Fajr Reminders - Mahmood Habib Masjid and Islamic Center

Auto-generated transcript:Peace be upon you. Peace be upon you. Peace be upon you. The meaning of the ayat which I recited from Surah Al-Hajj, Allah SWT says, As we know, the Hajj is the essence of Islam. It is the commemoration by emulation, of the beautiful life, and especially certain incidents of the life of Ibrahim AS, and his small nuclear family. Each of these incidents, demonstrates and emphasizes the essence of Islam, which is submission. Islam means to submit our will to the will of Allah, and to the will of Allah. It begins with Ibrahim AS, the command he was given to take his family, his wife Hajar AS, our mother, and his newborn baby Ismail AS, to the barren valley of Bakka, which was later to become the city of Makkah. He took them there, he left them there, and all the tafsir, the details of that, we know, I won't go into all that now. And he made dua to Allah SWT for them. And that dua itself is worth study in detail. What he asked for, why did he ask for that, the sequence of what he asked, all of these are things which are worth studying. I think I've done several khutbahs on this. And then later on, he goes to visit that family, when his son, Allah SWT says, is old enough to walk with him. So we are not looking here at a strapping teenager or a 20 year old, we are looking at a little boy, old enough to walk with him. And then he is given the command to sacrifice that son to Allah SWT. And he takes his son, and as they are walking, he says to his son, I have been commanded in my dream, I have been commanded to sacrifice you, to do zibā for you. Look what you see. Fanzur. look what you see the son does not say look where where should I look what am I supposed to see which would have been logical responses he doesn't say that he knows what his father means he knows what his father means when he says look fan Durma that era I mean these the way Allah subhanahu ta'ala has described these things in the Quran are things to really seriously reflect on and ask ourselves where am I with respect to this we allah subhanahu wa ta'ala is not mentioning these stories for our entertainment Allah subhanahu wa ta'ala is setting standards for us to emulate standards which we will be helping to follow and we will be helping to follow and we will be helping to follow held accountable for an accountable to and the Sun says what is the response his response is do what you have been commanded to do and Inshallah you will find me among the Sabir in and then as they go on this journey Shaytan comes to them in three places and tries to tempt them and tries to misguide the son. And eventually Allah sends a ram to be sacrificed instead of Ismail . And then later on Ismail is commanded to go back. And by then Ismail is grown and they build the Kaaba as Sharif on the command of Allah . The rituals of Hajj, the Manasik of Hajj commemorate every one of these. They commemorate first the Sai of Hajj where she ran from mountain top to mountain top, from Safar to Marwat. Soon after they were left there. And then they are buried there in that valley. And then it commemorates these places where shaitan tempted them which is the position of the Jabrat. And then the sacrifice itself. The Udhiyya, the Khurwani. And then of course the Tawaf of the Kaaba. Because by then the Kaaba has been built. All of these are the Manasik of Hajj. And of course Allah commanded these to be arranged in a certain sequence. And then they are buried there. And then the sequence which we learn from Muhammadur Rasulullah sallallahu alaihi wa ala alihi wa sahibu salim. Where he said to us, Take from me the Manasik of Hajj. Take from me the rituals of Hajj. Qudu anni Manasikako. Learn from me. Take from me your Manasik. Your rituals of Hajj. Allah subhanahu wa ta'ala loved the actions of these three people. This little family. Ibrahim alaihi salam, Ismail alaihi salam and Hajar alaihi salam. Allah subhanahu wa ta'ala loved their actions so much that Allah subhanahu wa ta'ala converted them into acts of worship. Into the Manasik and stages and rituals of Hajj itself. Hajar alaihi salam ran from mountain to mountain not because she was worshipping. Because that was her need. She was looking for some sustenance to see if she offers some help. Allah subhanahu wa ta'ala converted this into a ritual of worship. And so on all of them. So when we go for Hajj, this is, it is a fard. So first and foremost anyone who's has the money and the physical ability to go for Hajj, must make the Niyah, must make the Azam to go for Hajj. And must make the preparation for Hajj. And must make the preparation and inshaAllah ta'ala may Allah subhanahu wa ta'ala make it easy for them. But when you go, go with this awareness. Go with this awareness. May Allah subhanahu wa ta'ala make it full of Barakah for all of those who went for Hajj this year. May Allah bless you, may Allah accept all your duas. Allah subhan

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, the Lord of the worlds. And peace and blessings be upon the honor of the prophets and messengers. Muhammad, the Messenger of Allah, peace and blessings be upon him and his family and companions. Tasliman kathiran kathira. From my brother and sisters, Allah, the Exalted, mentioned the issue of integrity in Islam. Integrity is the very meaning of Islam. The very meaning of Islam is integrity because Tawheed is to give what is due to the one to whom it is due. And it begins with Allah subhanahu wa ta'ala. And what is due to Allah subhanahu wa ta'ala is that only He, Jalla Jalaluhu, should be worshipped. And that no one must be worshipped instead of Him or along with Him. This is what Tawheed is. And therefore in Tawheed we begin with denying the worship of anyone and everyone. And then we confirm that worship is only to Allah subhanahu wa ta'ala. Tawheed begins with Nafi. La ila. There is no God. La ilaha. There is no God. Illa Allah. Except Allah. And that is the isbat. That is where we confirm that except Allah. That is the fundamental principle in Islam, is to behave with integrity. And that's why in Surah Al-Ma'idah, the first ayat, Allah subhanahu wa ta'ala said, Ya ayyuha alladhina amanu, awfu bil'uwa, wal'uquud. Allah said, O believers, honour your obligation. Honour your trust. Honour whatever has been given to you in amanah. Honour your word. Honour your promises. Anything which begins with Ya ayyuha alladhina amanu is a hukum of Allah subhanahu wa ta'ala. It's a command of Allah subhanahu wa ta'ala. It is obligatory on us to obey that command. So Allah said, Ya ayyuha alladhina amanu, awfu bil'uquud. O you, O believers, O you who believe, honour your obligations. Honour your word. Honour your promise. I remind myself and you that if we do not do that, then we come under the punishment of Allah subhanahu wa ta'ala. In Surah Al-Anfal, Allah said, Ya ayyuha alladhina amanu, awfu bil'uquud. Ya ayyuha alladhina amanu, la takhoonu Allah wa rasoola, wa takhoonu amanatikum wa antum ta'alamoon. Allah said, O you who believe, do not do khiyana. Do not betray Allah and His Messenger, nor betray knowingly the things entrusted to you. And this includes everything which Allah has ordained, which includes, which includes your, anything as in material thing, and it also includes anything as in something which has been, which you have been entrusted with as a trust. Meaning, something that somebody says, this is a secret, this is something which I am telling you in confidence, and do not share this with anyone. All of these come under amanat. All of these things are things which are entrusted, which are something which we are obliged to, we are obliged to fulfill and not to betray those trusts. Right? Not to do khiyana in it. In Surah An-Nisa, Allah said, Inna Allaha ya'murukum an tu'addul abdullah, an tu'addul amanati ila ahliha, wa idha hakamtum bayna an-nasi an tahkumubil adl, inna Allaha ni'ma ya'izukum bih, inna Allaha kana sami'an basira. Allah said, indeed Allah commands you to return the trusts to their rightful owners. Meaning, keep your word, keep your promises, don't betray. And when you judge between people, judge with fairness. What a noble commandment from Allah to you. Surely Allah is all-hearing, all-seeing. Rasulullah , in a Sahih Hadith, in Bukhari and Muslim, he said, narrated by Abdullah ibn Amr , who said that Rasulullah said, there are four characteristics. There are four characteristics. Whoever has them all is a pure hypocrite. He's a pure munafiq. And whoever has one of them has one of the characteristics of hypocrisy. He has one of the qualities of nifaq. Until he gives it up, when he makes a covenant, and these are the four qualities. One, when he makes a covenant, he betrays it. When he speaks, he lies. When he makes a promise, he breaks it. And when he disputes, he resorts to all. Obscene speech. Four characteristics of the hypocrite, of the munafiq. What are they? First and foremost, when he makes a covenant, he betrays it. He gives a promise, I will do something, he does not do it. He makes a promise, I will not do something, and he does it. He makes a promise, this is secret between you and me, I will not tell anybody else, but he goes and tells somebody else. Right? So first one, makes a covenant, he betrays it. Number two, when he speaks, he lies. Third, when he makes a promise, he breaks it. And four, when he disputes, he resorts to obscene speech. He resorts, he curses, and so on, when he speaks. Four qualities of munafiqeen. And Allah said, They will be in the worst fire, the worst pit of Jahannam. Right? And Nabi Sallallahu Alaihi Wasallam said, If someone has all of them, then they are completely and totally munafiqeen, completely and totally hypocrites

Auto-generated transcript:In the name of Allah, the Gracious, the Merciful. All praise belongs to Allah, the Lord of the worlds. And peace and blessings be upon the honour of the Prophets and Messengers. Muhammad is the Messenger of Allah, peace and blessings be upon him, and upon all his companions. Peace be upon him, and upon all his companions. Now we have looked at two reasons why du'as are not accepted. Meaning, if we want du'as to be accepted, we must fulfill these things. The third one which Ibrahim A.S. said was, he said to them, you claim to love Rasulullah, you claim to love the Prophet Muhammad , but you abandon his sunnah, but you abandon his way, you abandon his teachings. Allah told us why he sent Rasulullah , the purpose of the Nuzul of the Prophet , and he called him his blessing. Allah said, لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعْسَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوَ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُوا لَفِي ضَلَالٍ مُّبِينٍ In Surah Al-Imran, Allah said, which means indeed Allah has done the believers a great favor by raising a messenger from among them, reciting to them his revelations, purifying them, teaching them the book and wisdom, for indeed they had previously been clearly misguided. It is worthy to note that Allah, even though the Quran, is a blessing of Allah, even though everything we have is a blessing of Allah, Allah subhanahu wa ta'ala chose to call the teacher of the Quran, the Rasul alayhi salam, as his special blessing on the believers. It must be understood that Rasulullah sallallahu alayhi wa sallam is the key to the treasure called Al-Quran al-Kareem. He is the password to the database, the roadmap to Jannah. Without the password, without the key, the treasure chest, the roadmap will not open. You may hold it in your hand, but it cannot benefit you because you can't use it to find the road or to walk on it. Islam is all about practice. Who is a Muslim? The one who practices Islam, not the one who knows about Islam. There are many people who know a great deal about Islam. There are many heads of the departments, heads of Islamic studies in many American universities, full tenured professors, who know more about Islam, certainly than I do. But they are not Muslim because they don't practice Islam. For them, Islam is another ideology which they know about. Islam is all about practice, not only about belief, not only about knowledge. Without the example of Islam, without the example of Rasool Allah , we cannot practice Islam. There are two questions in the mind of anybody. One is why, the other one is how. The question why comes when you say, why should I obey? Why should I follow the Prophet? Why should I obey Allah? I obey Allah because I believe in Allah. And then I say, how should I do that? That's equally important. Without the how, the why cannot be implemented. And that is why the Sunnah is the key to the Quran, to the Ridha of Allah and to Jannah. Allah emphasized this particular point in two ways. One, by the use of the word, Laqad. Surely, indeed, verily, in the beginning. Laqad mann Allah. Surely, indeed. Allah could have simply said, I have given you a blessing. No. Just surely. He is drawing our attention to that. He said, notice this. And then, by how He, Jalla Jalaluhu, ended the ayah, where He said, وَإِن كَانُوا مِنْ قَبْلُوا لَفِي ذَلَالٍ مُّبِينٌ And Allah said, for indeed, before this, before the coming of the Prophet , they were clearly misguided. Please reflect on the fact, that the people had been following some ideology, before the advent of Islam. Because they obviously, like, anybody follows something because you consider that to be the best, and so they followed whatever they followed. But when Allah sent Islam and sent the Prophet , Allah said, all that was before is misguidance. Follow this. Because this is the clear path. And as they say, when the destination is chosen, the path becomes clear. That was and is the problem. The question I ask you to ask yourself, and I ask myself with word of mouth, I can ask myself with word, what is my destination? Where do I want to go? Allah asked this in the Quran, He said, أَيْنَا تَزَبُونَ Where are you going? And that's the question we need to ask ourselves, where am I going? Because based on that destination, the path will become clear. Nobody in his right mind will believe that all paths lead to the same destination, they don't. Not in this world, not in the hereafter. The path has four aspects, four stages, four key actions that we must do. Allah sent Rasulullah to take us through those four stages. One, recite the ayat he received, recite the revelation. Two, purify the listeners. Three, teach them those ayats in all their aspects. And four, show them the wisdom by practice. If I were to use four words to illustrate this, I would say inform, prepare, teach, and demonstrate.

Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillah. My respected brothers, sisters, elders, you are on the second point of the piece of advice that the great scholar Ibrahim Azam al-Hathul Ali gave to the people of Basra. They asked him, why is it that we supplicate to Allah? Why is it that we make dua? But we find this dua is not accepted. We ask for protection, we don't get protection. We ask for sustenance, we don't get sustenance. We ask for different things, we don't get them. Our dua is not accepted. What is the reason? And he gave them a list of ten things, which is a checklist for us to use in our own lives and see how we fit in and how we fit in. And how we fit in. And how our life fits into that. The first of them I dealt with last Jum'ah, which was, he said to them, you know Allah, but you do not fulfill His rights. He said, you have known Allah subhanahu wa ta'ala, but you don't fulfill His rights. The second one, which we will talk about today, he said, you recite the book of Allah. You recite the Kalamullah, the Kitabullah, the Quran. The Quran is the book of Allah. But you do not act upon it. You recite the book of Allah, but you do not act upon it. I remind myself and you that Allah subhanahu wa ta'ala sent us His book, His word, His literal speech as the light of guidance, as a criterion between right and wrong. That is why one of the names of the Quran is Al-Furqan. By mentioning stories of previous generations the Quran warns us about dangers and pitfalls in the journey of life. The Quran gives us information that only the Creator can give about the Day of Judgment and beyond. It tells us what to expect after we die, which only the one who will not die, Al-Hayyul Qayyum, can tell us. The Quran came to prepare us for a life that is certain, but about which we know only, what Allah subhanahu wa ta'ala told us, and that is the life after death. The Quran came to show us what choices to make, which paths to tread, which lifestyle to adopt, and which priorities to have if we want salvation and eternal success. The Quran and its teacher Rasool Allah , the Prophet Muhammad , did not come to force us to make these choices. Allah subhanahu wa ta'ala said, Nahnu alamu bima yaquloon Wa ma anta alayhim bi jabbar Fazakir bil-Qur'ani man yakhafu wa aeed He said which means, we know what, we know best what they say, and you, O Prophet Muhammad sallallahu alayhi wa sallam, are not there to compel them to believe. So remind them in the Quran, those who fear my warnings. So remind them in the Quran, those who fear my warnings. They are not there to compel them to believe. So remind them with the Quran, those whose hearts are alive, those who understand. The Quranil Karim did not come only to be memorized and recited in a beautiful tone, written in artistic calligraphic fonts, and used for barakah and blessing to be recited before meetings, at weddings and funerals. It did not come to be carried on top of the head when entering a new house, or to be distributed to others by those who do not even read it themselves. The Quranil Karim came for one purpose only, to be read, understood and followed, as one follows a map to a destination they have not been to yet. You would follow such a map very carefully because you know that to miss a turn or take a wrong turn could mean the difference between life and death. In such a case, while you may be impressed with how beautifully the map has been drawn, your focus and concentration will be on following the map and walking along the paths that it shows. That is the choice that we must make with respect to the Quran. It is critical to learn Arabic, the language of the Quran, to the level of a native speaker, to be able to truly understand and appreciate the power of the narrative. Allah sent prophets to different people with miracles which challenged those people. It challenged them about things that they were the proudest about. In the case of Musa , in the case of Moses, he came with a miracle which appeared to be magic, where he threw his staff on the ground and it turned into a snake. But it was not magic. It was real transformation of one thing into another. And that is the reason why, the first people who believed in Moses, in Musa , and they converted to Islam en masse, were the magicians of the Pharaoh. Egyptian magicians were world famous for their very powerful magic, and the Pharaoh used them as means of intimidating and controlling his people. But when they saw what Musa did, because they were experts, they instantly recognized that this was not magic. It was not a magic trick. And they fell in sujood and prostration and accepted the religion that Moses brought, which is Islam. The religion that every prophet, from Adam peace and blessings be upon him, to Muhammad peace and blessings be upon him, brought. And therefore, Greek or Greek upon Greek, every medicine was highly developed and was ver

https://youtu.be/VgF-49Prbb8 Marriage Advice 3x3 Do you want to remain happily married? Then don't do 3 things and do 3 things: DON'T: 1.⁠ ⁠COLLECT GARBAGE: Have a selective memory. Remember only good and forget all bad. Garbage always stinks and only you will smell it. 2.⁠ ⁠TRY TO MOULD, CHANGE OR SCULPT: If you didn't like what you saw, why did you marry? If you liked what you saw, why do you want to change it? Your spouse is not a rock, a lump of clay or a patient in your hospital. They didn't marry you to be changed. So change yourself to like them. 3.⁠ ⁠CRITICIZE: Nagging never works. If they wanted a nag he'd have married a horse. Forgive and seek forgiveness. Nothing works like SORRY. Do you want Allah to forgive you? Then forgive your spouse and thank them for giving you so much practice. DO: 1.⁠ ⁠LAUGH: Always at yourself and with others. A sense of humor is like air. You need it to remain alive. Laugh especially when you're having problems. Laugh at yourself for marrying someone so irritating…and you thought you were clever. And laugh because she was stupid enough to marry you. Couples who can laugh together, stay together. 2.⁠ ⁠THANK: Thank your spouse because there's no thanking Allah without thanking the people. So thank them for all the so-called small things. You will know the value of those small things when they are not there. 3.⁠ ⁠SHOW YOUR LOVE: Demonstrate your affection. They're not mind readers. Even if they are, they like to see it. So show it. And do that at least three times a day. I've been married 40 years and at least I'm happy, so I should know. Last two as a bonus: Say yes as much as possible. Say no only to things which are against the Shariah. Smile a lot. Keep your mouth shut especially if you're angry. And remember that perfect happiness is only in Jannah. Finally: Give her your cheque book. Tell her it's hers to manage. If she spends it all you'll both fast until next pay day. If she needs more money she should ask Allahﷻ for it in Tahajjud. Make her the authorized signatory in the bank. And live happily ever after. Parting shot: All of the above applies equally to both spice …my plural of spouse. That's why they call marriage the spice of life. They don't? Well, they should. Auto-generated transcript: In the name of Allah, the Gracious, the Merciful. All praise belongs to Allah, Lord of the worlds. And peace and blessings be upon the honourable prophets and messengers. Muhammad is the Messenger of Allah, peace and blessings be upon him, and upon his family and companions. Peace be upon him, and upon his family and companions. I want to begin by a very beautiful story about Shaqeeq al-Balqay. One of the great scholars of Islam, he was a student of Ibrahim Adam, as well as he benefited from the teachings and sohbat of Jafar as-Sadiq. And Shaqeeq al-Balqay says to his wife, if the whole of Balq supports me, and you do not support me, then I will fail. If the whole of Balq supports me, but you don't support me, I will fail. And I cannot succeed without your support. My brothers and sisters, Alhamdulillah, I have been married for 40 years. So, I speak from experience. I have a formula for people who are married, and people who want to get married, and people who want to stay married. If you are not married, and you don't want to get married, then good, all power to you, you are sensible. But if you want to get married, if you are married and you want to break up, then you can leave now, most welcome. Whatever you are doing is good, keep doing it, you will break up. But if you want to be married, or you are married, and you want to stay married, then listen. I call this three by three. Do three things, and don't do three things. Do three things, and do not do three things. Now, we start with a don't. Number one, I say don't collect garbage. Right? Do not collect garbage. Have a selective memory. Remember only good, and forget the bad. Let me assure you, one thing which I can tell you with compassion, and with complete certainty, there is nobody in the world, no man, no woman, who will never give grief to the other one. Never. Including Rasulullah , his wives, our mothers, may Allah be pleased with them, gave him so much trouble that Allah revealed Quran about this. Ayat of Surah Al-Hizab. Rasulullah separated himself for one month. Rasulullah separated himself for one month. And Allah revealed Quran. And Allah said very clearly, if you don't want to stay with my Nabi, I will ask him to divorce all of you in a nice way, and I will give him better than you. So if your wife is giving you trouble, good luck. If the wife of Rasulullah gave him trouble, who are you? Right? And vice versa, same thing. Don't think that men are free from, men give enough trouble to their wives also. They are free from all the other things. They are free from all the other things. They are free f

