā-Sīn? ألـــم أسمع بيوم الحشر يوم الجمع و الديني Did I not hear about the Day of Gathering, the Day of Assemble and the Day of Judgement? ألـــم أسمع مُنادي الموت يدعوني يناديني Did I not hear the crier of death inviting me, calling me? فيا ربــــاه عبدُ تــائبُ من ذا سيؤويني So O my Lord, a slave (turning to you) I have repented – so who then shall shelter me? سوى رب غفور واسعُ للحقِ يهديني Except a Lord extensive in forgiveness – to the truth He will guide me. أتيتُ إليكَ فارحمني وثقــّـل في موازيني I have come to you (in repentance) – so have mercy on me, and make heavy my scales (with good deeds). وخفَفَ في جزائي أنتَ أرجـى من يجازيني And lighten my account – You are the best of who will bring me to account. Source: P205 Manaqib Imām Ahmad by Ibn al-Jawzi Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wassalatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi salam. Tasliman kathiran kathira. Fama baadu. My brothers and sisters. Allah subhanahu wa ta'ala, right in the beginning of His kalam, in Surah Al-Baqarah, after the huyuf al-muqatta'at, alif, la, mim, Allah subhanahu wa ta'ala mentioned the Qur'an. And Allah subhanahu wa ta'ala said, ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ This is the book in which there is no doubt. And then Allah subhanahu wa ta'ala said a very interesting, a very important thing. He said, خُدَلِّ الْمُتَّقِينَ This kitab is hidayah, is guidance. This book is a guidance for people of taqwa. خُدَلِّ الْمُتَّقِينَ And you might say, if Allah had said, خُدَلِّ الْمُشْيْكِينَ خُدَلِّ الْكَافِرِينَ خُدَلِّ الْمُنَافِقِينَ These are the people who need that. They are not even, some are not in Islam, some are in Islam, they are making shaytan, shirkas, and so on, so on. These are the people who are misguided. They are the people who need hidayah. But Allah is not saying that. Allah is saying, خُدَلِّ الْمُتَّقِينَ It is a book of guidance for people who have taqwa. You might say, well, I already have taqwa, what guidance do I need? But obviously, if Allah subhanahu wa ta'ala is saying, خُدَلِّ الْمُتَّقِينَ It means that there is a need. So what is this need? And what is this guidance? And why is taqwa being made a shart, a condition of being guided? خُدَلِّ الْمُتَّقِينَ So it is not guidance for those who have no taqwa. Now if you look at, in another place in the Quran, Allah subhanahu wa ta'ala said, the Arabs, the Bedouins, they come to you, Ya Rasulullah s.a.w., and they claim to have Iman. And Allah subhanahu wa ta'ala said, say to them, لَمْ يَدْقُلِ الْإِيمَانَ فِي قُلُوبِهِمْ Iman has not entered their hearts. They have accepted Islam, they are Muslims. But Allah said, Iman has not entered their hearts. And He put a condition, He said, for Iman to enter their hearts, let them obey Allah and His Rasul s.a.w. and establish Salah and give Zakat. These are the signs that you have Iman. Obey Allah and obey His Rasul s

https://youtu.be/Mouyqr5_pUQ Auto-generated transcript: Alhamdulillahi Rabbil Alameen. Wa Salatu Wa Salamu Alai Sharafi Al-Anbiya Wa Al-Mursaleen. Muhammadur Rasulullah Sallallahu Alaihi Wa Alaihi Wa Sahibi Wasallam. Tasleeman Kaseera Kaseera. Fammabadu, my brothers and sisters, that is the moon of the 15th of Shaaban. And that's about as big as I can get it. We are at this place, very nice place, which is on the bank of this lake in Bidar, in Karnataka. There is a sanctuary, a black buck sanctuary there in Bidar. And that's where we are. Some forest. Photos also I will upload in due course, inshallah. It's a little bit of a misty morning. But across this lake, there is this beautiful pink forest of gliricidia trees, which are in flower. Looks very pretty, but it's an invasive species, which is destroying the grasslands here. And the grassland is where black buck live. So they are endangered. They're severely endangered. There are two things that are the biggest source of danger for them. One is the destruction of the trees. And the second one is... The destruction of Indian pie dogs, which prey on their fawns, especially newborn ones, which are completely helpless when they are born. Of course, once they stand up and start and then get firm on their feet, then dogs can't catch them. They're very fast. But that period of some minutes, maybe an hour or so, is extremely vulnerable. And dogs are dogs. I mean, they know they are pack animals. They're predators. They hunt in packs. They know when the deer are dropping their fawns. And they're waiting. And that is the tragedy that