Auto-generated transcript:My brothers and sisters, the fourth thing that Ibrahim said to the people of Basra as being the reason for them and for their duas not being accepted. He said, you claim to be enemies of shaitan, but you align with him. SubhanAllah, see the beauty of this and see where Allah have mercy on us, how these things apply to us today, apply to us, our actions, our behavior, our priorities and what we do. Now Allah subhanahu wa ta'ala described and told us. The story at the beginning when shaitan became our sworn enemy. Allah subhanahu wa ta'ala said. He said, you have created him from clay. He said, fall down from it, and whatever you have to be proud of, come out. Come out, you are from the small. He said, warn me until the Day they are resurrected. He said, you are from the seen. He said, because you have made me, I will go back to them, your straight path. He said, you are from the seen. Allah subhanahu wa ta'ala said. He said to them, come from between their hands and from behind them, from their foreheads and their foreheads, and do not find them. Many are grateful against them. Allah subhanahu wa ta'ala said, fall down from it, you are from the seen. balls of clay. We shall not withstand you of them, because Hell will be a place for all of you. Allah subhanahu wa ta'ala reminded us In surah al-araf Ayat from 11 to 18 Allah subhanahu wa ta'ala reminded us And he said Surely we created you Then shaped you Then said to the angels Prostrate before Adam So they all did But not Iblis Not Shaitan Who refused to prostrate with the others Allah subhanahu wa ta'ala said What prevented you from prostrating When I commanded you He replied I am better than him I am better than he is You created me from fire And him from clay Allah said Then get down from paradise From Jannah It is not for you to be arrogant here So get out You are truly one of the disgraced He appealed Then delay my end Until the day of their resurrection Allah said You are delayed Until the day of their resurrection Until the appointed day He said For leaving me to stray He is blaming Allah He says For leaving me Allowing me to stray I will lie in ambush for them On your straight path I will approach them from their front Their back Their right And their left And then you will find Most of them ungrateful Allah said Get out of paradise Get out of Jannah You are disgraced And rejected I will not let you go I will certainly fill up Jahannam With you and your followers All together Now See the curse of this How Where arrogance lands you Here is Satan Allah commanded him to do something He refused To obey the command Allah said Allah commanded him He was a jinn But he was so pious And so knowledgeable And so good That his ranks were raised And he was allowed to be with the angels So Allah ordered all the angels And he was in that group Allah ordered all of them To make sajda to Adam Here we are not talking about sajda of worship We are talking about sajda of Tazeem A sajda of respect So The Question of bowing before Allah There is no sajda Of worship Of ibadah Of abudiyah To anyone other than Allah But sajda of ta'zeem Used to be at one point in time And we have examples of this Also in the Quran In other places So Allah ordered The angels to bow Before To make sujood to Adam And Iblis Refused And when Allah Now gave him a chance Right Allah Could have thrown him out Right away But didn't He said Why did you not bow Why did you not Make a prostration And make sajda to Adam When I had commanded it And of course Allah knows why This is to establish The evidence in favor Or against the slave And he said He said I am better than him You can say that You created me From Fire And you created him From clay So Arrogance Based on race He said I am of a superior race Than him Subhanallah See where it got him And then In store He has given the chance to Make tawbah and istighfar He did not do that Instead He insisted on his Abundance On him being correct He insisted that he was right And then on top of that He When Allah Subhanallah When he He responded to Allah Subhanallah In an arrogant manner So Allah Subhanallah Said get out of here And then when he said Get out of here He said He then Blamed Allah Subhanallah He said You have Allowed me to stray And so I will I will Misguide these people Meaning The children of Adam Which is all of us From the straight path And then instead of Making istighfar Instead of making tawbah He could have Even at that stage He could have said I am sorry I misunderstood I apologize Forgive me Instead of that He said give me time He said give me time Until the day Of their resurrection Right And then what will he do In that time He will try to Misguide them And Allah Subhanallah Said you have the time And you go And you misguide If you want to misguide And You will be You are rejected And they will be rejected Whoever follows You will be rejected Allah said I will fill

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 honour of the prophets and messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him, and upon his family and his companions, a lot of peace and blessings be upon him. My brothers and sisters, in this whole issue of the questions of how dua can be accepted, sometimes I remind myself and you, and this is a reminder for all of us that we sometimes do things. The intention may be good, but we find that the results are not good. Now, you might say, well, if the intention is good, why is the result not good? Because in the deen, especially, and of course also in dunya, a good intention alone is not sufficient. With the good intention, we also need the right method. And the right method is the method of Rasulullah s.a.w. The method of the Anbiya, alayhi salam. If you consider the time that Rasulullah s.a.w. preached Islam, when he first announced Islam, how did he do that? He did that in the way that Anbiya, alayhi salam, present their message, which is clear, without any embellishment, without any change. Without trying to water it down, without trying to sugarcoat it, without anything, just straight as it is, as Allah subhanahu wa ta'ala ordered and commanded, the Anbiya, alayhi salam, presented that just like that. Rasulullah s.a.w. stood on Safa and called out, which was like an alarm call for the people and they came running. And he said that, I have come to announce to you that there is no one worthy of worship, and I am not worthy of worship. I accept Allah, and that if you do not leave the worship of others than Allah, that you are doing, then you will be punished by Allah subhanahu wa ta'ala. Now, if you think about this, and if we look at it from our perspective today, and the kinds of arguments that we seem to present, when we talk about dawah, people talk about how we must, make the message palatable and how we must sweeten it, and how we must present it in a way which is acceptable in the culture of the people that we are preaching it to. And that is how, for example, music came into Islam, even though it is prohibited, and it came in the name of dawah. Because people said, well, you know, these people are used to singing, and these people are used to singing, and they are not used to singing. And these people are used to dancing, and these people are used to drums, and these people are used to flutes and to, you know, harmoniums and so on. So therefore, we will sing khawalis and we will sing anashi, but the anashi will be sung with music and so on, because this is what these people are used to doing. This is how they worship their gods. And therefore, if we substitute the name of our God for their God, the job is done. Think about this. That is exactly how it came to be. Now, please understand that, interestingly, the reason why the leaders of other religions permitted many things, which were clearly prohibited in their scriptures, was to become popular and to attract people to their places of worship. The plea has always been the same. If we are too strict, we will drive away the youth. If we are too strict, we will drive away the people. But just look around you. Look around you, especially in America, especially all over Europe. And see what the result of this permissiveness has been. Right? Not only is there a degeneration of the values and ethics and morals of society, but even the places of worship that they tried to populate, there is, they were unsuccessful. Right? For example, adultery and fornication. Sex outside of marriage. This has been prohibited in all religions, without exception. You want to get married, you want to have sex, you get married. But there is no sex pre-marriage and no sex with someone who you are not married to after you get married. So that's called adultery. The other one is called fornication. So no sex outside of marriage. This is the rule in all religions. But see what's happened in the West. Sex outside of marriage is the norm. It is not only accepted, but this is the norm. People not having sex until they get married or after they get married, being faithful to their partners is the exception. Right? The average lifespan of a marriage, I was told the other day, something I was reading, it said, the average lifespan of a marriage in America is eight years. Which means that almost everyone that you meet is, if they are married, it's their second marriage. They have married somebody and they have divorced. The divorce is the norm, not remaining married. And think about it, just one generation before that, that is the fathers and mothers of the people who are currently married. So people who are now in their, you know, say thirties and so, their parents, their norm was to remain married. And we have a lot of older people who are, who have been marr

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 noble Prophet and the messengers. Muhammad, the Messenger of Allah, may peace and blessings be upon him, and upon his family and companions. Tasliman kathiran kathira. After that, my brothers and sisters, we are talking about the advice that Ibrahim Adham, Rahmatullah Ali, gave to the people of Basra. What he said to them when they asked him why their duas are not accepted. And as I mentioned before, he enumerated ten reasons why their duas were not accepted. We have looked at the first two, which is, he said, you have known Allah, but you do not fulfill the rights of Allah. And the second thing he said is that you have, you read and recite the book of Allah, but you do not act upon it. You do not act according to it. The third one he said is, you claim to love Rasulullah, but you abandon his sunnah. Just think about this. In many countries, they celebrate the birthday of Rasulullah. So first and foremost, they celebrate the birthday of Rasulullah on a particular day. It doesn't matter which day it is. On a particular day, usually they do it on the 12th or Abiyul Awal, on a particular day, and as a function, and, you know, people gathering together and reading Naath and Nasheed and whatnot, reciting and then giving speeches. That itself is wrong. It is not the sunnah. Rasulullah never did it. He never told anyone to do it. The Khulafa Rashidin didn't do it. None of the Sahaba did it. It is something that was started by the Fatimi Khulafa, the Fatimi dynasty, the Shia dynasty in Egypt, 300 years after Rasulullah passed away. So first of all, this is a, let me give you the historical data on this. So celebrating Miladun Nabi is completely and totally against, the sunnah of Rasulullah . Data part, if you think about, if you just look on the stages of people who are celebrating this, this event, we don't even know which date he was born. So anyway, in that name, every time I have looked, I have seen the majority of them are people who do not have beards. The beard was the sunnah of Rasulullah . So how ironic. That you claim to love Rasulullah , you will sing a Nasheed in praise of the Nabi , but you will not follow his sunnah with regard to his appearance. Your day begins with the manhus, with the, with the, with the, with the, nahusat of shaving your face, of taking away the sign of Rasulullah sunnah from your face. Your day begins with that. How ironic is that? Right? Now think about this. Allah told us why he sent Rasulullah . And he called the Rasulullah his blessing, his ni'mah. Allah said in Zawah Al-Imran, لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعْسَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوْا عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ Allah said, Indeed, Allah has done the believers a great favor by raising a messenger from among them, reciting to them his revelations, purifying them and teaching them the book and wisdom. For indeed, they had previously been clearly astray. Think about this. Allah called not the Qur'an, but the teacher of the Qur'an as a special blessing, as his ni'mah on the believers. And he emphasized that in two ways. One, by using the word لَقَدْ, surely indeed. And by how he ended the ayah by saying, وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ For indeed, they had previously been clearly astray. The Qur'an obviously is a ni'mah of Allah. It is a ni'mah of Allah. Islam itself is a ni'mah of Allah. But the reason Allah is calling Rasulullah the special ni'mah and not calling the Qur'an the ni'mah is because the Qur'an is locked. It's like a chest of, which is full of precious jewels, but it needs a key to be opened for you to access them. And that key is Muhammad . Without that key, the rest of, full of jewels cannot be accessed. You cannot use what Allah has given because you don't have the tool for that. You don't have the key for that. Muhammad is the password to that database of success called the Qur'an al-Karim. Without that password, that database cannot be accessed. Now what can be clearer than this? To show that it is only the way of Muhammad . His blessed sunnah, which is the right way, and that everything else is misguidance. Please reflect on the fact that people had been following some ideology or the other before the advent of Islam because they considered it to be the best way. People, they were not living under trees. They were not living as complete, like animals. They were not. They were living according to some system. And the two big systems of the time were the way of the Romans and the way of the Persians. These were the two dominant civilizations of dynasties of the time. And the Arabs followed some of

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 honour of the prophets and messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him, and upon his family and his companions, and peace and blessings be upon him. My brothers and sisters, the second question and second reason that Ibrahim Ahmad Hebron said to the people of Basra as the reason why their duas are not accepted, was he said you recite the book of Allah, but you do not act upon it. I remind myself and you, subhanAllah, that the purpose of all these reminders is for us to think about ourselves and say what is it that I am doing in my life and where does that fit? Does it fit the people who Allah subhanahu wa ta'ala, when Allah said, Udhoni astajib lakum, ask for the knowledge of the Prophet, and the knowledge of the Prophet, and the knowledge of the Prophet, and the knowledge of the Prophet, ask me and I will give you, who was Allah subhanahu wa ta'ala addressing? Allah subhanahu wa ta'ala was addressing the Sahaba of Rasulullah sallallahu alaihi wasallam. He was addressing the most obedient people that ever existed. He was addressing the best generation. He said, Udhoni. Now by definition, the promise of Allah, ask me and I will give you, extends to the end of time. But also, the condition of who those people should be also extends to the end of creation, to the end of time. Because the dua is for, Udhoni is for the people who are obedient to Allah subhanahu wa ta'ala. It came for them and it will be for those who are like them. Ittaba'hum bi-ihsan. Those who make their ittiba with excellence. I can understand that. I can understand and I can accept and certainly for myself, we cannot hope to be anywhere close to the Sahaba. But at least we need to be on the same path as them. We cannot be going in the opposite direction and expect our duas to be accepted like the duas of the Sahaba, Ridhwanullahi alaihi majma'in, used to be accepted. So let us be very clear in our minds and say that what is it that I am doing, which will make me somebody whose dua is never rejected. And that is to recite the book of Allah subhanahu wa ta'ala and to act upon it. In another place Allah subhanahu wa ta'ala said, Ya ayyuha allatheena amanu lima takooluna ma la tafa'aloon kabura maqtan inda Allahi an takoolu ma la tafa'aloon Allah subhanahu wa ta'ala said, Oh you who believe, how is it that you say something that you do not do? And it's a big issue with Allah subhanahu wa ta'ala. Kabura maqtan. It's a big issue with Allah subhanahu wa ta'ala that you say something which you do not do. So he's talking about living by our word, by living by what we proclaim to believe. Now Allah subhanahu wa ta'ala sent us his book, his word, that is the actual speech of Allah subhanahu wa ta'ala. This is what Allah subhanahu wa ta'ala said in a manner that pleases and is in keeping with his majesty and grace. So he sent this to Jubail-e-Salam and Jubail-e-Salam came and conveyed that by word, by speaking to Rasulullah . Rasulullah heard that, he memorized it, and he conveyed it again as speech to the Sahaba and the Sahaba listened to it and then they repeated it to each other and they memorized it and they wrote it down and it was preserved and it has been preserved in perfection from the time it was revealed. Alhamdulillah, till it reaches us. Now Allah sent us his book, which is the light of guidance and as a criterion between right and wrong. It is Al-Huda and it is Al-Furqan. These are the names of the Quran Al-Bajid. This is the guidance and it is the criterion between right and wrong. By mentioning stories of previous generations, the Quran Al-Kareem warns us, warns us about dangers and pitfalls in the journey of life. The Quran gives us information that only the Creator Allah can give about the day of judgment and beyond, about Jannah and Jahannam and so on. It tells us what to expect after we die, which only the one who will not die, Al-Hayyul Qayyum, Al-Hayyul Qayyum can say and can give. The Quran Al-Kareem came to prepare us for a life that is certain, but about which we know only what Allah told us. It came to show us what choices to make, which path to tread, which lifestyle to adopt and which priorities to have if we want salvation and eternal success. And therefore, everything begins with making a choice. A choice to live a life in obedience to Allah or the choice, may Allah protect us, to live a life in obedience to Khairullah, to something or someone other than Allah, including yourself. The path to eternal salvation and eternal success is only and only the path that leads, that is a life that is being led in order to please Allah alone. There is no other path. So anyone who believes that every way leads to Jannah, all paths leads

Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wa Salatu wa Salamu Ala Ashrafil Anbiya wal Mursaleen. Muhammad wa Rasulullah Sallallahu Alaihi Wa Ala Alihi wa Sahbihi Salam. Tasliman Kaseeran Kaseera. Homma Baadu. My brothers and sisters, we are looking at the list of reasons that Ibrahim Adhem, Rahmatullah Ali, gave to the people of Basra, the reasons why their duas were not being accepted. As I mentioned to you, the reason I am mentioning this to you and wish to remind myself and you that this does not only refer to the people of Basra, but it refers to us today. Why is our dua not being accepted? Maybe for one or more of these reasons. And the first of those reasons is, you have known Allah, but you have not fulfilled His rights. You have known Allah, but you have not fulfilled His rights. Now the rights of Allah SWT, what are they? In the right of Allah SWT, the first and foremost right of Allah SWT is the reason He created us. He said, I have not created the jinn and the insan, the human beings, for anything other than to worship Me. So the right of Allah SWT is that we worship only Him and obey only Him. We stand in Salah and we say, We don't say, We worship only you and we obey only you. Exclusivity in worship and obedience is the condition of acceptance of that worship. Not only worship and obedience, but both only for Allah. This means that when there is a temptation or a suggestion or even compulsion to include anyone or anything else in the worship and obedience of Allah SWT, this must be done. This is the definition of Shirk. Shirk is to include something or someone other than Allah in the worship of Allah or in asking help from Allah SWT. Now we must remember that obedience is worship. Obedience is worship. Itaat is Ibadah. We have the story of Uday bin Hatim RA, before he became Muslim, who came to Allah SWT and said, I came to visit Rasulullah SAW and was wearing a cross on a chain around his neck. Rasulullah SAW saw him and he recited this ayat of Surah Tawbah, where Allah said, Ittaqadhu ahbarahum waruhbanahum arbaban min doonillah walmasihabna maryam wama amiru illa liya'budu ilahan wahida la ilaha illahu subhanahu amma yudhahum wa ila ilayhi shrikoon. Allah SWT said, which means, they have taken, Allah said, they have taken their rabbis and their monks as arbab min doonillah, as objects of worship, as deities, instead of Allah SWT, as well as Masihah, son of Maryam, Jesus, the son of Mary, as lords, as arbab, as gods to be worshipped, besides Allah, even though they were commanded to worship none but one ilahum wahid, one Allah, one God. There is no God worthy of worship except Him. Glorified is He above what they associate with Him. Now, when Rasulullah SAW recited this ayah, Uday bin Hatim, before he became Muslim, he politely dissented and he said, Ya Rasulullah, we don't worship our priests. Rasulullah SAW asked him, is it not true that your priests have made some things which Allah SWT has prohibited halal for you? Meaning, is it not true that your priests have permitted something which Allah has prohibited? And that they have prohibited some things which Allah has permitted. Uday bin Hatim said, yes, that is true. And if you look in the Bible, you will see that both pork as well as alcohol are prohibited. But we see the Christians use both of them quite freely and so forth also with other people of the book. So he said, yes, that is true. Rasulullah SAW said, that is worship. So what is worship? To obey someone in opposition to Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To obey Allah SWT. To follow a rule or a law in opposition to a rule or law of Allah SWT is worship of that thing or that rule maker instead of Allah. So let us see what we do with what Allah SWT permitted and prohibited starting with Salah. Let us see who we obey when it comes to how we earn our living, how our businesses, our conduct and behavior, our likes and dislikes, the food we eat and our cultures. Do we follow the sunnah of Rasulullah SAW or our own whims and fancies, customs and practices? To follow someone or something in opposition to the word of Allah SWT and the teachings of his messenger SAW is to worship them instead of worshipping Allah SWT. That is why Allah SWT called such blind followership of desire shirk. Allah said, Allah said, In Surah Al-Furqan, Allah SWT said, Have you seen, O Prophet Muhammad SAW, the one who has taken, those who have taken their own desires as their God? Have you seen the one who has taken his or her own desire as their God? Will you then be a keeper over them? Will you intercede for them? Will you, will you try to, protect them? Will you advocate for them? And this is a question which is really a prohibition which is framed as a question. Will you do that? Meaning, do not do that. That gives us a sense of the gravity of th

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 prophets and messengers. Muhammad, the Messenger of Allah, peace and blessings be upon him, and upon his family and his companions, peace and blessings be upon him. My brothers and sisters, Alhamdulillah, we live in times where more and more it is essential for us to live and be in a state where our duas are accepted. Because we are faced with situations, either directly or we find other people are faced with situations. So we are indirectly affected. We seem to be completely out of control of human beings. But at least out of control of those human beings who are affected. Because after all they are created by human beings, so they are not out of control. But at least the people being oppressed, the people on the receiving end of the problem, they don't seem to have anything to do with the problem. They do not seem to have any control on the problem. So, and we are therefore, we have to turn to Allah because there is only He, Jalla Jalaluhu, who has complete and total control over everything. That is His Shaan. And therefore we turn to Allah. Now, when we do that, we know Allah told us to turn to Him. He said, Allah said, I will give you and I will accept your dua. I will listen to you. Yet we find that we ask Allah over and over again for many things. And these are good things. These are things which are critical and essential for us. But we find that this dua is not acceptable. It is not. We know Allah listens. There is no doubt about that. But we also know that we are, we don't get what we ask for. So big question is, uh, why does that happen? Why is it that we are in the situation where we are asking Allah Subhanahu wa ta'ala, Allah told us to ask and we are asking it, yet we are not given and it doesn't happen for us. To answer the question, let me tell you, uh, give you the reasons from the, in the voice and in the words of, uh, one of the greatest of the scholars of, uh, Islam, Ibrahim bin Adham, Rahim bin Ali, who was the son of one of the nobles of the kingdom of Balkh, which is in modern day Afghanistan. Um, his most famous student was Shaqeeq al-Balki, Rahim bin Ali, whose student was Hatim al-Assam, Rahim bin Ali. I did a series of, um, lectures and classes on the wisdom of Hatim al-Assam, Rahim bin Ali, uh, which, inshallah, maybe we will, repeat because people's memories are short. And, uh, also because it is important to remind ourselves again and again about these very important matters, even if our memory is good. Um, in those stories also is the very beautiful story of the daughter, little daughter of Hatim al-Assam, Rahim bin Ali, which at some point I will also tell you. Now, Ibrahim bin Adham, Rahim bin Ali was known for his asceticism, um, and, um, he is the one about whose story I have mentioned to you of how he went, uh, to the first Sheikh that he found when he left his kingdom. And, uh, this Sheikh made him stay in the stable of his horse for 12 years. Uh, he went to, he met the Sheikh and he asked him, he told him, I want to be a student. And the Sheikh said, well, uh, there is one condition. The condition is that you must obey me. I mean, I'm not going to obey you completely and totally. I mean, uh, Ibrahim Adham said, of course, I mean, you know, that's why I'm here. You're my Sheikh. Of course I will obey you. So he said, then he pointed to a building, an outbuilding, uh, away from his house. And he said, go and stay in that building. Now Hatim al-Assam went there and he found that it was a stable of a horse. It's very surprising. Why would the Sheikh send him to stay in the horse stable anyway? So in that stable, he, uh, cleaned it out and he, uh, put his, uh, bedding to, on one side. And, uh, he, um, in the evening, when the groom of the horse, the man who took care of the horse, when he brought the horse to the stable, the, the Sheikh. um, had left the stakeholder who was responsible for it in Hart black 솔직히 Cham Thatsoo, efficiency, kickoff, name, style of work, how did he gjorde icune Kield segen sev haises India which which we know de news milan I wonder he got no help form like, U diligence langshak They were all, every accountability was done at the same time drop the fleet. South of India, five days Right Yeah, I met, uh, a couple friends at the hotel, While he is sweeping the stable, he flicks a bit of dirt and dust on Ibrahim Adem. Ibrahim Adem is a prince. He is a nobleman. And in his own experience, he probably never even saw a groom because his horse would be brought to him by his ADC or somebody. And here is a groom who is so careless that he cannot sweep the stable properly without throwing some dust and dirt on a man who is sitting there in Musalla. Obviously, he gets irritated. Not that he does anything. He doesn't sort o

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 company of the prophets and messengers. Muhammad, the Messenger of Allah, peace and blessings be upon him, and upon him and his companions. Peace and blessings be upon him, and upon him and his companions. And I will continue. My brothers and sisters, One of the most fundamental factors and features of this life, this earth, I would like to say this time, but I think it's not just this time, it's all times, is the fact of uncertainty. And that is the reason why one of the most critical skills and abilities to develop in life is the ability to deal with ambiguity, the ability to remain with equanimity, the ability to still steer a course to your destination, despite whatever is happening around you in the world. Uncertainty and ambiguity is the only certainty in the world, in life. The one thing about which you can be absolutely certain is that I do not know what will happen tomorrow. Right? And as I said, I would like to say that this is a principle, I would like to say that this is a peculiarity, this is a peculiarity to this time, but that's not true. This has been the situation as long as humanity has lived on the face of the earth. Tomorrow is always uncertain. Take the time, I'm just going to give you one example. Take the time of the best of the best, of Rasulallah . If you read his seerah, and you should read his seerah, you study the seerah, not just read his seerah, if you study the seerah, what comes across? What is it that comes across? Stability, absolute predictability, total certainty, or total instability. Completely unpredictable. We don't know what will happen tomorrow. Which one? Is it an hints怪 . Is it deflectibility ? What's the praising ? Is it conclusion ? What is it? There's one clear question that depends on the situation of humanity. What's theajobal universe? It's going up and going down, it's going up and going down, and it's making discoveries. Let's be honest to make an excuses wherever sums backdrop a poem. This realise these minimal things- this change in enjoyable things, BC or whether you are talking about 4000 AD, whether you are talking about a bird flying through the air or a mosquito or a bee or a locust or whether you are talking about stealth bombers or A380 twin deck aircraft or a Cessna single seater, single propeller, anything that is in the air is affected by the law of gravity. Yes or no? So if I come to you and I say, you know what, this was true, we don't deny that, but today we live in America and this is 2025, the law of gravity does not apply. What will you say to me? You will say, no. You will say, no. You will say to me, your brother-in-law is a neurologist, why don't you ask him to prescribe a brain scan for you? Because something is, first of all, we have to see whether you have a brain itself and then we see if that brain is functioning or... And I can give you many examples, I don't want to waste your time. You have enough intelligence to figure out more examples. Take any fundamental law. What is fundamental about a fundamental law? That it does not change with time and place. Yes? If it changed with time and place, it would not be a fundamental law, as simple as that. And that is why the importance of Al-Quran Al-Kareem. Because the same one, Jalla Jalaluhu Amma Nawaluhu Al-Hayyul Qayyum Malikoo Samawati Wal Ardh Khaliqoo Kulli Ashyaa Wal Ahwal Allah Subhanahu Wa Ta'ala Jalla Jalaluhu The same one who created the law of gravity, the same one who created the law of thermodynamics, the same one who created every fundamental law, created laws of life, which are also fundamental. Which we know today as, in the Shari'i Stira, in the Islamic terminology, we call them Halal and Haram. What is Halal and Haram? They are fundamental laws. They don't change with time. They do not change with time. Pork. I'm going to ask you a question. Give me answers. Pork. Halal or Haram? Haram. You sure? Yes. Thousand years ago, was it Halal or Haram? Thousand years. So now it will be Halal or Haram. What about alcohol and all intoxicants? Alcohol and marijuana and you name it. Any drug, anything which alters the mind, no matter how it is taken, whether you drink it or you smoke it or you inject it in your blood or whatever. Halal or Haram? Haram. Today, tomorrow, day after. In America, is it Halal or Haram? Haram. Right? It is Haram. I'm talking about Islamic law. I'm not talking about somebody who changes the law. No. No. In Morocco, in Syria, in Pakistan, in India. Haram. Zina. Fornication. Adultery. Halal or Haram? Huh? Why so weak? Halal, right? So if I come to you and I say, you know, I agree it's Haram. But I've got a peculiar situation. My situation, nobody wants to marry me. Nobody will

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 honor of the prophets and messengers. Muhammad is the Messenger of Allah, peace and blessings be upon him, and upon his family and his companions. May peace be upon him and upon his family. My brothers and sisters, may Allah bless the questioners. One of my friends asked me a question based on the Fajr Reminder which was sent yesterday. And he asked, he said that I said in the Khatira, which I did, that to make a will against the Hukam of Allah subhanahu wa ta'ala is haram. And that is true. If I did not say to make a will against the Hukam of Allah, my apologies, but that's what was meant. And JazakAllah for the question. The Khatira was on whether it is permissible for anyone to change the laws that Allah subhanahu wa ta'ala created. On the basis of times have changed, geographies have changed, people have changed, cultures have changed, whatever, whatever, whatever. The question was, is it permissible or would it be permissible for people? And by people, I don't mean ordinary people like myself. I mean, even the ulama, even the scholars of the time. If all of them get together, if every single scholar, on the face of the earth at that time, if they all get together and they decide and they pass a resolution or they pass a or they make a fatwa or they give an opinion to say that any of the laws that Allah subhanahu wa ta'ala made is no longer viable, no longer permissible, no longer applicable, no longer valid. Then there. Their collective opinion would be trash, would be rejected, and they would face the wrath of Allah subhanahu wa ta'ala on the Day of Judgment for trying to change what Allah subhanahu wa ta'ala prescribed and commanded in the Quran al-Kareem. They would, in fact, leave the fold of Islam if they pass a ruling to say that anything which Allah subhanahu wa ta'ala prohibited is permissible. And if anything which Allah subhanahu wa ta'ala prohibited is permissible, then they would leave the fold of Islam. So they would leave the fold of Islam if they pass a ruling to say that anything which Allah has permitted is prohibited. Both ways, if they permit something which Allah has prohibited, they would leave the fold of Islam. And if they prohibit what Allah has permitted, they will leave the fold of Islam. Now, having said that, the question was therefore, can I write a will or not? There are two points to understand this. First of all, to write a will against the rules of Islam. The rules of inheritance that Allah subhanahu wa ta'ala mentioned in the Qur'an al-Kareem would be haram. If somebody wrote that will, then that action would be an action of kufr. If somebody wrote that will with the belief that his reasoning and his logic was correct and that the Qur'an is faulty and that the Qur'an should be changed and therefore since the Qur'an cannot be changed, therefore I will change my will and I will write a will in opposition to the Qur'an. For example, in the Qur'an, Allah subhanahu wa ta'ala gives the son two shares and the daughter one share. Now there are people who say this is unfair, this is anti-women, this is something which should be changed and they write a will giving their decision. So, the person who says that will, then he will write a will and the daughter will be given the same share. Now, this action is haram. To do that is kufr. And a person who does that with understanding, with believing that he is right or she is right has left the fold of Islam. Wallahu a'alam. May Allah subhanahu wa ta'ala guide us. Now you might say, well, I would like to give my son or daughter an equal, son and daughter in equal share. So, let me step one, take one step back. So, let me step one, take one step back. And say that first and foremost, your son and your daughter and you are the creatures of Allah. Allah created you. You are the slaves of Allah. Allah knows what is best for you. You do not know what is best for yourself. And that is the whole meaning of Islam to accept this fact. Number one. Number two is will refers to decreeing what should happen after you die. So, this is a very, something which is, should be clear and should be obvious, but it is not. Because many times, for example, in my business consulting practice, sometimes, mostly sons do this. They come to me and they say, what is my share in my father's property? So, I ask them, is your father alive? They say, yes, he is alive. So, I say your share is zero. You have no share in your father's property. Your father's property is your father's property. He can do whatever he wants with it. He can donate it to his cat. I am not saying that doing it is a good thing or that doing it is correct or doing it is something that he should do. But he has the p

https://youtu.be/cacSqpWOgSg Auto-generated transcript:It's a beautiful misty morning and we are walking here in Ashley, Razawai, in cyclist from a telephone, granting us these opportunities, the beautiful places and this company of good friends. There was a man called Hakim At-Tai. He was the chief of a tribe in Nets called At-Tab-Bahit-Bannu-Tai and his son Uday bin Hatim became a Muslim. He was one of the Sahaba. Hatim At-Tai was known for his generosity. And I remember one of the earliest stories that my mother told me, and I must have been a meek, I mean I was definitely under 10, I was probably maybe five or six years old, was the story of Hatim At-Tai. And she used to say Hatim Tai. So the story that my mother told me was that Hatim At-Tai was one day a man, he had a horse. He had a particular stallion which was very famous all over Arabia for its breeding and for its speed and all the noble qualities of a horse. And he was a very famous man. He was a very famous man. He was a very famous man. So Hatim At-Tai was famous as the owner of this horse. So a man came to him once and his intention was to buy this horse. So he came to his village. He came and met him. And as is the norm in our culture, when you meet somebody, even for a transactional reason, you don't immediately go there and start talking about the transactions. I've come to buy you a horse. I come to buy a car. I come to buy you a vehicle. I come to buy you a car. I come to buy you a vehicle. And this man bought me a horse. And it was a very, very nice horse. There was a courtesy involved. And you meet the person. And the person, you know the other person shows their hospitality to you. And so on. And all of this is part of the part of our culture. So this man went there and Hatim At-Tai, he came to see him. So Hatim At-Tai invited him home. And as we know in Islam, a guest has a right to be hosted by you for sure. And this is the case. This is the case. This is the case. three days without question any guest so he has a right to be hosted and so hot on tight no he we hosted him and so on and at the time of the meal they had this yeah wonderful roast meat and so on now they passed two days pass and then the man said to him I have come here with this intention of requesting you to sell your house to me so how do I say to him for once I wish you had not followed our culture he said what do you mean he said because we are going through a very difficult time in terms of drought having a massive drought here in this country and when you came as a guest said the only thing I had was the horse and I slaughtered the horse to for you to eat and if you had told me you came by the horse I wouldn't have started us now see this see the level of generosity see the level of you know the the hospitality toward the host what in Urdu we call mehmanawazi another story about Hathiman Tai which Maharani just told me is somebody asked him they said who do you know anybody who is more generous or have you met anyone who was more generous than yourself because Hathiman Tai was known for his amazing generosity as I mentioned and the man said yes I know someone who was more generous than me and he said I am not a generous person I am not a generous person than I am so this man said what's the story who's who this person so have to meant I said is somebody who owned 10 sheep so this person asking the question he said this is a strange thing a person owns ten sheep and he's more generous and you say yeah so he said what's the story so the story is that only when given services people have the capacity but to I went to the village of this person and so as this usual custom of people are being hospitable and this man he slaughtered one of his sheep and he brought him brought the meat and so on cooked it and brought it for heart even tie now how to a tie he said when I was eating the sheep and eating the meat he said I love the brain the mothers so this man noticed that I loved the minute so he said to him you stay here I'm going back he left he went away for a period really long period time and then he came back with a lot of bread beautifully cooked and as well and he said as I was leaving happened to pass by his place I see blood everywhere and I'm seeing carcasses of the sheep so he asked this man what happened here so I said no you love the brain of the sheep so I brought you the brain of all the sheep and I said you eat more and these sheep for you some 1500 Ceneri they should also leave you some life and it was just lie down horsehat Cu taking the dead body also thinking like that came long upset his feeling but he just said no I'm not saying people should be left in that we again troubling on this the son brought them so our elder brother OFVB Series? But maybe this business for my staff por reflection? Well there was a farmer called a gathering of some sheep and sheep were really being slaughtered in these

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, the Lord of the worlds, and peace and blessings be upon the honorable ones who have been sent by the messengers, Muhammad and the Messenger of Allah, peace and blessings be upon him and his family, and peace and blessings be upon him and his family. And then, my brothers and sisters, Sheikh recited the famous ayat of Surat Al-Baqarah after Ayat Al-Qursi. And he recited it starting from, But if you look at the ayat before that, Allah said, After Ayat Al-Qursi, Allah said, And after that, Now this ayah, Allah said, The one who denies, turns his back on, opposes, goes against, The Ta'gut, false deities, The one who denies the Ta'gut, False deities, false gods. And by deities and gods, it not only meant some stone image, It is everything which we consider to have power in our lives. And when you see, if you want to see, and ask yourself this question and say, Well, in my life, what has power? What am I giving power to? Then you will see, You will look at and see, what is it that you obey? Who do you obey? So it's not just a question of saying, power, I know my mother is so important, father is so important, But you don't even call them, you don't even go to see them, forget about obeying them, so there's no power. Power is, It's a function of obedience. So we obey those who we believe to be powerful in our lives, because, We feel that by obeying them, they will do something good for us. So Ta'gut can mean laws which are against the laws of Islam. For example, Allah created an entire system of inheritance. So when you die, Allah created a system whereby your wealth goes so much to your wife, so much to your husband, So much to your children, if your parents are alive, then so on to the parents, and so on and so on. Allah created a whole system. Now some Muslims are not happy with that. So they want to change that. So they will write a will, Which is against the Shari'ah distribution system of the Quran. And if you live in a country like this or in any of the non-Muslim countries, Then that will legally, from the perspective of the country, that will work. It is a legal document. But what you have done there is, you have gone against the law that Allah created in the Quran. And therefore you have committed Kufr, And you have left Islam. By writing such a will. Right? So Allah is saying the opposite. Allah is saying the one who does the opposite. The one who says, I have rejected Kufr. I have rejected Ta'gut. I have rejected all false deities. So I give you an example of false deity being a law. In this case, the law of inheritance. False deity can also be in terms of halal and halal. Allah created, He declared some things to be halal and some things to be haram. Some businesses to be halal, some businesses to be haram and so on. All of which are geared towards us. For us to benefit. Because Allah is the most powerful. Nobody can harm Allah. Nobody can benefit Allah. So if Allah for example, prohibited the use of intoxicants, Use of drugs, That is to help whom? One of the finest ways of destroying your life is, Start drugs. It won't take long, very quickly. You will be toast. Allah created laws of behavior with each other. To be dutiful and to be, to serve your parents. So, Between brothers and sisters. Allah said, If there are difficulties, solve those difficulties. Solve the problems. Don't create problems. Aslihu bayna akhawaiqu. Allah said, solve the problems between the brothers. Don't create problems. And so on. But if you go against those, Then you are befriending the Taawud. You are obeying the Taawud. So first thing I remind myself and you, Let us look in our lives and say, Who are the false gods that we are worshipping? Now you might say, I'm not worshipping, But this is worship. Worship is to obey. Nabi Sallallahu Alaihi Wasallam, One man from Najd, His name was Uday bin Hatim. He was from the, He was from the tribe of Banu Tai. And his father Hatim At-Tai was, A very famous, legendary figure in the, In the Jazirat-ul-Arab. And he was very, very famous for his hospitality. He was a very, very generous man. There are many amazing stories of Hatim At-Tai. So Uday bin Hatim was his son. And at that time, later on he became Muslim, Rada-e-Lanu. But at that time, He was a Christian. So he came to Nabi Sallallahu Alaihi Wasallam, And he was wearing a cross, Around his neck. So Rasool Sallallahu Alaihi Wasallam recited the ayat from Surah, Surah Tauba, Where Allah Subh'anaHu Wa Ta-A'la said, Which means, They have taken their Rabbis and their monks and their priests, As, Arbaab min Doonillah. As gods, Instead of, Allah Subh'anaHu Wa Ta-A'la. So Uday bin Hatim, He said, Ya Rasool Allah, I beg to differ, We do not worship our priests. Ya, Allah said, They have taken them as gods. It means, They are worshipping

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. And praise be to the Messenger of Allah, peace and blessings be upon him, and upon his family and his companions. And many, many thanks. And then what? My brothers and sisters, Death is not something unique. It's not something that we are shocked with. Death is a part of life. Allah announced and Allah told us, All souls taste death. And indeed, you will be rewarded on the Day of Resurrection. So whoever is shaken by the Fire and enters Paradise has won. And the life of this world is nothing but the death of all living things. Allah says, Every living thing will die. Every living thing will die. And you will surely get your full reward on the Day of Judgment. And then Allah gave us a criteria. Who Goshhzeh An-Nari Wa takiego ah is such a person whom Allah finally mentions to Him and Who will that班 خَرَ tangled in live that other person? Well, strength, So the first thing we do is we make du'a for your mother, our sister. May Allah grant her Jannatul Firdausul Aala bi Ghairi Hisab. May Allah fill her qawar with Noor. May Allah ease the path onwards for her. And may Allah give her and keep her and deal with her in a way that she could never have imagined in keeping with His Majesty and His Grace and His Generosity. Then Rasulullah said in the famous hadith in Muslim, Abu Hurairah reported that Rasulullah said, when the human being dies, when the son of Adam dies, all his deeds, all her deeds come to an end. A'n Abi Hurairah radiallahu anhu qaal, Qaal Rasulullah sallallahu alayhi wa sallam, Izaa maata bani Adam intafa' aamaluhoo illa min salaas, sazaqatu jaariya, au ilmu yantafa' bihi, au waladun salihun yad'u lahu. Rawahu Muslim. When a person dies. All deeds come to an end. So the first thing we understand from the ayat which I recited is the criterion of success. It's not how much money you have, which car you drive, what kind of house, none of that. Will you and I be freed from the hellfire and will we get Jannah? This is the criterion of success. Nobody can know for sure, so we keep on trying to be among those people who, inshallah, will be given Jannah. By staying away from everything which Allah prohibited, by doing what Allah told us to do, and by making a lot of istighfar, because no matter what we do, we will make mistakes, we have to. Allah has left the door of tawbah open, we use it. From the hadith, which I narrated, one part of it just... I'll tell you this now and the rest we'll see, inshallah. Rasulullah said, all deeds end with death. So the first thing we understand from that is what? Do it now. Anything good that you want to do, do it now. Don't wait till tomorrow because we don't know, nobody is guaranteed tomorrow. Do it now. Go to the masjid to pray, don't wait for somebody to bring you to the masjid. When you have money, give charity. Don't wait for a time, when? Because of life and things, you will not be able to give charity. Don't wait to do something good, which requires physical effort. If you have not done hajj, go do hajj. Don't wait until now you are so old, you cannot do and your fard is still not fulfilled. Whatever you do. Whatever good you think of doing, do it immediately, don't postpone it. And then Rasulullah said, all deeds end with death except three. Illa thalath. One, sadaqatul jariya. Two, any knowledge, beneficial knowledge. Two, any knowledge, beneficial knowledge. Three, the knowledge that you have been given, you teach it. And three, children who are salihaeen, who are good children, who are pious children, who make dua for you. Now think about that, these three things also refer to the actions of the individual himself or herself. Sadaqatul jariya, who is going to give it? You. My sadaqatul jariya, who must give? I. Ongoing charity, something which continues after you die. Build a masjid, build a madrasaheb, build a school, build a hospital, build a road, build a bridge, whatever is of benefit. It does not necessarily have to be a masjid. Alhamdulillah, this is very good, but it's not restricted to masajid and madaris. Any action of good for Allah. Any action of good for the world. Sadaqatul jariya. Teaching knowledge, you can teach or you can help somebody else to teach. All of that comes as part of teaching. Beneficial knowledge, again beneficial knowledge, obviously religious knowledge is very important. That should be, that is the first part, but that is not restricted to only religious knowledge. It's not only a question of teaching Quran and Hadith. Teaching anything of benefit. And the third one is children who are pious. Whose children are pious? Children of people who are pious are pious. Who will go to the masjid? Your children. When will your children go to t