unfolds. Alhamdulillah. This also shows how much value water... adds to not just the picture, but to life itself. We are in a very dry, deciduous forest. If you look at it, if you look at here, this is how it is. Very, very dry and deciduous. This is a secondary forest. This is not the primary forest here. This is something which is partly what has grown up. And partly which has been planted. But anyway, forest is forest and it adds beauty to the whole environment. But if you look at it, if you take this water away, then what is left is very harsh and dry. And Allah Subh'anaHu Wa Ta-A'la, that's why when He mentions Jannah, He always mentions water. Jannah atin tajree min tahti al-anhaar. Flowing water. This is, of course, a... lake, not flowing, but Allah mentions flowing water. And there's a whole flight of... I'm trying to figure out now what that is. I don't think you can see it in this video. But, or you can. Okay, there you go. See that V formation. Most birds fly like that. It's not only geese. This looks like some kind of cranes or storks or something. This is a very, very dry forest. This is something... Birds which are bigger and longer, not the... not duck. This is a time in the morning when birds also start taking flight. Aquatic birds usually rest and spend the night on water because that's where they are safest. Others spend the night in trees. Others spend the night in trees. And then in the morning, they all take flight and they go into the fields where either they feed on post-harvest the grain that drops on the ground and which is left there accidentally, not deliberately, but it's enough to feed them. Or they feed on grass and other things in the fields which are surrounding these waters. Allah Subh'anaHu Wa Ta-A'la's Nizam, the system that He has created where everything gets what is written for it. No one gets what is not written for them. No one can take away what is written for them. And this is the lesson that we human beings don't see. We cannot be sad about anything. accountability to Allah subhanahu wa ta'ala, we may think of it as something which is frightening, which is terrible, which is, you know, I wish it wasn't there kind of thing. But I remind myself, yes, of course, it is frightening to some extent, because to face Allah subhanahu wa ta'ala with the kinds of life that we live, obviously, it's not something which is not frightening. But we rely on the tremendous mercy of Allah subhanahu wa ta'ala, which he has mentioned in the Quran many, many, many times, and much more than he mentioned his punishment and his anger. So we ask Allah subhanahu wa ta'ala for his mercy and for his forgiveness. And we ask Allah to correct our ways in this life so that we become eligible for his mercy and his forgiveness. And even if we are not eligible, we ask Allah subhanahu wa ta'ala to forgive us anyway, because it's only Allah subhanahu wa ta'ala who can be that generous, who can forgive even those who patently deserve punishment. The reason I say that accountability is a great ni'mah, it's a great blessing, is for two reasons. One is that the awareness of accountability, the fact that we are accountable. Okay. Okay. That we believe this and we try our best

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the Prophet and the messengers. And peace and blessings be upon the Messenger of Allah, peace and blessings be upon him, and upon his family and companions. And peace and blessings be upon him, and upon his family and companions. And after that, my brothers and sisters, sometimes people who are atheists and people who don't understand, even sometimes, may Allah have mercy on us, Muslims who don't understand Islam, who have not taken the trouble to learn anything. They ask this question, they say that if there is a merciful God, if there is a merciful God, why is there suffering? If there is a God, or a merciful God, why is there suffering? Seems to be a... a reasonable question, if you look at it in one way. That's why I said, people who don't understand, ask this question. Because people who understand and know the Qur'an, Allah subhanahu wa ta'ala mentioned very clearly, why there is suffering, despite the fact that Allah subhanahu wa ta'ala is there, and this is Haqqa. This is the truth. Allah subhanahu wa ta'ala said, in Surah Ar-Rum, Zahara al-fasadu fil barri wal bahri, bi ma kasabat aydi al-nasi li yuziqahum ba'da alladhi amilu la'allahum yarji'oon. Allah subhanahu wa ta'ala said, which means, the fasad, the