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “When the human being dies, his deeds end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.”Source: Ṣaḥīḥ Muslim 1631 Grade: Sahih (authentic) according to Muslim عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ In Riyaad us Saliheen Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous descendant who prays for him (for the deceased)." [Muslim]. عَنْ أَبِي هُرَيْرَةَ قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ "‏إذا مات ابن آدم انقطع عمله إلا من ثلاث‏:‏ صدقة جارية ،أو علم ينتفع به، أو ولد صالح يدعو له‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏ How to Benefit the Deceased in the AfterlifeThe Prophet (peace and blessings of Allah be upon him) said: “When a person dies, all his deeds come to an end except three:Sadaqah jaariyah (ongoing charity, e.g. endowment)Beneficial knowledge (which he has left behind and others benefit from it)A righteous child who will pray for him.”(Reported by al-Tirmidhi, no 1376; he said this is a saheeh hasan hadeeth) Supplication - DuaBased on this, the most important thing that the living can do for the dead is supplicate for them. Ask for forgiveness and mercy for them, and for paradise and salvation from the hell fire. Prayers for forgiveness offered by both sons and daughters of the deceased bring great benefits, as the Prophet (peace and blessings of Allah be upon him) said: “A man’s status will be raised in Paradise and he will ask, ‘How did I get here?’ He will be told, ‘By your son’s du’aa’s (prayers) for forgiveness for you.” (Reported by Ibn Maajah, no 3660; see also Saheeh al-Jaami’, 1617) CharityAnother thing that may reach the deceased is sadaqah (charity) given on his/her behalf, because ‘Aa’ishah (may Allah be pleased with her) reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother has passed away, and if she could have spoken, she would have given something in charity. Will she receive a reward if I give something on her behalf?” He said, “Yes.” (Reported by al-Bukhaari, Fath, 1388) Hajj, Umrah, or FastingOther deeds that may also benefit the deceased are Hajj and ‘Umrah on their behalf, provided the living person has first performed Hajj and ‘Umrah on his or her own behalf already. Adullaah ibn Buraydah reported that his father (may Allaah be pleased with him) said: “While I was sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a woman came to him and said: ‘I gave my mother a slave-woman in charity, and now my mother has died.’ He said: ‘You have got your reward, and your right of inheritance has brought your gift back to you.’ She said, ‘O Messenger of Allaah, she still had one month to fast – can I fast it on her behalf?’ He said, ‘Fast it on her behalf.’ She said, ‘She never went to Hajj – can I perform Hajj on her behalf?’ He said, ‘Perform Hajj on her behalf.’” (Reported by Muslim, may Allaah have mercy on him, in his Saheeh, no. 1149)This shows that it is also permissible to fast on behalf of the deceased. Fulfill Vows of the DeceasedIbn ‘Abbaas (may Allah be pleased with him and his father) reported that a woman came to the Prophet (peace and blessings of Allah be upon him) and said: “My mother made a vow to perform Hajj but she died before she could do it. Can I perform Hajj on her behalf?” He said, “Yes, perform Hajj on her behalf. Don’t you think that if your mother owed a debt you would pay it off?” She said, “Yes.” He said, “Then pay off what is owed to Allah, for Allah is more deserving of having vows fulfilled.” (al-Bukhaari, al-Fath, 7315) Share in a Sacrificial AnimalAnother thing that may benefit the deceased is if his relative devotes a share to him of a sacrifice he offers. When the Prophet (peace and blessings of Allaah be upon him) offered a sacrifice, he said: “In the name of Allaah, O Allaah, on behalf of Muhammad and the family of Muhammad” (reported by Muslim, no. 1967) – and the family of Muhammad included both the living and the dead. قال الأصمعي،سمعت أعرابياً يتضرّع إلىٰ الله،بكلمات فقأت عيون البلاغة،و أيتمت جواهر الحكمة،سمعته يقول:كفىٰ بي عزاً أنْ أكون لك عبداً،و كفىٰ بي فخراً أنْ تكون لي ربّاً،*أنت كما أحب فاجعلني كما تُحب. .Al-Asma'i said, I heard a Bedouin Arab praying to AllahﷻWith words that opened the eyes of eloquence,And orphaned the jewels of wisdom,I heard him say:It is enough for me to be your slave,And it is enough for me to be proud that you are my Rabb,You are as I love, so make me as you like. Auto-generated transcript: In t

Auto-generated transcript:My brothers and sisters, may Allah bless my dear friend and brother, Omar Abdullah, for asking me beautiful questions. He and a couple of others who I truly appreciate because of the very good questions they ask. And the result of those good questions is that they get me to think and hopefully, you know, create content for myself primarily and then for whoever else is listening, which is potentially beneficial for us all, inshallah. So yesterday we were in Boston and we were walking. We were actually at the ISBCC. Big mosque, Islamic center in Boston, which is a beautiful place. Very, very well run. And from there, we had to go and visit a dear friend who's in the children's hospital. He's had this fifth open heart surgery. So I'm also asking you all to, because this goes globally, so I'm asking you all to make a lot of dua. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. sitting there and I asked him so how are you feeling and so on he doesn't shake I recited in the Sunday school graduation ceremony I recited surah they are seen 20 ayat and I have memorized some more so can I recite I think I get I know a 30 I think so can I decide them for you I said so I mean I'm honored yeah and imagine this is this young man he is I think he's about 13 or something as starting of 14 and he is going to open-heart surgery he's obviously has major major health issues and we ask Allah to give him complete cure inshallah and he's not wasting his time sitting there in the in the ICU in the room you know he's not going to be able to do anything he's not going to be able to do anything he's not going to be able to do anything he's not going to be able to do anything he's not going to be in nature any kind of serious injury in his out of bed so then all of that you know so he immediately that's awesome two Sohail Advampal I have66000 something did you memorize the Quran yes half it there I tell you this is a it's it's not just a compliment remember it's MashaAllah may Allah bless them So we were at this masjid And we had to go to the children's hospital And we Umar and I we said Well how do we go Do we take Do we take the Umar Neither of us had a car So He said do we take the metro or what I said let's see how far it is And they said It was about a mile So I said Let's just walk And we walked Lovely day A bit hot and humid But you know Nothing to worry about We passed the Very impressive Frontage of Harvard Medical School as well On the And then we went and met the gentleman Now on the way Umar asked me this question And he said In a marriage How do you deal with conflict I guess this applies to everything It's not just a question of marriage And I said How do you deal with conflict So I told him I said the Way to deal with Conflict is Very simple First and foremost Um Define Both of you sit down Both spouses Sit down And define The conflict So what is the conflict about And I'm a great believer In writing things down So if you Um Write things down It clarifies The matter So I just sit down And define the conflict So now Think about this When you are Defining the conflict And the purpose of that Definition is not Is not to have Say how do I see it How do you You know What is the conflict Come to one definition So whichever Obviously there are two different ways of seeing it Because there are two people involved But Those two people Make sure that you come to Make one definition What is the conflict Now this If you think about this This exercise Itself Is an exercise of Coming together Or collaborating To do something So the focus shifts from What am I saying What is he saying Or what is she saying You know Who is right Who is wrong Who is You know More powerful Less powerful All the usual Political things Political stuff That happens Especially In marital conflicts But You come to this The actual fact Which is What is the conflict about? What is the definition? I said Now once you write The definition down And you say This is the conflict Then you write A second one Which is to say What is the outcome We are looking for And don't just say The opposite of this No You say What outcome Do we want from this? So here is the conflict And what is the outcome That we want What is the solution That we want So ideal solution Again You are not convincing anybody You are not looking You are not looking You are not looking You are not looking You are not saying I am right You are wrong You are not convincing You are just saying Here is an objective exercise And be very clear Be as objective as you can So what is the Solution that I am looking for? So what is the conflict? And definition of the conflict And definition of the solution We say This is the solu

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 honour of the Prophets and Messengers, Muhammad, the Messenger of Allah, peace and blessings be upon him, and upon his family and companions, and on many, many others. My brothers and sisters, one of the most important hadiths, teachings of the Messenger of Allah, peace and blessings be upon him, the Prophet Muhammad, peace and blessings be upon him, is the hadith which you hear in almost every Jum'ah khutbah, which is, إِنَّ أَزْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَقَيْرُ الْحَدِيثِ هَذِي مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَعَلَىٰ لِهِ وَسَيُّ سَلَّمُ وَشَرُّ الْأُمُورِ مُهْدَثَاتُهَا وَكُلَّ مُهْدَثَةٍ بِدَاعَ وَكُلَّ بِدَاعَةٍ وَلَالَ وَكُلَّ ضَلَاظَةٍ فِي النَّارِ The Prophet Muhammad, peace and blessings be upon him, is reported to have said that the most truthful speech is the speech of Allah, which is the Kitab of Allah, the Holy Qur'an. And the best guidance is the guidance of his Messenger Muhammad, peace and blessings be upon him, and upon his family and companions. And then he said all corruption and all evil comes from innovations, comes from new things which are introduced into the religion. And he said, كُلَّ مُهْدَثَةٍ بِدَاعَ He said all of these things which are introduced, all of these are bida'at, all of these are innovations. كُلَّ بِدَاعَةٍ ضَلَاظَةٍ فِي النَّارِ All innovation is misguidance. وَكُلَّ ضَلَاظَةٍ فِي النَّارِ And all misguidance is in the hellfire. The reason I'm saying this is because we have to first of all remind ourselves from time to time. It is very important. Allah said the reminder is beneficial for the believers. So we need to remind ourselves. innovations especially in our deen, they come from the knowledge of Allah. For deen, they come in one or two places. One is in weddings, in nikah. We have a simple beautiful system, but people don't like simple beautiful systems. They want to create their own embellishments on those systems. The other place is connected with death. Connected with death. Now our system in Islam is that when a person dies, this person is, the body is bathed. And I won't go into all the details as well. You know what they are and we will do a seminar on that, InshaAllah. So body is bathed. It is wrapped in a shroud in the kafay. Then we pray Salatul Janaza on it, which is the dua of forgiveness. We seek forgiveness for the person who passed away. And then we take him to the cemetery and we place them in the grave. We put some kind of, you know, a piece of wood or something like this to prevent the soil from falling directly on the face. But then we, without a box, without a coffin, without anything, just the cloth, we bury that person. Nowadays they are calling it a green burial. Go look it up. Go look it up, green burial in Google. You will see what they are saying. So somebody sent me this thing. See what a beautiful thing. The body, the body goes back to the earth. I said we have been doing this for the last 1400 years. So don't tell me about it. This is the Islamic method. So when you go there to the graveyard, you do that. You cover up the grave and you go home. But what we do is on the, on the body itself, before Salatul Janaza itself, people put flowers. They put sheets of flowers. Right? And then when they carry the body to the grave, they are chanting something or the other. SubhanAllahi walhamdulillahi wala ila ila ila Allah wa Allah wa al-Ghwar. SubhanAllahi walhamdulillahi wala ila ila ila ila ila as this kind of song. And then when they put the body in the grave, then they will recite Quran. They will recite ayat from Suratul Baqarah. They will recite ayat from Suratul Hashar and so on and so forth. And they will recite Quran and they will stand on this side and recite Quran and on the other side and recite Quran. And it doesn't end with that. Then what do they do? Then on, and I'm talking to you about the customs of our place, which is the subcontinent. I think these are there more or less in some variations in many places. On the third day, the person dies on day, on this day, one day in between, third day. Third day, we have a custom which is called Ziyarat. In the Ziyarat custom, we have people all gathered together in the masjid. And they all read one, one Juz of the Quran. They give them little siparas. They all read, they sit in a circle. They all read one Juz of Quran. And then the Imam has to make collective dua for the person who passed away. We already made dua for the person who passed away with Salah ad-Dujana Zayah. What was that then? Then we got to make one more. And everybody sits together in this Ziyarat. Now in the Arabic word, in the Arabic language, Ziyarat, Ziyarat is an Arabic word which is also used in Urdu. Ziyarat means to meet somebody. So I sometimes tell people that I said, you know, it&#0

Auto-generated transcript:Salam alaikum wa rahmatullahi wa barakatuh. Salam alaikum wa rahmatullahi wa barakatuh. I remind myself that this is also a, or even first I remind it to myself, which is first of all, anyone who wants to be an Imam, and by Imam I mean Imam for one salah, for tarawi, Imam of the masjid, somebody wants to become a khatib, wants to give khutbah, and so forth. So I'm including all of that in this word, Imam. So anyone who wants to be an Imam must beware of what Rasulullah Sallallahu Alaihi Wasallam wants. And said, if anyone wants to be an Imam, don't give him Imam. If someone wants to be an Imam, do not make him the Imam. Now this advice itself is so completely contrary to our current understanding of leadership. Because our current understanding of leadership is that a person should want to be a leader, a person should then start making efforts. First to become a leader, a person should, you know, canvas for votes, a person should make speeches, he must, he or she must become popular with people, and they must try and somehow force people nicely or otherwise to vote for them and so on. Now again, please understand this, I'm not talking here about developing leadership qualities. This is very important. This is absolutely critically important. Everyone must do that. Learn how to, you know, develop leadership qualities. But wanting to actually become a leader, that's a different thing altogether. You might say, if I develop leadership qualities, then you are saying, don't become a leader or don't want, don't have this desire to become a leader. Then what is the point of having leadership qualities? You know, you might have this question. My submission is that. Developing leadership qualities and wanting to lead people are, I won't say they are contradictory things, but they are definitely not the same thing. They are definitely not something which is, you know, necessarily a progression. Leadership qualities means the simplest and the most important leadership quality is to take responsibility for your own life. So who is a leader? A leader is not somebody who has 5,000 followers or 50,000 followers. A leader is not a head of state. A leader is not a CEO of a company. A leader, in all of these positions, for example, CEOs of companies, heads of state, you have people with very poor leadership qualities. They get there one way or the other. One of the most common and easiest ways in which people become CEOs of companies is because their father was the CEO of the company. Their father is the owner of the company. In family businesses or in businesses where there's a, you know, somebody has a major shareholding, they're usually sons, but sometimes daughters. They automatically become members of the board. They automatically become, you know, CEOs of the company. And with disastrous results, with absolutely disastrous results because they are lousy leaders. They do not have the leadership quality in them. They've never developed those qualities. They are highly entitled. They are people who you just expect people to obey them just because they have the same surname as the owner and so forth. So that position has nothing to do with leadership qualities. I have known ordinary workers who are the most tremendous leaders in terms of their leadership qualities that I've ever encountered in my life. My plantation career in Guyana in South America and in the mining industry, which I worked in. I've seen people, people who have, in many cases, they have literally zero formal education. I mean, forget about getting MBAs or whatnot. MBA is the biggest con job in the world. They have no formal education. I mean, some of them never even went to school. But amazing leadership qualities, meaning people who have confidence, people who take responsibility for themselves and for those around them, people who are willing to invest in themselves. Invest themselves into the lives of other people, help them, people who are very kind and considerate and compassionate. All of these are signs of leadership. All of these are eminently important. They are very important. They must be developed. I'm not talking about that. I'm talking about this desire to be the boss, the desire to be the one that everybody, you know, follows. Right. So this is the desire for followership. That's what I mean by this imam. So I say that if somebody has this desire that people should follow me, that I should have authority over people, that I should be able to order people around and so on. If that is the kind of person it is, then they are the kind of people who will say, I want to become imam. I want to become the CEO. And Rasulullah Sallallahu Alaihi Wasallam said, for that reason alone, don't give him imamate. Do not make him an imam because he wants to be. So we are not even going beyond this to say, is he qualified, not qualified? How much Qura

https://youtu.be/ffhy1tIhsZ0 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 Prophet Muhammad, the Messenger of Allah, may Allah bless him and grant him many glories. And after him, my dear brother Umar, may Allah bless you. Umar is one of those who asks good questions and I, that is one of the reasons I love him. I love him for many other reasons. May Allah bless him, he is doing medicine now. And we hope Allah subhanahu wa ta'ala puts shifa in his hand, inshaAllah. And that he is able to help people all around the world. And Umar asked me two questions, as I said, he asked both questions. The first question he asked me was, in terms of marriage, how do you deal with marital conflict? You have a problem with your wife. I have a problem with my husband. What do you do? How do you deal with marital conflict? And the second question he asked was, what is the role of parents in a marital conflict? If there is a conflict, do the parents have a role? Should they have a role? And so on. What is the role of parents? Now, my answer is this, very simple. First and foremost, choose your conflicts. And the criterion of choice is, ask yourself, which is more important, the marriage or the conflict? And do it likewise. The problem happens because people pick the wrong fights. And they get themselves into a situation where even if you win the fight, you ask yourself, what did I really get? And you got nothing. You got nothing. In the process, you could have... You really put yourself in a situation where you would have destroyed or you had a good chance of destroying a perfectly good relationship. Now, that is a very stupid thing to do. That's a very stupid way of leading your life. So pick the conflict. And the second thing, as I already mentioned, is ask yourself, what is more important, the conflict, meaning winning the conflict, winning the argument or retaining the relationship? Sometimes it is a... You have to make the choice. And walking away from an argument is the best thing that you can do. Rasulullah mentioned in my hadith, he said that, I will guarantee a place in Jannah for the person who walks away from the argument, meaning he gives in even when he is right. So the question is, how much more important, because this hadith relates to a general situation, people situation, you and me situation, not necessarily a marriage situation. So if that is being said about this general situation, how much more important it is with regard to marriage? So ask yourself, is it worth arguing? And if it's not worth arguing, then don't argue. Leave it. Let your wife or your husband do whatever they want to do. Nothing is going to happen if they win the argument, if they do what they are doing, and you walk away from there. And I walk away, I don't mean make actually, you know, sort of stage a walkout. I mean just, just give in and say, okay, alhamdulillah, good for you. Do that. No problem. Leave it. Don't make a fuss. Don't sulk. You know, don't play these games. Because these games are, all of them without exception are destructive. Destructive to the relationship. So it's a very stupid thing to play games like that. So walk away and you will have a long and happy marriage. My principle with regard to my marriage is that as long as my wife does not want to do something which is against Islam, against the Sharia, I never say no. And alhamdulillah, I have a wife who will never do that. Her taqwa is better than mine, alhamdulillah. So she will never ask to do or want to do something which is against the Quran and Sunnah, against the Sharia. She is very particular about those things. So I have nothing to worry about. So I just say, yes, whatever you want to do, just do it. The bank book is in her hand. She is a co-signatory of the bank. I almost never go. She does the banking. My principle is very simple. If you want to spend all the money, please go ahead, be my guest. And then we will fast until the next paycheck. Right? So no problem with that. And obviously, we never had a problem, alhamdulillah. We have been married now 40 years. So something is going right, alhamdulillah. So this is the first issue of choose your battles. Choose your conflict. Choose your fights. And don't get into a fight where it has nothing to do with, it has nothing to do with, you know, that you're not going to, you're going to end up damaging your relationship. That is the very stupid thing. Second very important thing, question you asked was, what is the role of the parents? Again, very simple answer. And this is really addressed to the parents. Ask yourself, when you agreed to your daughter, your daughter marrying this man, and when you agreed to your son marrying this woman, did you think they were capable of being married? Did you think they were mature enough? D

https://youtu.be/zTx5mgShXAE Auto-generated transcript:My brothers and sisters, I'm walking on Watch Hog Road in Summers, Connecticut. And one of my favorite walks, as a matter of fact, when we arrived here in September 2019, I think it was, if I'm not mistaken, the 23rd or 24th of September. Straight off the plane, I started this walk. I came here, I walked, and I'm not describing for you the route because most of you don't know the route. But for those of you who know that, I went down Watch Hog Road to the end, took a left all the way to Pease Road, up Pease Road. All the way to Hall Hill Road at the cemetery and then back to Hall Hill Road to my brother-in-law's place. And the whole thing was about eight miles. Didn't realize that, how far it was going to be. And I remember there was a guy who was mowing the sidewalk near his house on the way. And I asked him, how do I get back to where I need to be? He said, oh, wow, you are very far away from there. So I said, anyway, I still need to go. So I did. Now, this is a little brook that I have passed over many, many times on these walks. They seem to have done a great job with repairing it and repairing this little bridge here and so on. You can see the brook. Literally, this is the beauty of this place, that the water is literally good enough to drink. Stop by deep. This is maybe about three feet deep or so, at least at this point. Has some fish. Lots of this aquatic greenery and very beautiful scenery. I've been on this walk many, many times. I see many things here. I will show you here some signs of wealth as we go forward. There's a guy who owns most of the upper land here, and he's recently bought himself a plane. And he's built himself an airport, a whole landing strip with a hangar and everything. So anyone who's feeling very rich because you have a nice car, well, there are people who are, for them, a nice car is not something they even think about. The reason I'm saying that is because this is one of the biggest, most confusing, most confounding, most problematic parts of our life. And that is the question of sustenance. The question of rizq. Most of us, if not all of us, at some point in time, we are subject to anxiety about our rizq, about our... about our sustenance. Will I get it? Will I not get it? What happens? And then we have to deal with all that is happening on the global scale. Although having said that, people like to talk about how global markets are going up and down and what... For example, right now, the war in the Middle East, or the impending war, the war that just stopped and we are not sure is it a ceasefire or a complete cessation. It's a complete cessation. It's a cessation of hostilities. Is it a peace? Be that as it may, how will it affect what will happen if the Suez Canal is blocked and so on and so on? A lot of anxiety over this. We spend a lot of anxious hours over this. We spend a lot of time in, frankly, useless conversation because the people who are talking all this will not be affected one way or the other. Because even if the stock market crashes, the only people who are affected are the people who have... stocks. If you don't have any stocks, if you are a mom and pop shop, you're selling something, then somebody is buying those things from you. You are a farmer, you are a carpenter, you are a mason, you are a plumber, you are somebody with a trade. This is the beauty that people don't seem to understand. If you have a trade, if you have something that is saleable in terms of your efforts, then you are a farmer. You are a farmer. You are a mason. You are a plumber. You are a farmer. You are a shepherd in terms of your knowledge. No market crash can ever touch you. But people don't want to learn that. They think it's infradict. How can I be a plumber? So don't be a plumber. Stop. That's nicer for you. Right? Always be somebody else's slave. It's up to you. I mean, you can free yourself by learning a trade or you can be a slave all your life. Anyway, that's a side note. Here's this hangar. This is where the plane, this man's plane is. You can see the heavy equipment that is around here. He's a tobacco farmer. So what I'll show you is the tobacco barns where they dry leaf tobacco. The kind of tobacco they grow is not what goes into cigarettes. This makes cigar wrappers. So this is the tobacco that is used. This is the bulk of the cigar. There's some other tobacco inside. Except that most people are not for cigar nowadays. So those are the hangars. Those are the tobacco drying sheds. They have slats on the sides. So the slats open and air flows through. Very much like what we used to have to dry rubber, sheet rubber in India. What you see here are the tobacco plants, the broad leaf. And what I'm coming up here with is the cornfield. Mace. Mace, corn. Makai. That is what yo