trials, tribulations, difficulties, calamities, diseases, wars, all the orphans and widows, all the blood and gore, all that you are seeing. Zahara al-fasadu, jo fasad zahir hai, fil barri wal bahar, zameen pe aur paani pe, on the earth and on the oceans. bi ma kasabat aydi al-nasi, yeh insano ke haaton uska kia hua hai, yeh aapki mehnat ka sila hai. Allah said, this is the result of, and the fruits of what your hands have earned. Kasabat aydi al-nasi. Kasab, Urdu ka raaz bhi hai. Kasbe maash. Ayd, aydin, yadam, yada, is hand. Aydi al-nasi. Insano ke haat, kut ki. Bi ma kasabat aydi al-nasi. Now you might say, well, okay, so why doesn't Allah subhanahu wa ta'ala intervene? And why doesn't Allah change everything? Can He do it? Of course He can do it. Why doesn't He do it? Allah says, li yuziqahum ba'da alladhi amilu, la'allahum yarjihu. So that we can allow you to test the result of some of your deeds, so that you may turn towards Allah subhanahu wa ta'ala. Ta ke aap apne amal ka maza chakhe, thoda sa, chakhe, poora khaye nahi. Zaa'iqa, yuziqal, li yuziqal ladhi ba'da al-amilu, la'allahum yarjihu. Ta ke Allah ki taraf, Lord Almighty. So that you may turn towards Allah subhanahu wa ta'ala. A good way to understand this is, say for example, the mother is cooking in the kitchen and the, imagine the old days when the stoves would be at the, floor level. So the mother is sitting there cooking and the little kid is trying to put his hand into the fire because the fire looks very nice. Right? Fires are extremely attractive. You look at it, the flames going up and down, the orange and the yellows and the colors and it's very nice to see. So the child doesn't understand what is a fire. So the child is constantly trying to put his hand into the fire and the mother keeps pushing him away, pushing, don't do it, don't do it, don't do it. Finally, one day, when the child tries to cook, when the child tries to cook, when the child tries to put his hand in the fire, the mother slaps him on the wrist. So when she slaps him on the wrist, it hurts. Right? So he starts crying. Yeah, my mother hit me. Why did she hit you? To prevent you from doing something which would have caused you far more pain. If she had not hit you and she had allowed you to put your hand into the fire, then you would have burnt. And the pain of burning is far, far more than the pain of being slapped on the wrist. So Allah says, we allow you to taste some of the result of your own deeds. Right? So people say, if there is a God, why is there suffering? There is suffering not because there is no God, there is suffering because you are not doing your duty. Another example, in America they have this practice, or this possibility, opportunity. You can go to the local police station and you can say that you would like to enroll for the ride-along program. So the ride-along program is, this is a police public, you know, PR thing they do, where they give you the opportunity to sit in the cruiser of a car, and you take the police officer and go with him on a shift. So you are riding along with the police officer. So you see whatever he sees, you are participating in whatever he is participating. So I did once in Florida, and we caught several people on the highway and gave them tickets. And the, so when I went there, the police officer I went with, Paul Bosco. So he, first of all he deputized me, he gave me a badge. And he says, you are

https://youtu.be/mnGqUuPFzsc Nvidia CEO on future jobs: https://finance.yahoo.com/news/nvidia-ceo-jensen-huang-says-160735219.html?_guc_consent_skip=1770435644 Auto-generated transcript: Bismillah ar-Rahman ar-Rahim. Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ash-sharafi al-anbiya wal-mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Dasliman kaseeran kaseeran. My brothers and sisters, I'm in Bidar, in the Black Buck Sanctuary. And I'm looking at... You can see what I'm looking at. On my right is a huge strand of Glycidia, which is something that the Forest Department themselves planted here. This is their tendency to plant trees in every open piece of land. Unfortunately, for the Black Buck, this is a terrible thing because Glycidia completely covers the soil and doesn't... does not allow grass to grow. As I'm walking here, there is a Black Buck male, which is in the grass there. I don't think you can see it, but it's there. Now, Black Buck are an endangered species, and they exist on grass. They eat grass. And if the grass... is gone, then the Black Buck is gone. It's as simple as that. But there we have the department in its wisdom. They have planted the place full of Glycidia. As you can see here, they're looking at a beautiful sunrise. Amazing. Beautiful sunrise. MahaAllah. Allah Ta'ala's khawarat is everywhere. You see this whole strand of Glycidia. Glycidia has this very pretty pink flower, pink flower, almost like cherry blossoms, but for grasslands and for Black Buck, it's very bad news. Now, this is a very interesting thing. It's a very interesting thing. The sanctuary itself is about what you can see here, which in terms of the territory, in terms of what their need is, way, way, way less than afternoon. But there you are. And on top of that, grass is obviously susceptible to burning. And so, you know, somebody throws a cigarette butt or something, and that's the end of a huge wave of grassland. You can probably see here. Okay, there you go. Now, that's a nice male. It's a very good male. It's a nice picture. He is standing there looking at me. Okay. And then he's going off on his own. Lovely big buck. . ! This is ideal territory for me to come to the point that I want to talk to you about, and that is the question of looking at ourselves. And I'm especially talking to now the, especially the youth. There's a wonderful, well wonderful for want of another word, but wonderful statement by the head of Nvidia, a man who runs a company which has a market cap, which is more than the GDP of India. And I imagine this one company. If it were to be a market cap, nation state, it would be bigger than India in terms of its GDP. And it's run by one man, obviously he's the head of the company. Now he says that the millionaires of the future will not be people with college degrees. They will be plumbers and electricians. Because AI will automate and take over everything which can be automated and taken over. And the only thing which will be there for you to use and also as a means of livelihood are things which cannot be taken over by AI. And that is things which needs a human being with hands and legs to fix it. So AI is not going to unblock your sink. It's not going to redo your toilets. You need somebody to do that. AI is not going to wire up your houses. You need someone to do that. So he says, get a skill. Get a skill that you can do with your hands. In other words, get a trade. That's a, that's a good idea. As you can see, the clouds are very pretty. And the sun is shining. But this is serious bad news for grasslands. So to come back to my topic. He says, do something with your hands. Get a trade. Now, believe me, I can't possibly agree with that more. I completely agree with it. And I strongly recommend for all of you to go and learn something that your hands are good at. Yeah. you can do with your hands. The issue is that many people seem to have attitudes of, I mean, ridiculous attitudes where they look down on tradespeople, on tradesmen and tradeswomen, and they think that there is something wrong with, you know, something in Fradig and something not so nice about working with your hands. And that's why I say to you, first and foremost, if you have any reluctance to learn, ask yourself, what is the reason? If you say, I don't like to become a plumber, say, ask yourself, what is the reason? That reason might be a cancer of your mind, where you are looking down on something which is, something which is not so nice about working with your hands. And that's why I say to you, if you have any reluctance to do something which is not right, ask yourself, what is the reason? wonderful work and you know they're doing very well for themselves one is Anil who is Bosnian and the other one is Jihad Akal who is Lebanese b

Auto-generated transcript:Bismillahir Rahmanir Raheem. Alhamdulillahi Rabbil Alameen. Wa Salatu Wa Salamu Ala Ashrafil Anbiya wal Mursaleen. Muhammadur Rasulullah Sallallahu Alaihi Wa Alaihi Wasallam. Tasliman Katsiran Katsiran. Fammamadu. My brothers and sisters, we continue with our reminders on things that we should thank Allah Subhanahu Wa Ta'ala for. And we ask Allah Subhanahu Wa Ta'ala to enable us to live a life of awareness and a life of thoughtfulness and not just, you know, randomly just live. Because to live is not merely to draw breath. Breathing is not living. Living is when it is done thoughtfully, consciously, and where we respond to what Allah has given us by thanking Him and by spreading goodness around us. Because if you think, if you think about that, a person