https://youtu.be/IDIR-TMhmAY Auto-generated transcript:My brothers and sisters, one of the tendencies that seems to be predominant today is the tendency to correct others. People seem to walk around with this thing as if it's their duty and Allah has sent them to correct others. And no one to convincing will seems to work. We try to tell them, Allah sent us to correct ourselves, to improve ourselves, to make our own better, to learn and practice this deen ourselves. But we do not correct others. In this video, I have already said that let not your correction, meaning the way you correct people, let not your correction, let not the way you correct people be worse than the mistake. It is so surprising. It is so surprising to see how this is happening. This is so common, so common, where you find people over and over again. The way they correct somebody is so awful that people forget about what was said, and they get stuck on how it was said. But this is the tendency, one single word, one single letter. I've seen this happening so many times, where the Imam, for example, is reciting Quran and doing a beautiful job, and thanks to his recitation, you are in khudu, you are able to concentrate, you are able to focus in your salah, and the quality of your salah, alhamdulillah, is better than it would otherwise have been. Okay? And then when the salah is finished, somebody will say to the Imam that that particular ayah in that particular ayah, that particular word that you pronounced was wrong in this way. You know, some issue of tajweed. Now, tajweed is important, there's no doubt about that. But we also know the usool that as long as the mistake is not a major mistake, as long as it's not changing the meaning of the word, and as long as it's not a mistake in Surah al-Fatiha, it's not such a serious mistake. But you focus on that. And the fact of the rest of the recitation is gone from you. Anyone with any grace would have complimented the Khari on the beauty of the recitation, but no. We want to show that I know better, that I am, you know, more knowledgeable than you and so on and so on. May Allah have mercy. And many such examples of how people in their enthusiasm, their correction is worse than the level of the mistake. Let me give you a beautiful example of how correction should be done. Okay? Okay. Okay. So, there was a man in Madinah, an elderly man, who was doing wudu incorrectly. And the two sons of Sayyidina Ali , Hassan and Hussein , they saw this. So they went to the man and Sayyidina Hassan Ibn Ali . He was a very good man. He was a very good man. He was a very good man. He said to the man, he said, uncle, my brother and I are having some disagreement with regard to the way in which wudu should be done. So if you don't mind, we will both do wudu before you. If you can please look at us and see and tell us which one is doing the wudu correctly and which one is making a mistake. And both of them, one by one, they did wudu. And obviously both of them did it correctly. Okay. So, the man realized what was going on. He realized that this was about him, not about them. So he said to them when they finished, he said, you have both performed the wudu wallahi by Allah. Both of you performed the wudu beautifully and correctly. And it was I who was mistaken. And he said, I thank you for your wisdom and your gentleness in teaching me. It is myicing and my salutations to your like without the teachings and rumors and news of one from among themselves going against you. It is in the middle and very deep with all of the μ unanimously. So in Day終 están estas or notargent discuss about what will takes place. It was simple and simple and a long marriage. You tell your wife that you wanted something to give. Now you are like that father, like the moo of the mother who has learnt and your little brother who doesn't know the mother. Your mom doesn't know what he needs. You don't want his belly there. That's your mother's husband to make these conditions difficult for you. lafee, dalalim, mubeen. Before that, they were in ignorance. They did not know anything. So, remember, always, when you get this urge to correct somebody, how you were or how you used to be, before you got whatever this knowledge is. Because, like they say, every saint has a past, and every sinner has a future. And think about how you would have felt if somebody had corrected you harshly or in public. Even though what you say may be correct. I'm not disputing that. I'm not disputing that, you know, what somebody tells you is wrong. Even if it's correct. So, before you launch off into this, this thing of, you know, wanting to correct somebody, first of all, ask yourself one question, which is, is this really worth correcting? Is it something that really should be corrected? And if it is worth correcting, then what is the best way to do that? And do it in that best way. And if the ans

Auto-generated transcript:The purpose of Deen is to excel in it. Allah SWT said, Allah did not say to differentiate between who is doing evil and who is doing good. No. The question of evil does not arise. It says, in the good, who does the best? So it's very important for us, especially when we are out in the path of Allah SWT, to ensure that we do, whatever we do, to the absolute best of our ability. And obviously it goes without saying that if you want to do something to the best of your ability, then you have to know how to do it. It doesn't come by birth. It doesn't come by enthusiasm alone. Enthusiasm must never be confused for expertise. They're two different things. In battle, for example, you have an experienced warrior, soldier, you have a soldier, you have a soldier, you have a soldier, you've got an enthusiastic one. The enthusiastic one only dies faster. That's all. Right? Nothing else. He'll never win. There's no way that an enthusiastic soldier who does not have the experience is going to beat a true warrior. Enthusiasm means that he will only die faster. So also in Deen. It's very important for us to ensure that we learn. To give you a chance to learn. So we're going to give you one live example which happened just now. It is not a criticism of you. When you decide, when you narrate a hadith after the Salah, what is the correct way of doing that? You're holding a book in your hand. The first thing it starts from is to say, what are you holding in your hand? So stand up there and say, As-Salaam-Alaikum wa Rahmatullah. Because this is our way. We first greet people. As-Salaam. Qabar al-Khalaam. Say As-Salaam-Alaikum wa Rahmatullah wa Barakatuh. This is a hadith from Muntaqab-e-Hadith. And if it's a book which generally people may not know who is the author, say the name of the author. Yusuf Qandawi Rahmatullah Ali. If you're using Ayatul Salihin, you need not say it because we know who the author is. But if you're using a book which most people may not know, say the author. And then you say, Bismillahir-Rahmanir-Rahim. Then you say, Alhamdulillah. Alhamdulillahi Rabbil Alameen. Wa Salatu wa Salamu Ala Sharifil Anbiya wal Mursaleen. Muhammadur Rasool Allahi Sallallahu Alaihi Wasallam. Or some version of that. And then you come to the hadith. This is our way. This is not simply open the book, start the hadith. No. Salam. Then what are you saying? And start with Bismillah. We start with Bismillah. And then we say, Salatuna Salam wa Rasoola Salam. Then you come to the hadith. Now, these are simple things. But this is what I advise you and myself is that when you go out in Jamaat, my submission is create a course of what every person in the Jamaat should learn, depending on the duration of the Jamaat. If it's the sale of the Jamaat, then something which is fit for three days. If it's a chilla Jamaat, then something for 40 days. If it's a four months, then so on so on. Create a course. Go with the course. Now, the course is not for people to become Muftis. No. You will be surprised. I'll tell you two incidents, real life incidents. We had a group of teenagers who went to with one of our Imams to for Umrah. There they are sitting in a mudhakara and another Alim was with them. He said, who was the wife of Sayyidina Ali bin Abi Talib? They did not know. Can you believe it? Teenagers. All of them, all of them, beards. They were going for Umrah so they obviously concerned God to them. They come from families which come regularly to the Masjid. Who is the wife of Sayyidina Ali bin Abi Talib and they don't know. Another one. One of them. he asked the Imam from where he went, he said, Sheikh, you say Rasool Allah, Rasool Allah, what does that mean? Who asked? The kid. This is a teenager, he's not a kid. Really interesting, seriously. Where is the kid? He's past his bulukh, his baliq. He does not know what Rasool Allah means. The reason I'm saying this to you is not to tell you that the people here are particularly ignorant. This is the state of people today. You will be amazed the level of ignorance, of the depth of ignorance. They can't be level. People come here for Salatul Janaza. I can, I can guarantee you there are not five percent of that majma there who know the dua of Maqbara to do for the personal pastor. On the other hand, they will say, is this going to be done in the Shafi'i way or the Hanafi way? My point is, what difference does it make? You don't know the dua of Maqbara anyway. So Shafi'i way, Hanafi way, Maliki way, Ambali way, this way, that way, who cares? So the focus is very different. The focus is on looking for differences. Is it Shafi'i, is it Hanafi, is this? And they don't, I have done a khatira here. I asked them, okay, what are you? I am Hanafi. Very good. What was the name of your Imam? He says, Hanafi. He says I'm Hanafi, he does not ev

https://youtu.be/YfXXUY_NyaI Auto-generated transcript:In the name of God, the Most Gracious, the Most Merciful. All praise is due to God, the Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad, may God bless him and grant him peace and blessings upon him and his family. And after all this, in response to a question I was asked by one of my very dear friends who is doing his 6-year Alimut course in Madrasa. And his question was, he said, I have difficulty remembering technical terms, shuraiz, tala'ats, and I have difficulty remembering masail, and being able to quote them, babatim, quote them extempore, and so on. And I feel bad because after studying all these years, I still can't get myself, I can't remember these things. Now it's of course absolutely understandable, especially with the shuraiz, tala'at, because the words, the names are in Arabic. Arabic is not his. Another point, he has not learnt Arabic itself. So just a matter of, you know, memorizing that or mugging it up, something. So my advice to him and myself and anyone else interested. First and foremost, look at the Quran. Look at and examine your niyyah. Why are you studying this course? Why have you taken the time and the trouble? May Allah bless you and put barakah in this and make it easy for you. Why have you taken the time and the trouble to enroll in a full-time course in Islam, an Alimut course? Why? First ask that question. And if the answer is that I want to become an Alim, I want to be somebody who will be addressed as Maulana. Then make istighfa or make tawbah. And do not go to the next class until your heart is free from this aib, from this very big sickness. Continuously make tawbah, right? It means if you go to the next class, continuously make tawbah. Because this is the worst reason to study Islam. And I'm not saying this by myself. This is the hadith from Rasulullah , where I think if I'm not mistaken, it is Abdullah ibn Mas'ud who quoted this. And he said that the Prophet said, do not study Islam for three reasons. Do not study for three reasons. One is to argue with the fukaha, is to argue with the scholars, is to argue with the jurists. And the second one, reason why you should not learn Islam, is to look good before the sufahaar, to look good before the fools, which includes all of us. People who have little or no knowledge, who try to pretend to be knowledgeable, and general, janta, awamunnas. And the third one he says, to attract people towards you, to attract the eyes of people towards you. Meaning to become popular for Facebook likes and thumbs up and whatever it is. So here is the Nabi telling us specifically why not to study Islam. So you say that I'm studying Islam so I can, you know, in my heart you may not say that, but that I may be called alim, I may be addressed as Maulana Fulan bin Fulan, then that's the worst reason to study Islam. So I said, if you continue to do that, may Allah protect us, you know, we might be answered by Allah swt. So why should you study then? First and foremost, we should study deen, because it is our dire need. It is something which is even more important than food and water. Something which is more important than food and water. You might say, well, you know, what's more important than food and water? I said deen, because, if I do not get food and water for a certain period of time, I will die. That's it. But if I don't know my deen, and I live a long life, because I did not know anything and I didn't make any effort to learn anything, and my long life was spent in disobedience of Allah swt, in rebellion against Allah swt, in all kinds of stuff, and I die, even though I had plenty to eat and drink, even though I lived in luxury, the chances are that I might end up in Jahannam. If Allah does not forgive me. So, therefore, knowing deen is the number one important thing in life for a Muslim. Far more important than food and water, so obviously far more important than whatever professional qualification that you are getting, far more important than becoming a doctor, engineer, blah blah blah, what not. So, why are you rolling? Why am I rolling? Because, this is the most important thing. So, I am going to give this my best time of the day, my maximum effort, I am going to spend money if I need to spend money, and then I will learn this deen, because, number one, this is the most critically important thing for me to learn. So, that's one. Secondly, as far as quoting Vabhati Maan swan is concerned, who said that quoting quoting extreme poor is required? It's not required. There is absolutely no problem if you are asked a question and you refer to a book and you look it up and you answer the question. Now, I know that part of this problem is because of also, may Allah protect us, the way we teach. Because we have taken into our deen-e-mada, that is, the system o

Auto-generated transcript:In the name of Allah, the Gracious, the Merciful. All praise belongs 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 and blessings be upon him, and upon his family and companions. May peace and blessings be upon him. Our brothers and sisters, we are in the sacred month of Muharram, one of the four sacred months. That's also the beginning of the new year. We ask Allah to make this a year in which we can gain His Rida. You will notice that I am not saying this will be a year full of peace and harmony and this and that, because all of those are the effects of the Rida of Allah . There is no sense in asking for peace and harmony and prosperity and health and so on, when our life is going in the opposite direction, trying to attract the anger of Allah. You cannot have any of that stuff if Allah is angry. The only way to have peace and harmony and health and wealth and so on and so forth is if Allah is pleased with us. So I don't ask for any of the effects. They will happen. They have to happen. There is no way that somebody who Allah is pleased with will suffer in the sense of this dunya. It may look like suffering even, but that won't be suffering from the sense of this dunya. So we ask Allah to enable us to live lives which please Him . The ayat of Surah Tawbah which I recited before you, the meaning of which is Allah said, Verily the number of months with Allah is twelve. Twelve months in a year. So was it ordained by Allah on the day when He created the heavens and the earth. Four of them are sacred. That is the right religion. Abu Bakr narrated that Rasul said, The year is twelve months of which four are sacred. Three are consecutive, meaning one following the other, which are Dhul Qaidah, Dhul Hijjah and Muharram. And then Rajab, which comes between Juma'at and Shaaban. And this is in Bukhari. Allah said the about this ayat, which is the ayat from Surah Tawbah E Expertly Allah said Allah has chosen I'm sure He said Allah has chosen a special thing, a special people, special creations. He has chosen I'm sure the first creation. From among the angels. He chose kinship entourage of Allah and among all mankind, He chose intercessors of Allah. From speech, he chose the remembrance of himself, which is dhikr. From among the spaces on the earth, he chose the masajid, the mosques. From among the months, he chose Ramadan and the sacred months. So venerate that which has been chosen by Allah, because people of understanding and wisdom respect that which has been chosen by him, Jalla Jalaluhu, and this is from Tafseer ibn Kathir. Abu Hurairah, radiallahu anhu, in a hadith reported in Muslim Sharif, said that Rasulullah sallallahu alaihi wa sallam said the best fast after Ramadan is in the month of Muharram. So Muharram is a month in which Rasulullah sallallahu alaihi wa sallam encouraged us to fast during this month, as much as you can, as many days as you can, with special significance given to the 10th, which is called the Yawm al-Ashara, the second. Ashura, which is the 10th of Muharram, which is tomorrow. And Nabi sallallahu alaihi wa sallam, the recommendation is to fast not only that one day by itself, but to fast either the 9th and 10th, which is today and tomorrow, or to fast 10th and 11th, which is Saturday and Sunday. So whatever you like, inshallah. Infiqus Sunnah, Sheikh Sayyid Sadiq says, Abu Hurairah, radiallahu anhu, reported, I asked Rasulullah, Rasulullah sallallahu alaihi wa sallam, which salah, which prayer is the best after the fardh prayers? Please note, he's asking after the fardh prayer. There's no question about the fardh prayer being the best of all prayers. Nabi sallallahu alaihi wa sallam was asked, which is the best deed? He said to pray the fardh salah at its time. At its time, on time, not delayed and so on and so forth, as soon as the time comes. So fardh salah. So after the fardh salah, which is the best? And Nabi sallallahu alaihi wa sallam said, the prayer during the middle of the night, which is tahajjud. And then he says, Abu Hurairah, radiallahu anhu, I asked, which fasting is the best after that of Ramadan? Because again, Ramadan is the best. That is the rukun of deen. It's a pillar of Islam. It's something which Allah has ordained for us. And Nabi sallallahu alaihi wa sallam said, the month of Allah, that you call Muharram. And this is in Musnad Imam Ahmed, in Muslim and in Abi Dawud. Rasulullah sallallahu alaihi wa sallam said, fasting on the day of Ashura has great merit. I hope that Allah subhanahu wa ta'ala will accept it as expiation, forgiveness for sins in the previous year. And this is in Sahih Muslim. Abdullah bin Abbas radiallahu anhu narrated, when Rasulullah sallallahu alaihi wa sallam fasted on the day of Ashura and told the people to fast, they said, Ya Rasulullah, this is a day that is ven

Auto-generated transcript:Bismillah, walhamdulillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi wa man wala. And the Prophet sallallahu alayhi wa sallam taught us that any gathering in which Allah subhanahu wa ta'ala is not mentioned and in which salutations, salat and salam are not sent on Rasulullah sallallahu alayhi wa sallam will be a means of regret on the Day of Judgment. So we remind ourselves of the ultimate reality. We are here as a family. That it is Allah subhanahu wa ta'ala who has blessed us to be part of this family. Either genetically or through the institution of marriage. And it is Allah subhanahu wa ta'ala who aligns hearts together or makes them divert from each other. As Rasulullah sallallahu alayhi wa sallam said that the hearts are built. Between the fingers, if you will, the fingers of Allah subhanahu wa ta'ala. And Allah is above all comparisons. So don't imagine it to be fingers. So Allah subhanahu wa ta'ala makes people's hearts come together. Aligned in harmony, in resonance. And vice versa. Anyone who seeks guidance from Allah subhanahu wa ta'ala. Allah. Who is sincere in their seeking of Allah subhanahu wa ta'ala. Allah subhanahu wa ta'ala guides either directly or through the companions and the family that Allah surrounds that person with. Because as human beings we are social creatures. We need companionship. We need support. We need encouragement. There will be moments of weakness. Somebody calls us and pulls us along. To share our joys. To be together in moments of happiness and joy. And also for support in moments that are not as pleasant for us. For our nafs. So we thank Allah subhanahu wa ta'ala. For gathering us. In this blessed gathering of the family. And this is a good opportunity to remember those who have preceded us. Our parents. Who are not with us. Mummy and Baba. My parents. My parents. Yawar's parents. MyThis year has been the best anniversary of chance of yourDDiG's greatness. Today is you live with patience. sorrow, safe and healthy. And grace. and inshallah leaving behind a legacy of deen, of righteousness, of virtue, of good character with their children, with their grandchildren, investing in them not just to give them an economically sound future but one which is moral, which is one of beautiful character one of haya, of modesty, one of concern for humanity one of wanting good for everyone so we thank Allah SWT for gathering us with this concern and in this family may Allah SWT illuminate the graves of all of those who have preceded us and may Allah SWT make their qubur avenues and passages of Jannah because we are to follow them soon and one day these little babies who are sitting here will sit and be talking just like we are talking today and some of them will be sitting here and they will be saying, and some of them will be saying, and some of them will be saying, and some of them will be saying, and some of them may remember us and some of them will not remember us but even if they make dua that those who preceded us inshallah will feel the cool breeze in our graves so what is our responsibility, those who have been given this and who are mature enough is to raise a generation that knows their deen that is righteous, that has concern for all of humanity and for the preservation of this deen because Allah SWT created us to be His ibad, to worship Him as He wants us to be to interact with each other as He wants us to be to transact with each other as He wants us to be and to care for each other as He wants us to be and Allah SWT made us fortunately from this Ummah of Rasulullah SAW the Khairul Ummah which is a very special Ummah and a great honour that we should be proud of that we are Muslims not just Muslims but people from the Ummah of Rasulullah SAW which on the Day of Judgment will compose 80 of the 100 rows of people going to Jannah Musa will see his Ummah from the whole horizon that is going to Paradise and he will say was there anyone else more than my Ummah who will go to Paradise then he will be shown another Ummah that is much bigger and he said this is much greater than your Ummah which is headed for Paradise and he said he will be asked whose Ummah is that he said this is the Ummah of Ahmad and in one narration he said I want to be from the Ummah of Ahmad and he was told no you are a Nabi and a Rasul and you were destined to come much before his Ummah to imagine Ulul Azm of the great honoured Prophets wanted to be part of this Ummah and we have been given this distinction without admonition without asking for it so let us fulfill the responsibility of the great honour and position that we have been given and live the rest of our lives in a way that is in full compliance with our Deen Allah tells us O you who believe submit to Allah completely and come to us as a community that & you alone will be deserving this is from Allah this is not Deen It is Full sub

https://youtu.be/bzav-icohZk Auto-generated transcript:My brothers and sisters, there was a very famous anthropologist and American anthropologist archaeologist called Margaret Mead. So, somebody asked her once, they said, when was the beginning of civilization? And she said a wonderful thing. She said, they found a, in one of the archaeological digs, she said they found a skeleton of a person whose femur had broken and joined and healed. So, the femur is the big bone of the leg. She said that is the beginning of civilization. So, they said what has the joining of a femur got to do with the beginning of civilization? So, they said, what has the joining of a femur got to do with the beginning of civilization? So, she said that in the wild, if an animal breaks a femur, that is a death sentence. Because once the big bone of the leg is broken, the animal can't run. And if the animal can't run, that animal is dead. It can't find food, and so either it'll die of starvation, or something will get it. The healing and joining of the femur means that somebody took the leg and went back to the front yard, and it will come back to its former state. So, it's a death sentence. So, the two animals, they were actually in the wild, but they were in a care of that animal and they fed it and they took care of it until it was able to walk again. So in this case it was a human being who obviously suffered some kind of accident and broke his or her femur but there was somebody there who took the time and trouble to take care of them and made sure that you know they were and the femur doesn't join fast it's a big bone so it takes time so they took care of them fed them whatnot until their leg was healed and she said this is the beginning of civilization. So my understanding from this and I submit to you is that civilization is not like what we seem to believe today which they all the fancy sexy technology we have it you have this AI which can do this and this robot which can do that effectively the robot is doing what another human being can do with his eyes shut in a less efficient manner and we are very impressed that this robot did all this just because it's a machine and so forth so I won't go into discussing that but my point is that that's not civilization. Civilization is how we treat each other how we talk to each other how we take care of each other in times of need how we go out of our way to provide for each other in my research for my book the business of family business I spoke to and I have read about many entrepreneurs startup stories and one of the startup stories this man says that she's been with our company for you know god knows from the beginning inception almost number 30th or something else so as to what keeps you there and he's not even the highest paid or anything like that he said what keeps you there is the fact that one day I was away on a sales trip and my child fell seriously ill and he says that my boss, who is the founder of the company, without being asked, he came home, took my wife and my son to the hospital, and then when the child was whatever they had to do, they did it. And the child had been admitted into the hospital and was going to be there overnight and happened to stay there for a day or two. He says, my boss, the founder of the business, he said to my wife, you go home and take care of whatever you need to do at home and I'll stay here. And he stayed awake with the child the whole night, looking after my child. And I was away, selling whatever product I was selling for that company. He said, now, that is debt. As far as I'm concerned, that is debt. And nothing will take me away from that organization. So my submission to you when I ask myself the same question is, what are the legacies that we are creating? Now, the thing is to understand this, that this doesn't happen overnight. That man, whoever it was, didn't do it because he suddenly had a brainwave on that day. He didn't do it to get brownie points. He didn't do it to say, you know, I'm not going to do this. I'm going to let my salesman work wherever he's working. I don't want to disturb the sales. I can make some money. Let me go and spend them on like, no. This is the result of the way he was raised. The way he was brought up. Think about this. Today, when you look at the so-called global leaders we have, and I guess that is one of the convenient things because the way we are today, we can literally look at any of them. Randomly. And you come to the same conclusion. So if you look at them, each one is more evil than the other. Each one is causing more destruction, more harm, more misery, more heartache to innocent people than the other. But think about that. That that same person today, there was a time when he was a toddler. There was a time when he was younger than that. There was a time when he was in a nursery with

Auto-generated transcript:My brothers and sisters, Allah SWT addressed us, addressed the believers. And he said, which means, he actually said, Allah SWT said, O you who believe. So first thing to think about and reflect on is Allah is addressing the believers. So Allah is not saying you don't believe. Allah is not addressing the Mushrikeen and the Kuffar and this one and that one. People don't believe. No, Allah is saying, O you who believe. Number one. Number two, any ayat which begins with, We know that this is a hukum of Allah. Whatever comes after that is the command. Therefore, it must be obeyed. So what is the command? Allah says, Enter into Islam completely. Now think about that. This is the believers. And remember, the ayat did not come for you and me. When the ayat came, who are the believers there? It's Abu Bakr and Omar and Osman and Ali and Talha and Zubair. All the Sahaba of Rasulullah SAW. These are the best of the best. The first generation, the best generation, the people who learned Islam at the feet of the Prophet. Allah is addressing them and saying, Enter into Islam fully and completely. Right? So therefore, the first thing we understand is that simply saying, My name is Abdul Rahman or saying that, I say to Allah, There is no God but Allah. I say to Muhammad Rasulullah. Or saying that my father and grandfather and great grandfather, What not, I'm a born Muslim. None of this matters. Islam is about me. Islam is about you individually as a person. It doesn't matter who your father, grandfather was. Because if you look at the Sahaba, The first generation, Every single one, One of them was a convert. Every one of them was a revert. It's only Abdul Abid Zubair and the others. Radha Allah anhu. Radha Allah anhum. And then, of course, The grandchildren of Rasulullah SAW. These were the people who were born into Islam. Because both Sayyidah Fatima and Sayyidah Ali were Muslim. And Abdul Abid Zubair, His father Zubair bin Awam and his mother Asma bin Abi Bakr. They were Muslim. But other than that, The first generation, The first generation who came, There was nobody. I mean, every single one of them was a revert. So it doesn't matter whether my ancestors and my extended family, Whether they are Muslim, non-Muslim. What matters is me. So I need to look at myself. You need to look at yourself and say, Have I entered completely into Islam as Allah subhanahu wa ta'ala wishes me to do? As Allah subhanahu wa ta'ala commanded me to do? Right? So that's the first question to ask yourself. Then Allah continued in the ayah. Allah said, See the beauty of the, The Bayan of the Quran. Allah said, Allah did not say don't follow shaytan. Allah did not say don't go, Don't go with shaytan. Allah said don't follow the footsteps of shaytan. Khutuwat. Now, What is the meaning of saying don't follow footsteps? When you're talking about footsteps, What are you looking at there? Small to the big. Eh? Small to the big. Small to the big. Okay. What else? The path. Paths, actions. No, just physically. If I say, Hudaifah is there, right? So supposing I tell you don't follow Hudaifah's, Don't follow Hudaifah. That's one thing. Don't go with Hudaifah is one thing. Don't follow his footsteps means, Where is Hudaifah? Is he there? The same direction. He's going. Is he physically there? No, he's not. Exactly. The first thing, First thing to understand is the only time you're going to say, Don't follow the footsteps of so and so, Is when the person himself is not there. If the person is there, You won't say don't follow. You'll say don't follow him. You won't say, You won't talk about footsteps. Here's the guy in front of you. Follow him. Don't follow him. Whatever. Right? But the moment you're saying don't follow footsteps means, That the person is not there. Now, What does it mean? Therefore, If I follow the footsteps of Shaitaan, Whose responsibility is it? Yours. Shaitaan is not even there. I can't say he took me. He did. He is not there. How is he? Right? His footsteps. I chose and I decided that I wanted to follow the footsteps of Shaitaan. And I chose to do that when Allah told me don't do it. Just imagine how serious is this matter. La tatabbu qutwa di Shaitaan. Then Allah confirms and He says, Truly, Shaitaan is your worst enemy. Adaw mubeen. He is an open enemy. Not hidden. He is not coming out of nowhere. We know who Shaitaan is. We know what he represents. We know what he represents. Right? Now, today, May Allah have mercy on all of us. If you look at the problem, The general problem of the Muslims. Right? It is not that we, May Allah have mercy, It is not that we have become atheist, Or we deny Allah Subhanahu wa ta'ala, Or we deliberately go and do something which we know to be, No. We also come and do something which we

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, the Lord of the worlds. And peace and blessings be upon the Messengers and Prophets, Muhammad and the Messenger of Allah, peace and blessings be upon him and upon his family and his companions. From Abado. One of my very good and dear friends asked me a question on behalf of his friend. He said, my friend, he's asking, he says, I believe in God. But why do I need religion? I believe in God. So I believe in Allah. But why do I need Islam? For what? Why do I need Islam? I believe in Allah. Why do I need religion? So let me take it a step further to answer him. Because this is a question that might be in the minds of many people. It's not only him. Let me take it a step further. And the step further I want to take it is You say, I believe in God. I believe in Allah. Why do I need religion? So I will say to you that you believe in Allah. You don't even need to believe in Allah. First, take that, take from there. You do not need to believe in Allah to be a Muslim. in Allah. So don't believe in Allah. There are lots of atheists in the world. They're not getting cancer. They're not getting COVID. They're not getting paralyzed. They're not dying. They're living happily, right? Lots of atheists. So why do you need to believe in God? Second point, you might say, well, I am an honest, decent, ethical, moral human being. I will not lie. I will not cheat. I will not fornicate. I will not run away with somebody else's wife. I will not murder. I will not use foul language because I will not use drugs. I will not drink alcohol, right? Because to do all of these things, I don't need to have some threat of Jahannam or some, you know, enticement or reward of Jannah to do that. This is a decent way of doing things. I don't need to have some threat of Jahannam or some, you know, of living in this life. And between you and me, I know, I know many people, including atheists in this country and other countries who are among the most beautiful people that I know. Absolute integrity. I will trust them with my life without a second thought. But they're not Muslim. They're not anything. They don't believe in God, nothing. So why do you need to believe in God? Why do you need to believe in God? Why do you need to believe in God? Why do you need to believe in God? Why do you need to believe in God? Why do you need to believe in God? Why should you believe in God? think about this because these are things, that is the reason why, I'll come to the answer to this, but that is the reason why, we have this very loose attitude towards religion. But because we really don't understand the significance, the importance of it. So let me tell you why? Isn't this crashed into knowledge? Okay. Isn't this iron "...zythNoR..." Isn't this iron... Isa saying, Kanchan? Isn't this iron... Isa saying, Kanchan? Allah subhanahu wa ta'ala told us why. Allah subhanahu wa ta'ala said, أَمَّا يَتَسَاءَلُونَ عَنِ النَّبَيِّ الْعَظِيمِ أَلَّذِي هُمْ فِيهِ مُخْتَلِفُونَ كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ In Surah An-Naba, Allah subhanahu wa ta'ala said, What is all this argument? What is this big fighting? Somebody says there is a day of judgment. Somebody says there is no day of judgment. Somebody says you will be resurrected after you die. Somebody says no resurrection. I become mud and dust and what not. What is all this argument? What is this argument about the Nabail Azeem, about the great news, the great day, the great, you know, Nabal? What is this argument? Allah said, You will find out. Definitely you will find out. ثُمَّ كَلَّا سَيَعْلَمُونَ And then, see the beauty of the Bayan of the Quran. So Allah subhanahu wa ta'ala is now telling you why you should believe in God, in Allah, and why you need religion. And it's not for these reasons. It's not because to be a nice human being, to be honest, to have a good marriage, to be successful. No, no, no, no, no. For this you don't need God. You don't need religion. For this you need a brain. You need to stop being stupid. Right? You need to stop being stupid. Simple as that. Get some intelligence. Get some, make your brain work for a change. You don't need God and religion for this. Allah is saying now, Allah is showing us. So what does Allah do? Allah subhanahu wa ta'ala draws our attention to the world that we live in. To the world that we live in. To the world that we can see around us. I walk in Ashley Reservoir. I see the beautiful water. I see the trees. I see that yesterday I see, I saw deer walking on water. Now there is actually a video of that deer walking on water. If you don't believe that, I'll show it to you. What people don't know is there is a path there, which got covered with water. I know bec

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 hearts of the prophets and messengers. Muhammad is the Messenger of Allah, peace and blessings be upon him and upon his family. And peace and blessings be upon him and upon his family. Fahima Badu, my brothers and sisters. One of the things that is very commonly known and reported about the way the Sahaba, Ridwanullahi alaihi wa ajma'in, used to sit in the presence of Rasulullah . Two things that were the hallmarks of their manners, or three things rather. One was that they would sit as close to the Prophet as they could. So right up in front of the Mimbar, as close to the Prophet . To the extent that in the famous Hadith Jibreel, after mentioning the appearance of Jibreel , the first thing he says is that he came and he sat with his knees touching the knees of Rasulullah . Now just think about that. Not only does that show how close he would have been to the Prophet , but it also shows that the only, if you think about it, the only way you can sit facing somebody with your knees touching his knees, is when you are sitting in a position of Tashahud. Right? You are in that position when we sit in Tashahud, kneeling down. So this is the respect. And Jibreel is the Prince of the Malaika. He is the head of the Malaika. He is himself a Rasul of Allah . That is the reverence for Rasulullah and obviously for what he represents. Because this is not only love for the individual, it's love and respect for what he represents as the Rasul of Allah . He is the Messenger of Allah . So in our context today, it is the reverence that we need to have and show with respect to what he said, with his Hadith, with respect to what he brought, which is the Kalam of Allah himself . So the first thing that is mentioned about the way the Sahaba used to sit was that they sat very close to the members. They didn't sit on the edges of the circle. They didn't sit on the edges of the Masjid. They definitely didn't sit with their back to the Masjid. They didn't sit on the edges of the Masjid. They definitely didn't sit with their back to the Masjid. backs to the wall of the masjid and their legs extended out you know towards the khibla and towards the position of rasulallah sallallahu alaihi wa sallam they definitely didn't do that so people who do that which is the norm seems to be in this country should find the dalil for this what is your dalil for sitting in the masjid when there's no uzar right it's not as if you're an old man and your back won't keep you up so you need some support for your back in that case you sit in a chair but you sit with your back to the wall with your feet extended in the direction of the khibla and we have the shelves which are full of mushafs the quran right in the same place so your feet are extended towards the quran your feet are extended towards the khibla your feet are extended in the face of the teacher the face of the khatib the face of the alim the face of the imam the face of the imam i mean how evil and how disgusting and how ill-mannered is that but we find this is common we find children sitting like that so-called children because these are children with beards so these are you know young adults uh they are not even some are teenagers some are beyond being teenagers and tragedies we also see their parents sitting like that and my question is especially the parents the children some of these youngsters were born here but especially the parents not a single one of them was born in this country so you were born in a country where if you did that somebody would literally beat you probably so you desire you were raised to show respect to the kitab Allah to show respect to the imam to show respect to the masjid so what happened to that how come you don't practice it anymore and you have not taught your children to practice that anymore how terrible terrible terrible is that so that is the first thing sitting in a respectful position sitting close close to the member, close to the speaker, close to the teacher. Second one is which is reported about the Sahaba was they sat absolutely still. They didn't fidget. They didn't fiddle. They didn't move around. They didn't do the equivalent of what we see the whole time, which is pulling out your phone and, you know, with your face in the phone. Obviously, they didn't have phones. But the point is that they didn't do any of that. They sat absolutely still. And the narrator of the Hadith, he says that they sat so still that birds could perch on their heads and the bird wouldn't fly away because the perch moved. So they sat so completely still. And the third thing which is mentioned about them is their attitude of complete and total respect. They spoke almost. They spoke in whispers. They definite

Auto-generated transcript:In the name of Allah, Most Gracious, Most Merciful. Alhamdulillahi Rabbil Alameen. Wasalatu wassalamu ala ash-shaytani anbiya wal-munsaleen. Muhammad Rasulullah sallallahu alayhi wa ala alihi wa sahbihi salam. Tasliman kathiran kathiran. From now on, my brothers and sisters. Allah subhanahu wa ta'ala said in Surah Al-Hujurat. A'udhu billahi min ash-shaytan al-rajim. In the name of Allah, Most Gracious, Most Merciful. Ya ayyuha alladhina amanu la tuqaddimu bayna yadehi allahi wa rasulihi wa attaqullah. Inna allaha sami'un alim. Ya ayyuha alladhina amanu la tarfa'u aswatakum fawqa sawti al-nabi'i. Wa la tajharu lahu bilqawli kajjahri ba'dikum li ba'd. Anta habata amalukum wa antum la tash'urun. Allah subhanahu wa ta'ala said which means, O believers. Do not proceed. Do not go ahead in any matter. Ahead of the decree of Allah and his messenger. Do not proceed in any matter before a decree from Allah and his messenger. Which means, wait for what Allah said and his messengers have said. And then do it. Don't precede that. Don't try to preempt that. And fear Allah. Surely Allah is all-hearing, all-knowing. And then Allah says again. Allah repeats this word of command. O believers. Do not raise your voices above the voice of the Prophet sallallahu alayhi wa sallam. Nor speak loudly to him as you do to one another. Or your deeds will become null and void while you are unaware. You will not even know but your deeds will be wiped out. Now, what is being taught here? If you see this beautiful. The Hadith of the Holy Quran. Is the issue of Adab. The issue of respect. An attitude of deep and great respect. For Allah subhanahu wa ta'ala and his Prophet sallallahu alayhi wa sallam. So, my question to myself is, why is this so important? Why is it so important that Allah subhanahu wa ta'ala, not only is He commanding the believers, which means inshallah us, to lower our voices and not speak loudly to the Rasul, like we do amongst ourselves? What's so important and why is that? And the answer to that is, that for everything, to benefit from everything, there is a system, there is a method, there is a way. If you want to benefit from that system, you have to follow that way. Otherwise, you will not be able to benefit. The way of benefiting from Islam is through adab, through respect, deep and abiding respect in the word of Allah and in the teachings of Muhammad Rasulullah. And if you don't do that, then we cannot benefit from Islam, we cannot benefit from the kitab of Allah, we cannot benefit from Islam. We cannot benefit from the teachings of Rasulullah . Now think about this, that Allah is saying, if you raise your voice above the voice of the Nabi , Allah will wipe out your deeds. What does that mean? If somebody lands on the Day of Judgment, and may Allah protect us from being that person, and you land up there on Jai'f Judgment, you spent your whole life doing all kinds of good stuff, you went for Hajj many, many times, you gave a lot of sadaqah, you prayed, you did all kinds of good things. But when you reach before Allah , nothing is there, and your book of deeds is blank, because you did not show the respect for Rasulullah , which was his due. Now, what happens to somebody who has no deeds? He goes to Jahannam. The Prophet said, I am the one who has no deeds. I am the one who has no deeds. I am the one who has no deeds. I am the one who has no deeds. Now, when this ayat was revealed, Sayyidina Omar , he was a man with a very deep commanding and powerful voice. He started, when he would then, after this ayah was revealed, whenever he would speak to the Prophet , he would mumble. He would speak in a very low voice, and he would mumble. So, Nabi asked him, what's wrong with you? Why are you speaking like this? And he discovered that he had put pebbles into his mouth. And he said, Ya Rasulullah, Allah revealed this ayah that if my voice goes above your voice, then I will go to Jahannam. So, I am trying to keep my voice down. Another beautiful narration with regard to this ayah is Thabit bin Khays , who was a chieftain of the Khazraj. And he was a true believer. He was one of the great Sahaba of Rasulullah . After this ayah was revealed, Thabit bin Khays stopped coming to the Masjid of the Nabi . Right? He stopped coming to the Masjid of Rasulullah . Now, so obviously he was somebody who Nabi loved very much. He was a prominent person. So, you know, when he was not there, people missed him. So, Rasulullah asked somebody, what happened to him? Where is he? They said, Ya Rasulullah, somebody went and checked with him. So, they said, Ya Rasulullah, he is in his house. And he is constant. He is constantly crying. The whole time he is only weeping. So, because he says that I speak, my voice is loud. And Allah Subhanahu wa ta'ala prescribed punishment for somebody who has a loud voice and whose voice goes above yo

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, Lord of the worlds. And peace and blessings be upon the honor of the prophets and messengers, and praise be to the Messenger of Allah, may peace and blessings be upon him and his family, and upon his family and his companions, and on many many things. From Abadu, my brothers and sisters, a very important matter that I want to speak to you about. And that is, somebody asked me this very wonderful question. The question they asked me was, they said that somebody has given a fatwa to say that if you do not own your own house, if you do not own a house, then to buy your first house, it is permissible to use an interest bearing mortgage. Right? The fatwa is, if you don't own a house, it is permissible to, get a house using an interest bearing mortgage. So I thought, let me clarify this once and for all. And for that, the excuse or the logic they have given, they used two terms which are Shari'i terms. One, they said that this is, to own a house is Darurah. To own a house is Darur. Darurah is the Shari'a. Darurah is something which, if you don't have this, if you don't have that, you will perish. Right? If you don't have that, you will perish. So in that case, the Haram becomes Halat. For example, if I don't get dinner today, can I use that to eat something Haram? No. Because if I don't eat one meal, nothing will happen to me. I won't die. But if I am not able to get any food, for say three days, four days, nothing. Not one scrap. So at the end of three days or four days, that's a different level of Darurah, different level of desperation. That's understanding about the word Darurah. The second word or term they used was that, since you are living in Darul Harb, Darul Harb. So I thought, let me explain this to you. And of course, this is recorded, so you can go and listen to it again and again if you like. First and foremost principle to understand is this, that all goodness, all khair, all barakah, all blessing is only and only in the obedience of Allah . Not in disobedience of Allah. So first get this thing settled. Once and for all, settle this in your mind. Don't live in confusion that there is no goodness, goodness in the disobedience of Allah. For example, somebody asked Rasulullah sallallahu alaihi wasallam, they said, Ya Rasulullah, if there is some medicine in which there is some alcohol, there is something which is haram, which is not, you know, the whole thing is not alcohol, but Rasulullah sallallahu alaihi wasallam said, there is no goodness in what Allah has prohibited. Period. So there is no goodness in what Allah has prohibited. There is no, no evil in what Allah has permitted. So all goodness comes from obeying Allah and all evil comes from disobeying Allah. That is the first thing which I want you to understand and fit in your mind. Then let me explain the second term which is, this term which is used in the, by the scholars called Darul Harb. Now Darul Harb and so on is not part of any, is not part of the, is not in the Quran and Sunnah, but this is terminology that was later on, created by the scholars. Alhamdulillah, it's good terminology, nothing wrong with that, but you must understand what it means. There are three classifications of states, of countries, three classifications. One is Darul Islam. Darul Islam is a country which is ruled by Muslims according to the Sharia of Islam. Right? Completely everything. The civil law, the criminal law, the law, concerning family law, right? Every single thing in this country is run completely and totally 100% according to the Sharia of Islam. There is no disobedience of Allah which is permitted in that country and that country is ruled by Muslims. This is called Darul Islam. Now I won't comment on, in today's world which country is like this. I'll leave that to, I'll leave you to discover that. Number two is a country in which the country may be ruled by Muslims or non-Muslims, doesn't matter. But in that country, they may have laws which are, some laws may resemble Islamic laws, some laws may actually be Islamic laws, right? According to the Sharia. For example, the criminal law may be according to the Islamic Sharia, but in terms of finance, this country has commercial banks, this country, the government itself borrows money from commercial banks and is paying interest, and it allows commercial banking in the country. Maybe it's got a distillery somewhere, maybe it's got a casino somewhere, maybe it allows this and allows that, maybe it allows the public consumption of alcohol, and so on and so forth. So this country is a mixture of laws, right? But as far as Muslims are concerned, in that country, there are no restrictions on Muslims to follow their own personal law in their lives. So if a Muslim wants to get, wants to pray, alhamdulil