who is in a coma is also alive. He's not dead. But you don't call that living. Because the person is in a coma. He can't, he doesn't know what's going on. He can't communicate. He can't do anything. But he's breathing. So if we, may Allah have mercy on us, there are many of us, if not most of us, who live like as if we are in a coma. Because, you know, we're just living. We're just breathing. We get hungry, we eat. We feel sleepy, we sleep, and so on. That is not life. Life is to live consciously and thoughtfully. Let me mention for you a couple of things, which we usually take for granted. Let me ask you, when did you last clip your nails? Now, you might say, well, last week, you know, two weeks ago or something. And hopefully, if you have not clipped your nails for two weeks, your nails need clipping. So go clip them. And then also, in the process, learn how Rasulullah ﷺ clipped his nails. So you can do that according to the Sunnah, inshallah. And also get some... Go out for it. And similarly, let me ask you, when was the last time you had a haircut? And you will tell me something, you know, two weeks ago, one month ago, whatever. The reason I'm asking you why or when you had a haircut and when you clipped your nails is because... Let's reflect on this. What if nails and hair were live tissue and not dead tissue? Because these are all epithelial cells. These are all... Parts of your skin. The skin forms into nails and skin forms into, you know, the hair follicles come out of the skin. What if it was live tissue? What if it had capillaries which... What if it had capillaries which... With blood in them? What if it had nerve endings in them? Believe me, every time you needed to clip your nails, or every time we needed a haircut, you would have had to go to a hospital and go under general anesthesia for this to be done. And then every hair end that was cut would have to be cauterized to stop the blood flowing. If somebody just shaved your head, you would die. It would be tantamount to somebody taking the skin off your skull. But Allah subhanahu wa ta'ala gave us hair and gave us nails and made them also into objects of beauty. Think about the billions of dollars worth of industry which is dedicated to hair care. I remember a friend of mine telling me, you can't do anything to it. Hair is hair. It's dead tissue, right? What can you do to dead tissue? If you are going to put stuff or, you know, massage your head with oil and so on, it's the... Oil is going into the... Oil is going into the... into the skin, right? Hair is dead tissue. But despite that, it's a... It's something of great beauty. And, you know, women especially, and of course a lot of men also nowadays, they spend a lot of time on haircuts, on growing hair long or short or perming them or God knows what. All time and effort and expense on dead tissue. And the fact that it is dead tissue is a blessing, is a huge blessing in itself. Think about that. I mean, just one small thing, but how important it is. Second thing, let me ask you, how many times did we thank Allah SWT for sending us rain in individual drops and sending us snow? Because right now in America, it's extremely, extremely cold and a lot of snow. Um, Allah SWT has sent this snow also in flakes, individual flakes. The reason I'm asking this is, just think about this. Now, right now I'm in Hyderabad. Hyderabad has a area of about 2,000 square kilometers. The overall area of the city, about 2,000 square kilometers. It gets approximately 20 inches of rain in a year. Now, one inch of rain covering one square meter, one square kilometer, one inch of rain spread over one square kilometer weighs approximately 25,400 metric tons. This is one inch of rain, right? Now, do the sums. Uh, 20 inches of rain over 2,000 square kilometers. That comes to, in terms of the weight of water, that comes to 1,016,000,000 metric tons of water. This water is falling on us from a height of 10,000 feet average. 10 to 15,000 feet is the, uh, is the cloud height. So, take 10,000 feet. This water, 1,016,000,000 metric tons of wat