https://youtu.be/8g4Wt9POJOM Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. Peace and blessings of Allah be upon the noble Prophet and the Messengers. The Messenger of Allah, may peace and blessings of Allah be upon him, and his family and his companions. May peace and blessings of Allah be upon him, and his family and his companions. My brothers and sisters, once again, the Ashley of the Wire. It's a flux of geese. And doing what geese do, which is, if you can see, they have appended themselves to get up the grass and stuff and the weeds at the bottom. And everything, everyone in the universe is engaged in Ahmad, in action. And nobody is sitting still. As they say, in the morning when the sun rises, whether you are a lion or if you are a gazelle, you start running. Because if you don't run, you die. You get eaten or you starve. And that's the secret of success, is start running. Action. I remind myself anew that we talk about the dawah. Of Rasulullah, peace and blessings of Allah be upon him. But reflect on, think about this. 40 years, for 40 years before he preached a single ayah. Rasulullah, peace and blessings of Allah be upon him, was born in Makkah. He lived in Makkah. He was a toddler and a teenager in Makkah. He was a young man in Makkah. He was in his 30s in Makkah. It's only when he, was 40 that he received the first Wahi. Now during all these years, he lived in a society which was, if anything, more promiscuous, more permissive, more vice-filled, than absolutely anything that we know even today. Because in Makkah of that time, prostitution was not only legal, but it was so common, that we know the hadith of Sayyidina Ayesha Siddique Harad-e-Ranhai. She said that if a prostitute became pregnant, then she would just come out, and she would just point to a man, and say, he is the father of the baby. And the man accepted. No one even contested that. And say, I'm not the father. Now obviously this was before, DNA checks and what not so. You know. No one castigated or criticized the prostitute. You can say, well, how could he do that? Which was accepted or normal. And the reason, the man, whoever it was, was pointed at and accepted, was because, he couldn't be absolutely certain, but it would have been some, this lady was somebody he would have visited. So he said, okay, so maybe it happened. So the point is that, permissiveness and promiscuity was at that level. Alcohol flowed through the society like water. Almost everybody, illa mashallah, there were some of the Sahaba who were not, but otherwise almost everybody was what today you would call an alcoholic. At some stage of alcoholism. To the extent that we have the, the saying and the call of Sayyidina Omar Ibn al-Khattab where he said that if Islam had not come to me, if I had not come to Islam, he said I would have died either because of the effect of alcohol or I would have died in a, what we would call today a bar fight. Heard of, you know, got into a fight because of with other people who were drinking and I would have died. He said Islam is what saved me. So this is how common these things were and this is how, you know, evil society was. In that society, Rasool Allah long before he declared prophethood, got the title, As-Sadiq ul-Ameen. The truthful and the trustworthy. He did business, and he was, he became known as a good businessman. But there were many other good businessmen. So he was, he didn't stand out as the best businessman in Makkah, the businessman who made the most profit, the businessman who accumulated the most capital, the businessman who had the biggest caravans. No. He got identified as the most honest businessman in the world. The businessman with the highest integrity. And that's how he also got the proposal from Saeeda Khadija for marriage because she was impressed with his, not only with his, not just with his business acumen, maybe not with that at all, because she was a very fine businesswoman in her own right. But with his integrity and his sadaqat, his, his title of Sadiq ul-Ameer, it should be noted and remembered that he got it before he announced his prophethood, he got it before he announced Islam, and this remained with him lifelong. To the extent that even when people went against him because of Islam and they planned to kill him and so on, even at that time they had given into his safekeeping, their valuables. And when he left Makkah to go to Madinah, he left with those things and he said return these to their owners because I can no longer take care of them. The point I want to make for myself and you is that to impress Islam upon people, to open the hearts of people to Islam, to open the hearts of people to Islam, you don't always need even the Qarnam of Allah. Many times a simple receipt, a simple business transaction receipt is enough. Naila, forgive us, this is where we fall

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, the Lord of the worlds. And peace and blessings be upon the honorable Prophet Muhammad and upon his companions. My dear respected brothers, sisters, elders. The topic of my khutbah today is marriage in Islam. And there are two reasons for that. One is that this month and next month we seem to have a spate of those who are who seem to be absolutely determined to commit matrimony. So I thought maybe it's a good idea to give them some idea of what it means. And secondly, this khutbah is, and the one in Baitul Salam, is part of a global khutbah for this Jummah on the subject of Islam, which was started by the Jum'ah Talma South Africa. And for the same reason, which is the amount of absolute proliferation of marriages going bad. And marriages breaking up. So this is a very important part. It's not simply essential for the young people that every time they see a sheikh, they say, sheikh, please make dua, I should get married. And then one month later, they say, sheikh, please make dua, I should get married. And then one month later, they say, sheikh, please make dua, I should get married. And then one month later, whatever. Marriage is perhaps the most important relationship that you are likely to enter into in your life, but also the most complicated. So the first thing to get out of your mind is that marriage is simple. It's not simple. It's very complicated. And you can make your marriage and your home a heaven on earth, or a living hell. That choice is in your hands alone. By you, I mean the husband and the wife. Nobody else. It is your choice alone. And it is a choice. So choose wisely because you will have to live with it. Not anybody else. Allah said in His Kitab al-Qur'an al-Kareem, Wa min ayatihi an khalaqa lakum min anfusih, wa min ayatihi an khalaqa lakum min anfusih, And from His verses, Allah said, Allah said in His Kitab al-Qur'an al-Kareem, Wa min ayatihi an khalaqa lakum min anfusih, kum azwajah, li taskunu ilayha, wa ja'ala baynakum mawaddatun wa rahmah, inna fee thalika la ayatin li qawmin yatafakkaroon. In Surah Ar-Rum, Allah said, among His signs, and Allah called this one of His signs, Jalla Shah Anhu, and among His signs is this that He creates for you mates out of your own kind. So that, and Allah is now, mentioning three reasons for this. So that you find contentment, sukoon with them. And then He said, and therefore He puts in that relationship, mawadda wa rahmah, love and mercy between you. Inna fee thalika la ayatin li qawmin yatafakkaroon. And behold in this, there are signs and messages for people, And behold in this, there are signs and messages for people, who receive the blessings of Allah, who reflect and think, people who have intelligence. As I'm sure most of you know, if you don't know, you should be aware that in Islam, marriage is a legal contract. The khutba for the marriage and all of that is icing on the cake. The marriage is valid even if there is no khutba. It's a legal contract between two people in the presence of two witnesses after the payment of mahram. It's a legal contract between two people in the presence of two witnesses after the payment of mahram. The witnesses, the best of the witnesses is Allah subhanahu wa ta'ala Himself. And the ones making that contract will be accountable to Him. It is therefore essential to understand what they are contracting to do. The ayat of the Quran, which I recited before you, speaks about the institution of marriage and mentions specifically three features that Allah subhanahu wa ta'ala blessed it with. Allah used three words in this ayah. The first word that Allah subhanahu wa ta'ala used is sukoon. And Allah says, وَمِنْ آيَاتِهِ أَنْقَلَقَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا لِتَسْكُونُوا إِلَيْهَا And among His signs is this that He creates for you mates out of your own kind, so that you may find sukoon with them. Sukoon is a word which we also use in Urdu. So those of you who know Urdu, you know what it means. In Arabic, in the diacritical marks, the symbols on the letters, which are added to the letters to modify their pronunciation and meaning, they indicate how the letter is to be pronounced. Fatha, dhamma, kathra and sukoon, these are called haraka. The word haraka means the word that is used in the Quran. It is the word that is used in the Quran. Haraka in Urdu, harkat means movement. So fatha, dhamma, kathra shows whether the letter is to be pronounced as A, E or O. Sukoon is the opposite of haraka. Sukoon is the absence of movement. So when there is a sukoon on a letter, that letter is going over. That letter is in the same place. Sukoon is the opposite of haraka. Sukoon is the absence of movement. Sukoon is the absence of movement. Sukoon is the absence of movement. Sukoon Jeffery is you. Sukoon is the absence of movement. Sukoo

https://youtu.be/XL0am60Sq9Q 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 most honorable and most righteous, Muhammad and the Messenger of Allah, peace and blessings be upon him, and upon him, peace and blessings be upon him, and upon everyone, and upon everyone. My brothers and sisters, the thought I want to share with you is that idolatry or worshiping of idols is something that changes from time to time in the way of the shape of the idols. Now, I don't mean the idols from being marble statues of Jupiter and Zeus became the stone statues of the Hindus worship and so forth. I'm not talking about that. I'm saying that idol worship is not restricted to icons. It's not restricted to stone. It's not restricted to pictures. It's not restricted to symbols like the cross and others. Idol worship is really something where a person sees benefit or harm in others than Allah and therefore obeys that thing where he sees the benefit and harm instead of obeying Allah . And my dhalil for this is from the Quran where Allah said to the Prophet Have you not seen those who have taken as their ila? Now, Allah did not use any other word. He did not use some other word, you know, more important. Ila is an object of worship. It's a deity. Say, La ilaha illa Allah. There is no deity. There is no one worthy of worship except Allah. Right? We are not saying La Khaliqu illa Allah or La Maliqu. No, we say La ilaha. The one who is worthy of worship. Only and only Allah. Allah used that word with respect to desires. Now, usually we tend to translate desires as, you know, just the haram stuff. Somebody wants to drink alcohol or smoke or vape or whatnot and fornication and this and that. All of those things, yes. But it's not restricted to that. So desire is anything. As I said, my understanding, may Allah protect me if I'm wrong. My understanding is that the Hawa is anything which you give precedence to because you like it over Allah . Now, one of the, to me, therefore, the biggest idol that we worship today as so-called monotheism, is the Prophet. So-called modern society. Is technology. Because for us, technology can do no wrong. Our icons are people who are technology barons. Who have technology companies, who are billionaires in the technology field. They are technology manipulators, not necessarily inventors. Because that's another aspect of this. It's a combination of technology combined with wealth. Because how many people, for example, know the names of the inventors? For example, one of the things that everything or everything runs on is the algorithm. Right? Algorithms, they bring stuff to you and they choose and whatnot. How many people know where it started? How many people even know how the name came to be? How does the name algorithm come from? Where does it come from? I'm not going to tell you. You look it up. So the point I'm saying is that we are not even excited by or we are not even look up to the actual inventors. We look at the Elon Musk's of the world and others who are people who manipulate that technology, monetize that technology and make money out of that technology. Right? I'm not against the idea of that. I mean, if somebody is doing that in a legal way, alhamdulillah, if he makes a lot of money, that's fine. Let him do that. I'm just saying that what do you respect? The reason I'm saying this is because the other day somebody said to me talking about robotic surgery for bypass, hard bypass. So this person said to me, the bypass operation is nowadays being done in such and such a place by robotic surgery. So there is a, you know, non-human thing there, AI. Powered, which is actually doing the surgery. And that is saving a lot of lives. So this robotic surgery is saving a lot of lives. So this was the statement made to me. And again, the statement made to me was one of my, was by one of my dearest friends. And I know that he, may Allah have, bless him and have mercy on him, he's one of the nicest human beings going. He's not committing shirk or something. He just said something. Now there is my belief in life is there is no such thing as said something or just said something. Everything has an origin. It comes out of somewhere. It comes out of where you live. So I will say some things which indicate my core beliefs, my attitudes, my ethics, my values. And I will not say other things because they clash with my core beliefs and so on and so forth. The same thing applies to anybody else. So these, you know, these, these are apparently accidental statements or by the way or in passing, they actually indicate some much deeper issues of what you believe in. And a lot of that belief is not conscious belief. You don't just sit there and say, I have consciously, I have considered all the opti

https://youtu.be/vePIGirtOqM 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 Prophet and the Messengers, Muhammad and the Messenger of Allah. Peace and blessings be upon him and upon him and upon him and upon him and upon him. Peace and blessings be upon him and upon him and upon him. My brothers and sisters, it so happened that I'm out here in Ashli Yawar that we must see. One of our most favorite places for walk, to walk in. And I have one Omer with me. And he mentioned a book that talks about the wealth of Rasulullah . And the author seems to claim that Rasulullah , and like whatever we have heard and read about him , that he was a very wealthy. person. And it's just that he was very generous. And so the wealth didn't stay with him. And he gave it all away. Now, his generosity of course is beyond question. We know that. The question is, was he wealthy or not? And this book, this person has written. So one has to read that. I don't want to comment on that. But the point I want to say here is the importance of our attitudes, which for the most part get formed and colored very unobtrusively, very insidiously, and you know, in a very unremarkable manner. But they guide and become the filters through which we view the world. Wealth is one of them, which is that we come from a, today we come from a world and a culture which absolutely worships wealth in every sense of the term. We worship wealth. We worship the wealthy. The wealthy are our role models, irrespective of how they, forget about being Muslim or not Muslim, even non-Muslims, they are our role models, irrespective of how they earn that wealth, whether they earn the wealth in ethical ways or unethical ways. I'm not using the terminology of halal and haram because somebody might say, well, you know, they're not Muslim. So I'm saying ethical and unethical, which is applicable across the world. We don't ask any of the questions. We just say, well, you know, who are the role models, so and so. I always remember this. I remember the first time I was in India, I was in India, I was in India, I remember this half amusingly, where one day in our masjid here, I was speaking, I was doing a harasa for our youth. So we had a whole house full of young people and obviously almost every single one of them came from practicing families. Most of them from people who, whose parents come to the masjid at least once a day, sometimes more than once a day. These young people, at least the boys, if you guys see them, many of them come at least once a day. So mashallah, good, good kids, good youngsters. And my question to them, I said, name for me three of your role models. This is the, the reason I described all this in such detail was because to give you the background. So this is a meeting, a gathering in the masjid. And I was in the middle of the masjid, and I was sitting there, sitting in the masjid. The question is asked by the Imam, two people who are practicing Muslims. So I said, name for me three role models. Guess who they named? Elon Musk, Jeff Bezos, Warren Buffett. Three role models. Now, so I said, well, I appreciate your honesty. I mean, I'm not going to fool anybody. So you didn't say, Abu Bakr, and Omar, and Osman, Rabbi Al-Anuma, Raja Al-Anum. You said who your real role models are. But my question is, now you need to do the next step, which is, you question and say, why are these people role models? So take Elon Musk, for example. Take the, take space, space X. All right. Take Tesla, take anything that he is associated with, because he has this aura of being somebody who is into high technology. Ask yourself one question, which is, did he invent any of those things? And the answer is no. So you are in awe of him for what? So you are in awe of him for the fact that here, here is a businessman who takes something which somebody has invented, converted that into a revenue generating model, and became humongous devils. I agree that that's also a skill. And there is a, you don't need to be an inventor to become wealthy. You need to be someone who is smart in a business sense, who can take an invention from somewhere and convert it into a revenue model. So nothing wrong with that. I'm not criticizing that. But the point I'm making is, therefore, when you say that, you respect him for his technology, that's a lie. You respect him for his wealth. If the same Elon Musk was not sitting on that pile of money, what would you say? I take it a step further and say, Elon Musk's personal life, Jeff Bezos personal life, in terms of their fidelity, in terms of their, you know, Elon Musk does not have an issue of fidelity because he has no wives. Fortunately, man has a wife. Fortunately, married anyway. But with Jeff Bezos, we have that. What do you say about somebody who

Auto-generated transcript:My brothers and sisters, today we are living in a world where there is a constant escalation of violence and war and strife and all kinds of things and Muslims seem to be in the receiving end of everything. So the question that I get asked, you know, wherever I go is what is the solution? What should we do? If I ask you a question, I say if you have a fire which is happening, what is the fastest way of putting out the fire? The fastest way is to cut the oxygen, right? Throw something over it, an asbestos sheet over it or throw a thick blanket over it or something, cut off the oxygen. It will die off. Similarly, if there is the electric wire, high-tension power wire, if it breaks and falls to the ground, there was a time when they did not have automatic circuit. There was a time when they did not have automatic circuit. There was a time when they did not have automatic circuit breakers. So this wire, live wire would be lying on the ground. Anyone touches it, it's gone. Now they have automatic circuit breakers. As soon as the wire breaks and falls on the ground, the electricity, the electric supply cuts off. So the wire is no longer electrified and it's a life-saving device. Now what are we looking at here? We're saying here that if there is a problem, to solve the problem, you have to go to the root. Why is this problem happening? If you don't go to the root of the problem, you try to keep on solving the problem by looking at symptomatically, it will never get solved. Now what is the root? As far as we are concerned, the kitab of Allah is crystal clear with regard to problem solving. So the first question I ask myself and I ask you to ask yourself is, who can solve our problem? Very simple. Whether it's a domestic problem in your house, whether it is a problem with your children, whether it's a problem in your marriage, whether it's a problem in your job, whether it's a problem in the country, whether it's a problem in the world, who can solve the problem? Right? What is the answer? Allah SWT. Is there anyone else other than Allah who can solve the problem? No. Right? So my submission is, first of all, understand this and make this problem a reality. Make this yakin. Get your... Because I say this, but I don't think we believe it. May Allah have mercy on us. I don't think we believe it. Because if we really believed that only Allah can solve my problem, believe me, Allah would have solved our problems. But I say this because we are, you know, all of us are Muslims and so on and so forth. And I call this my Sunday school answer. Right? This is what we learned in the madrasah, maktab. So we have to give the answer. Who solved it? Allah SWT. Okay, very good. Do you really believe that? So first of all, convince yourself. Do you really believe that Allah said, Nobody can do anything. No one has any power, no authority, no irada, no nothing except Allah. Illa billah. So convince yourself that only Allah and only Allah can solve our problems. Whether it is the smallest to the largest, there is no one other than Allah who can solve our problem. So this is one of the fundamental. Principles of our aqeedah. The fundamental principle of tawheed is that tawheed begins with nafi. Tawheed begins with denial. What is the kalima? What is the kalima? Bolo. La ilaha. La ilaha. Begins with denial. There is nobody worthy of worship. Illa Allah. Then there is isbaat. Except Allah. The same thing could have been said, Verily Allah is the only one who is worshipped. You might say, well, what is that? I will not say la ilaha illallah. I will say, Allah is the only one who is the deity. Who is the deity? Who is? Who is worthy of worship? That's not the kalima. The kalima begins with denial. There is nobody. La ilaha. There is nobody worthy of worship. Nobody. Illa Allah. Except Allah. So the same thing we have to convince ourselves. That there is no God. There is no God. There is no God. There is no God. There is no God. There is no God. Just like there is no's remind myself and you we need to work on this we need to think about it and reflect on it and work on it only then will we make rojo illallah only then will we return to allah only then will we turn to allah subhanahu wa ta'ala with the class to ask allah for help now help of allah allah subhanahu wa ta'ala told us very clearly very simple principle very simple principle very very simple principle no complication in surah talaq allah said the one who was takwa allah will solve his problems allah did not say he will help him to know allah will solve the one who has takwa allah will remove him and extract him and find a way out for him from his difficulties and this is a blanket statement allah did not say allah will find a difficulty out for him for his political problems but if he's stuck in a spiritual problem you know sorry you can't help you no no no a any proble

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 Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Faith in the and Gentleness of Allah, and the cognizance of Allah. to have dinner. And you say, well, your hotel has a bar. That bar doesn't affect you because you are eating dinner in another room. The bar is in another room. The fact that there is a bar doesn't affect you as long as you're not drinking the alcohol. But in a club, because you're not a shareholder of the hotel, the shareholders of the hotel will be affected by the bar. So if you look at a hotel, there are two kinds of people. One are people who are shareholders. Now, they are affected. If that hotel has a bar, then they are answerable to Allah. Now, many people try to find loopholes. They think they are loopholes. They are not loopholes. They are holes taking you into Jahannam. They say, well, no, no, I'm not. My hotel has a bar, but I don't own the bar. I have, I have leased out that space to somebody. And that person has the bar, they own the bar, they run the bar, and so on. And you might even say, well, you know, even the lease amount, the rental I'm taking from them, I give it away in charity. So I do not benefit. But that's a lie. Because if you do not benefit, why do you have the bar at all? You have the bar because you do benefit. And the benefit you have is that you have allowed Shaytan to fool you and you fooled yourself to say that unless there is a bar, nobody will come to my hotel. And so therefore, you are effectively running a bar. You are running a hotel which is based on the bar. Because you have told yourself that unless I have a bar, people will not come to the hotel. So therefore, I need to have a bar to attract customers. So this bar is that magnet. It is that bait on the side. It is that bait on the end of the hook. And you are the fish on that hook. Because you fooled yourself to say that just because the bar is owned by somebody else, it is halal. It's not halal. It is haram. It is haram. Because the hotel, you own the hotel. But if you go to the hotel as a customer, as I told you, two kinds of people as far as hotels are concerned, shareholders and customers, owners and customers. If you're an owner, all of this, as I mentioned before, if you're a customer, you go to the hotel, bar, no bar, you don't care. You go to the hotel. You go to the hotel. You go to the hotel. You go to the hotel. You go to the dining place, restaurant. You have your food. You go home. You go to the hotel, the gym. You go exercise. You go home. Alhamdulillah, no problem. Because this doesn't affect you. But instead of that, if you had... So if you're not an owner, that's a different thing. Now, a club is different. We're talking about spending in the path of Allah SWT. So the spending has to be... In places, as I mentioned, earning halal, haram and spending, it doesn't help you. The spending has to be wealth, which is halal wealth. Number one. Number two, spending has to be in places which are permissible, which Allah SWT has allowed us to spend it. So the... Very important to keep that in mind. So we earn halal and we spend halal. Now again, I don't want to make a long list of halal places where we can spend. Whatever is halal is halal. I mean, I'm sure we know this. You don't need a list from me to tell you what is halal. May Allah SWT grant us the ability to differentiate between right and wrong. The key th