Auto-generated transcript:Bismillahir Rahmanir Raheem. Alhamdulillahi Rabbil Alameen. Wasalatu wasalamu ala sharifil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alaihi wa ala alihi wa sahibu sallam. Tasliman kathiran kathiran. Muhammadu. Brothers and sisters, alhamdulillah, we are my partner in crime. Mr. Aliuddin Haider and I are going to Bidar, to the Black Buck Sanctuary, which is also famous for raptors and for owls. And the next two, three days we'll be there, inshallah. I believe there is no Wi-Fi there, so I am recording this on the way there. We are on the National Highway, going on Bombay Road. Alhamdulillah, I am most grateful to Allah SWT for very, very special friends and brothers like this. Those company I enjoy were always there. And mashallah, alhamdulillah, Allah has enabled us to spend some beautiful time together. The topic that we have been talking about of being grateful to Allah SWT and the importance of that, I want to continue with that. The secret to the love. Of Allah. The love of Allah. To develop the love of Allah. The secret to that, the way to do that, is to be consciously grateful to Allah SWT. Now, alhamdulillah, we are all thankful, inshallah. But I am not talking about, you know, some general vague feeling of being thankful. I am saying, thankful for what? So, think about specific things. Think about specific. Think about specific things that we are and should be thankful to Allah SWT for. For example, take the, going to be the great miracle of language. Allah SWT has uniquely blessed human beings with two things. One is with the physical ability to produce sound of a huge variety. One is with the physical ability to produce sound of a huge variety. One is with the physical ability to produce sound of a huge variety. Different pitches, from a tenor to a soprano to a bass, different pitches and different levels of complexity. This sound production is what enables and makes language possible. Animals also make sounds. Obviously, all animals make sounds. Birds sing beautifully. But the difference between the song of a bird and the song of a human being is not only in the words and so on, which of course we can always argue that the bird's words we don't understand, fair enough, but also in the variety of the sound. Because at the end of the day, that bird song is only one set of sounds. Now, birds of course have different kinds of calls. So, each bird. It doesn't have only one. But if you just think about it, how many different calls does a bird have? Maybe four or five. But for a human being, the ability to produce sound is almost unlimited. So, that's the first thing. The second thing Allah gave us is the intellectual capacity to take a thought, convert that thought into what we call a word. So, that's the first thing. The second thing Allah gave us is the intellectual capacity to take a thought, convert that thought into what we call a word. Which is, which we then write, what we call write. Which is we make some squiggles on paper, which represent that word, which opens that thought. So, for example, I look at my wife, you look at your spouse, you look at your child, you meet your friend, and you have, you have a feeling, this thought and this feeling in your heart, which you have given the word love. So, I love my friend. I love my wife. I love my child. I love my, you know, father, mother. What is love? Now, the issue of what is love, there is, there are reams and reams of poetry written, and there are, you know, God knows, thousands and millions of pages of prose which are describing love. But that whole thing is condensed into one word, which is L-O-V-E. Love. Hub. Muhabbat. Ishq. You know, all, all of these things are in one word. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Different languages. I will come to that in a minute. So, this word, love. So, this love, when you say, when somebody says love, it opens this door in your mind and your heart to the actual feeling. Then you take this word love, and you write it on paper, right. There's a, there's an L, which is a vertical line, which is standing on a horizontal line, and then there's a circle, and then there is, there are two vertical lines which are at an angle, so that join at the bottom. Then there is one vertical line with four, with three horizontal lines, which is L-O-V-E. These squiggles, these marks on the paper, somebody who knows that language just looks at those marks on the paper and he produces the same sound, love, as the first person whoever said love. Now, imagine, just think about the complexity of this. Now, then, since these sounds and these squiggles are local, we have our multiplicity of languages. So, you have love in English, you have hub in Arabic, you have muhabbat or ishq in Urdu, you have prem in Hindi, you have anvu in Tamil. And you have pasam in Tamil and Marayana. I mean,

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad, the Messenger of Allah, peace be upon him and his family, and peace be upon him and his family. And after that, my brothers and sisters, all human beings everywhere have only one basic desire. Every time of history, every period of history, every geographical location, every culture, every religion, every race, all people have only one fundamental basic desire. And all that they do, is to try to fulfil that desire. And that desire is to be happy. Right? That desire is to be happy. Take any human activity, it is geared to try to make you happy. Why do you accumulate wealth? To be happy. Why do you want good health? To be happy. Why do you want a good family? To be happy. Why do you want to live in a country which is secure, where you have rights, and these rights are fulfilled? To be happy. Right? Why do you want to stay out of jail? To be happy. Take any activity. To be happy. And Allah SWT showed us how to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to have trust in Allah SWT. Now we have trust in Allah SWT on the basis that Allah SWT is our Khaliq and Malik and Radhik and Hakim. And Allah SWT is the most merciful. There is no one more merciful than Allah SWT. Allah SWT. So what envy, it's based on the fact that whatever happens, whatever happens, happens only by the will of Allah. Whatever it is. Whatever appears to be good, whatever appears to be bad from our perspective is by the will of Allah. It is not in spite of Allah's will. So if something is happening, which is happening by the will of the one who is the most merciful and the one who is interested in our welfare only, then how can that thing be bad? For example, if you go into an operating theatre, operation theatre, and you see a surgeon operating on, on somebody. Maybe the surgeon is operating on someone who is very close and dear to him. What will you see there? Actual physical observation. You will see somebody with a scalpel, which is a polite name for a knife, who is cutting open the body of somebody else. There is blood everywhere. So that scene, is it a nice scene? But do you therefore hate the surgeon? Do you say here is a person without mercy, here is a person who is cruel, here is a person who is murdering somebody else? No. Because you understand what is going on. You will not say that because you understand what is going on. If somebody says that, you will say, he is illiterate. What nonsense are you talking? You don't see what is going on. What is this? What is going on is the best thing that can happen to the patient. He had this tumor, which is being removed. What is better than that? He would have died with his cancer or whatever. The tumor is being removed. The person, the surgeon, is doing him a favor. And that is the reason why when the surgery is over, you pay the surgeon. So you are paying him for cutting you off. You are thanking him for cutting you off. The answer is yes. Why? Because you understand what is going on. You understand that this person who has the knowledge, more knowledge than I have, more specific knowledge than I have, who is concerned and about my welfare, who wants the best for me, is doing the best for me, maybe that thing which is being done at that moment is painful. Because there is no other way. This is the only way. The tumor cannot be wished out. It has to be wished out. So that is the only way. But even though it is painful, he said, Alhamdulillah, I will bear the pain. Because the pain of not doing that would have been much worse. And therefore, our scholars have said, see the pain of not doing that. So, nail the door of sadness. Nail shut. Nail the door of sadness with the of Allah . Allah said, Don't be sad. The Prophet in the cave, in the cave of the revolution, the Messenger of Allah and Abu Bakr al-Siddiq were in this cave. And Abu Bakr al-Siddiq said, Ya Rasulullah, if they look down, they will see us. The enemies who are at the door of the cave, entrance of the cave, he said, if they look down, they will see us. Rasulullah said, what do you say about two, the third of whom is Allah? And he said, La tahzan, inna Allah ma'ana. Inna Allah ma'ana. He said, have no sadness, have no fear. La tahzan. Do not have huzan. Verily and truly Allah is with us. Inna Allah ma'ana. He did not say, inna Allah ma'i. Wa anta ma'i. Allah is with me and you are with me. No. Inna Allah ma'ana. Allah is with us both. So huzan, which is the the the the the the the the the The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The h