Auto-generated transcript:My brothers and sisters, we come to the last question on the Day of Judgment. May Allah protect us from ourselves. In some ways, this is the most difficult one, especially in today's world. And this question is in two parts. Allah Subh'anaHu Wa Ta-A'la will ask us, what did you do with the wealth I gave you? And by wealth, don't imagine that this means a million dollars or more. Wealth is anything material that Allah gave us. Whether it was a million dollars or whether it was one dollar. The question will be, what did you do with the wealth I gave you? Where did you earn it from? How did you acquire this wealth? And where did you spend it? You might say, well, if Allah is saying, wealth I gave you, why am I being asked, where did I acquire it from? Because this is the thing in which we have been given ikhtiyar. We have been given the choice. The quantum of wealth Allah Subh'anaHu Wa Ta-A'la wrote for us. That is predestined. That is determined. That's not going to change. What Allah has written, Allah has written. That doesn't change because of this or that. But Allah gave us the freedom and the test for us to choose it, to choose to take it from any number of sources, which come to us. Sources which are legitimate and sources also which are illegitimate. And we have been given the choice. May Allah have mercy on us. This is a test. Sometimes the illegitimate choice seems to be much better than the legitimate choice. It's easier. It seems to give us more dividends. And then you will have, of course, the Shaitan and his agents in human form who are called financial advisors. financial advisors and such other nice names, bankers, who will tell you, take this halal wealth of yours and invest it in this scheme. And the scheme is haram. And of course they don't say haram in halal. See here's the scheme, which will give you 50 times the reward of that and reward of that. And look at this person, look at that person. He started as a rickshaw puller and today he owns 20 buildings and this is how he became rich. And may Allah have mercy on us, we fall into this trap. So how did you earn your wealth and how did you spend it? As I mentioned to you, the first and foremost thing to understand is that in all of these themes which I mentioned, which I remind myself and you, the four questions of the Day of Judgement. What did you do with your time? What did you do with your youth? What did you do with your knowledge? And what did you do with your wealth? In all of these four questions, Allah is not, please understand this, Allah is not asking us how much. Allah is not asking us how long did you live? No. Why did you not live for a hundred years? No. Because my lifespan is predetermined. Allah swt wrote for me whatever He wrote for me. 20, 30, 40, 50, whatever. I can't change it. I can't make it longer and I can't make it shorter. So that's one of the questions. Question is, whatever lifespan you had been given, what did you do with it? So it shows us that we don't have the capacity to choose. We don't have the ability to choose. We don't have the capacity to choose the duration of our life, how long we will live, but we have the capacity to choose how we will live. Will we live that life in obedience to Allah or will we live that life in disobedience to Allah? This is the choice we have. Today people try to fool you and say, you know, if you do this, you will have more lifetime and if you do this, your life will be extended. It's nothing extended. Allah swt, Allah wrote, Allah wrote. If you lead a healthy life, if you exercise, you eat right, stay away from substance abuse and so on, you live a life of goodness, so there's no stress in your mind and heart, then you will have the same lifespan, but you will have it beautiful. You will have the quality of your life will go up. And you will have a beautiful life. Of tranquility, of, you know, happiness, good friends and everything else because you will attract good people to yourself and you will live beautifully and you will live back, leave behind good memories. And the contrary, reverse is equally true. Instead of that, you do the opposite, then the opposite. What happens? So it's very important to keep this in mind and say, how did I live my life? And this is the, this is the, this is the, this is the, this is the, this is the, this is the most important thing. That's what we're going to be questioned about. Not how long. Similarly, we will not be questioned about our youth in the sense of why were you not young? No. Why did you die too early? Right? No. Allah gave you youth. How did you spend it? What did you do with it? Similarly, knowledge, Allah will not say, why did you not memorize the entire Quran? Why did you not memorize the books of Hadith and so on? Why did you not memorize the Quran? Why did you not memorize the Quran? W

Auto-generated transcript: As-salamu alaykum wa rahmatullahi wa barakatuh. So, let's be clear to that person and to you. That what is happening is wrong. What is happening, should not be happening. The best way to do that, is just silence. People are sensitive, and they will understand. If you are silent about something, and then something much be wrong. So, silence. Don't imply that what they're doing is correct. Silence can be just silence, and not such devote in silence. Nobody. You are silent. as in not speaking, silence can also be of walking away from that gathering or, you know, whatever is happening. For example, if you are in a, say you go on to a, say a wedding celebration and suddenly you find people are coming there with music and dancing, get up and walk away. Just leave. Maybe even without taking leave of the host. And if the host notices and asks you, then you tell him at that time. And say it in a nice way. Say, I'm extremely sorry, I can't remain in a place where Allah subhanahu wa ta'ala is being disobeyed. So I left. Don't say you are a haram khor anyway. Committing haram and you call people and you do this. No, no, don't, don't accuse. Don't accuse, don't blame. This is very important. If you want feedback, adverse feedback to be accepted, put yourself in the place of the receiver and ask yourself, how would I like to receive this feedback? Because this feedback is for my good. And if, if somebody is saying it in a way which is so repulsive, then how do I accept this? How do I accept this feedback? So say it in a way which is, which is humble. Say it in a way where the other person sees the value in it. And the person is not offended. It's not just about semantics. It's because, for example, let me give you a physical, he won't do it, but I'm saying as an example. Supposing before you'd say anything to that person, you slap them hard on the face. And now you're giving them advice. Do you think they will listen to that? Because they are so, they are now so close to you. They are caught up in the fact that they got slapped in the face, the pain of it, the humiliation of it, the disgrace of it, the insult of it, that no matter what you say, no matter how valuable, how wonderful it might be, what you say will absolutely be ignored because the person is simply not capable of dealing with what you did before you spoke. Now, I know you will not physically slap anybody, but it amounts to the way sometimes we correct people. It amounts to that. It amounts to slapping them hard. It amounts to slapping them hard. It amounts to slapping them hard in the face. So don't do that because that has the sin effect of making them immune or shutting them down for whatever good you might be saying. So say it politely, say it nicely, say it with a sense of compassion, you know, and put it to them in such a way that, you know, why would somebody like you do this thing? It's not becoming of you. It's not worthy of you. It's not worthy of you. Allah has made us noble. Allah has given us this wealth of character, which is more important than wealth of money. Why must we destroy that? Why are we squandering that? You know, that kind of thing which shows that you are somebody who is concerned about the other person. You're not just concerned about proving your point. You're not just saying it in a way that you think it's wrong. You're not just saying it in a way that you think it's wrong. You're saying it in a way which is, which the other person finds, you know, compelled to listen to and accept. Adverse feedback especially should be always given with, as I mentioned before, thinking, putting yourself in the position of the receiver. And ask yourself, how would I like to receive this if I were in that position? And say it like that. You know, inshallah, it becomes more acceptable. So it's very important to share knowledge. As I said yesterday, ensure that the knowledge you have is worth sharing. Make sure it's accurate. Make sure that you got it in the right way, with the right depth and so on. And then share it in a way which is conducive, which is beautiful, which is, you know, helpful. Where a person feels that, you know, really, mashallah, this person helped me and they corrected me and I'm so happy that they did that. That's very, very important. That is very important. So, like, for example, I'll give you an example from the Salaf. Hassan ibn Ali Raghaylanu, the grandson of Rasulullah s.a.w. He noticed, an elderly person who was doing wudu incorrectly. Now, wudu is the foundation for salah. So if your wudu is incorrect, then it means your salah is not accepted. Because you're not purified yourself. So it's a very serious matter. But, Sayyidina Hassan is a young person. And this person, other one is a much older person. So how does this young

Auto-generated transcript:We come to the third question. The first thing to remember is that the questions of the grave, the three questions of the grave have to do with our belief, the Aqidah. And the questions of the Day of Judgment have to do with A'maal, with our actions, deeds. The basis of the deeds is the Aqidah. It is the reason you are doing the deed. As we know from the Hadith of Hammurab al-Khattab r.a. Inna ma'al a'malu binniyat. The deed and the value of the deed is based on why it was done, on its intention. So a deed that is done for anything other than the pleasure of Allah, either has no value or it has less value, depending on what it is. Either it has no value or it has less value. Any deed that is done for anything other than the pleasure of Allah, subhanahu wa ta'ala. So very important to remember that. Because normally we see, you know, in here, inna ma'al a'mal as something which is only to do with the reward. But it has to do with also the basic fundamental value of it itself. You say, how's the deed? How does it have any value? And to understand this also, think about this. Many people say, you know, they talk about individuals and so and so who was not a Muslim, but they did so many good things. And they helped people, they were charitable or whatever they were. And what about them? Well, as far as our Islam is concerned, they did good and they will be rewarded. They will be rewarded. They will be rewarded. We just think about all the good deeds that they have done in this life, but before Allah, when they come on the Day of Judgment, what will be in their way is that their actions had not been done for Allah. Their actions have been done for this dunya. They had done these deeds for themselves, to look good, to, you know, be famous, to... Even if it was altruistic to say they did it to help people, it was not a good deed. It is a sin. to help people, so they were doing it for those people. Now Allah will reward them because this is not something which Allah is Al-Adil, Allah does justice always. So nobody, nobody and nobody's actions will get wasted. They will not be wasted. But at the same time, they will not have reward. They will not have the reward from Allah because they were not done for Allah. So the thing to think about, the way to look at it also, another example is if I wash my neighbor's car, you know, I have two neighbors, I wash one neighbor's car, the car will be clean. But I go to the other neighbor and I say, pay me for washing this car. The neighbor will say, well, you know, you didn't wash the car for me, you didn't wash my car. You washed the car for me. You washed the car of the other guy. So why would I pay you? I mean, I applaud you and I think you're a great guy. You're a wonderful neighbor to have because you're washing people's cars and so on. But it's not my car, why would I do that? So it's very important to keep that in mind. That's where the question of the Aqidah. What we believe is central and critical for the acceptance of our deeds. Now, having, understood that what we believe will not save us from doing evil. As a matter of fact, if we insist on doing evil, even after believing the right thing, then it becomes a bigger problem because you will not be able to say, well, I didn't know. But you knew and you believed the right thing. You knew that there is Allah. You knew that Allah is . That He knows your actions. He knows how it works. He knows how evil you are like your parents. He is like you. He knows how evil, all of these things in Yam precedes Jakhshif, because we allow our mind to see that the truth is these words of 말씀. Space is a big�에 ibadahash, ựcان We cannot do evil and northeast completely. Even if we do it, we cannot У�ooo He is there, services. He knows. He is not well. He knows what's in our hearts. Allah subhanala taala is not from what you do. He is unaware of your actions. We know all of this. Yet, we insist on disobeying Allah we insist on committing haram we insist on committing haram chain. Allah is not willing to do this, yet this is wrong. eating and earning and spending haraap. We'll come to that separately. But point being, we do all this. And so then we can't say, well, I didn't know. It was a mistake. No, it's not a mistake. You knew very well what was happening. You knew that what you were doing is wrong. You knew that Allah was watching, despite that you did it. So it is not something that is, you can't get away from that with that excuse. Now, can you still get away from it? Yes, alhamdulillah. As I mentioned yesterday, the door of tawbah and istighfar is always open. And never lose hope in the mercy of Allah, as long as the repentance is sincere. The condition of repentance is that you must feel genuinely contrite, genuinely regretful about what happened. Number one. Number two, never go ba

Auto-generated transcript:We talked about the first of the four questions. Fourth question is two and one. What is the most important thing that we will be required to answer when we stand before Allah on the Day of Judgment? May Allah make it easy for us, inshallah. And as the Prophet said, the feet of the son of Adam will not leave the presence of Allah. Until he answers these four questions. So this is Haqq. This will happen. We ask Allah to help us. Because without the help of Allah subhanahu wa ta'ala, we cannot be successful here. We cannot be successful anywhere in this life or the next. And therefore the help of Allah is something that we seek and we must constantly continue to seek. And so, the second question that we will be asked is, what did you do with your youth? May Allah have mercy on us. Youth is a time of maximum temptation, as well as the ability to fulfill all those desires that we are being tempted towards. Temptation is of two parts. Temptation is of two parts. Temptation is of two parts. There are two kinds. One is the temptation of the nafs, which is our personal desires. And the second one is the temptation that comes from shaitan, whose sworn life goal is to take us to Jainah. Now, how do you distinguish between these two? Temptation that is coming from the nafs and temptation that is coming from shaitan. The way of distinguishing is that the temptation that comes from the nafs is usually for one thing. It's not anything. It's one thing. For example, somebody may be tempted or drawn towards something. Using intoxicants. So, narcotics, drugs, alcohol, cigarettes, you know, addictive substances. So, this is the temptation. Now, that particular person who's tempted to do these things is maybe the temptation of women. The temptation of, if you are a woman, then temptation of having boyfriend, right? The temptation of having a wife. Temptation of friends. Temptation of some other kind. You may not be bothered with that, right? You're not particularly interested in that. The interest is... And the draw, the draw and the attraction is for this particular thing. Conversely, it may be somebody who's young man, must have girlfriends. One is not enough, have one in every town. You know, different kinds of things like that. Which are, you know like for example, Guy Mahajan, you know, in Priickers or stole a cab, write History és Kommandi keitaré yang tohi ben krigen. more sexual related but completely turned off have absolutely zero desire to indulge in drugs or alcohol anything like that even the desire is not there there may be sometimes people are tempted to towards their or addicted to you know the television so you have people who in the in the house house the TV runs though all day every day the other people who the TV is not even a temptation you know it simply doesn't they it's not there it's not part of their thing they don't care they don't watch not a temptation today the biggest addiction and temptation is our screens in our pockets cell phones and this has gone to the point of being a disease where it's it's an actual identified disease psychological illness offered of screen screen addiction and may Allah have mercy it looks like there's no one left on the face of the earth was not addicted to this in one way or the other now this is the temptation that come from the tee quest was so difficult but they remember this 바ً و loves love and his question about stunning that particular causation with takes a very significant tool the knowing and then the revelation of comenoo of the thing لل 與 and we why this wish product Là or must have a contrary opinion. And they will argue with scholars, they will argue with other people, they will argue with their parents. Constant arguments, constant fighting, constant creating irritation in the lives of others. This is an addiction. This is also something that comes from the nafs. Temptations that come from Shaitan are not specific. Shaitan doesn't care in which way you disobey Allah, as long as you disobey Allah. So the temptations of Shaitan are of all kinds. So no matter what you do, as long as it is disobedience of Allah, this is for Shaitan, this is for Allah. This is for Shaitan, this is for Allah. This is good. So when you are being tempted, the thing to think about is, what is the nature of this? And then if it is from Shaitan, in any case say, because this is the biggest weapon against Shaitan. And if it's a temptation of the nafs, then ask Allah help in battling that temptation. They say, there are no отправic states. They will deviate from Х ½ acompañ Circuit King via this勇 Deこれは Allah-Arab Siegephin예요. And just like the first level of security, they said that, no matter what you do, I do not allow you not to keep önemli, alternatively, I also, I do some practice of também في هذه، take Wangt Cambridge H1. Amanda Hoekh uh En WHC'hi is something similar,

Auto-generated transcript:We spoke about the three questions of the grave. And as I mentioned to you, the three questions of the grave have to do with our creed, our belief. What do we believe? So the first question is about Allah. The second question is about the whole Deen. And the third question is about Rasulullah . Alhamdulillah, may Allah make it easy for us to pass this test because this is a test that is not voluntary, it is compulsory. Everyone who is born, everyone who lived will die and when they die, they will have to pass this test. And then we go to the Day of Judgement and there there are four questions. And we know from the Hadith of Rasulullah . And the meaning of which is he said that the feet of the Banu Adam, the children of Adab al-Israab will not be able to move from before their Rabb until they answer four questions. And the first of those questions is, what did you do with the time that I gave you? What did you do with the time that I gave you? The second question is, how did you spend your youth? So even in time, all time is not equal. How did you spend your youth? And third question is, what did you do with the knowledge that I gave you? And the fourth one is a two in one question. Where did you earn your wealth from? Where did you earn your wealth from? And where did you spend it? So the first question has to do with life, with time. The second question has to do with youths, because youth is the time when you have maximum desire. You also have the maximum ability to fulfill the desires. You have the strength, you have the power and so on. Third question has to do with knowledge. And the fourth question has to do with earnings. So let us look at each of these. We look at one today. That is the question with regard to time. So I ask you to think about it. What will we answer to Allah Subhanahu wa ta'ala? If Allah Subhanahu wa ta'ala says, what did you do with your time? What is the answer? If you take social media alone. You will find that. You will find that. You will find that. Why? Because statistics tell us that the average person, the average person in this country spends up to six hours per day scrolling their phones. Whatever it is, whether it's Facebook or Tailbook or Mohina, whatever, six hours a day. So, the question is that what will we answer? Allah says, what did you lose the time? People say time is money. But just think about that. Supposing you lose $100. And it doesn't have to be $100. If you lose $20, you will feel it. I mean, it won't kill you, obviously, but say my $20 went somewhere. There's some awareness, some sense of loss. I lost $20. And of course, if you lose more, then the sense of loss is more. But what about if you lose 30 minutes? It won't even register anywhere. Although, if you think about that, money is replaceable. You lose it today when you can get it back tomorrow and so on. But time? Once gone, it's gone. It doesn't come back. It doesn't come back. You can't buy it somewhere. You cannot generate it. You can't say, I will make some time like I'm making cryptocurrency or something. No. So, how aware are we of that? Now, the solution is to create a system. Create structure in your life. Structure is the secret of productivity. And that structure is structure if it is followed strictly. That is very important. Because today, nowadays, what's happened is that people have, thanks to apps, you have an app for everything. You name it. Somebody has made an app for it. So, you've got time apps. You've got, you know, food apps. You've got exercise apps. You've got all kinds of stuff. So, you say, I've got this app on my phone and I'm going to, it will tell me, you know, how the day is being spent. Question is, do you follow that? So, you don't need any app. Forget about apps. What I advise is just take a plain sheet of paper, a notebook, and do two things. One is, every night, think about the coming day, tomorrow, and say, what are the three most critical things that I need to do tomorrow? Three most important things. Don't go to sleep until you write it. And write this down. Take a sheet of paper. Write down. Number one, number two. Three most important things that I must do tomorrow. Now, when you say three most important, how will you know which is most important? For that, your own goal should be clear. What is my goal for the day? What is my goal for the month? What is my life goal? This should be clear. Without knowing the goal, how do you, you cannot prioritize. You cannot say what is more important, less important, if you don't know the goal. Importance is based on the goal. Your goal for the day, goal for the month, goal for, make it for the week if you like, but goal for your life. Based on that goal, what are the three most important things that I must accomplish tomorrow? And then at the end of the day, before you go to bed, you d

Auto-generated transcript:Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ash-shadab fil anbiya wal mursaleen Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sallam. Tasliman kathiran kathira. From Abadu, my brother asked me a question just now. And he said, is cigarette smoking haram? So I answered his question, but before I answer that for you, let me expand this a little more so you understand the principle. The principle of the Sharia as far as things which are prohibited, haram, forbidden, haram. There are two principles. One, everything which is prohibited is intrinsically by itself harmful. Islam does not prohibit anything which has benefits. Everything in Islam which is prohibited is by itself intrinsically harmful. So it is something which even if you did not have a specific rule for that, as a sensible, intelligent, knowledgeable human being, you would not indulge in that, you would not use it because it is harmful. So first principle. Second principle is that when something is prohibited, when something is haram, then everything associated with it is also haram. Right? So this piece, please understand, is very important. If something is haram, if something is prohibited, then everything connected with it is also haram. It's also prohibited. Let me give you an example before I come to cigarettes. Take for example, alcohol. Alcohol, consumption of alcohol, meaning drinking alcohol, drinking alcohol is haram. Drinking alcohol of any kind. Now with alcohol by inference, we also mean anything which is addictive, anything which alters the mind. So all forms of drugs, all forms of narcotics, all of these are prohibited. They're all haram. Number one. Number two, anything which is haram is haram irrespective of quantity. So it is not that you must, that the whole bottle of alcohol is haram. One drop is also haram. One puff on a joint, on a marijuana cigarette is haram. Pork is haram. One gram of pork is haram. One rasher of bacon is haram. One sausage is haram. The whole pig is haram. So irrespective of quantity, it's not the question of how many. It's the question, if it is haram, it's haram. And then I said, everything associated. Now for example, you might say, well, pork is haram. I'm not eating pork. But I have a restaurant in which we serve ham sandwiches and bacon sandwiches. Right? I have a pizza shop and we are selling pepperoni pizza. Is it permitted? No. Even though you are not eating it, you are not allowed to do anything concerning that. You might say, I'm not eating it. I'm not selling it. I'm not buying it. But I have a truck in which I transport pigs. Haram. I have a pig farm. Haram. I have a share in a company which raises pigs. I have not even seen the company. I've not gone anywhere near it. I just, on the road. I have a share. On the share market, stock market, I bought some shares. This company deals in pork products. Haram. Right? Everything do with it. Now I don't think I need to give you more examples. You can figure out your own examples. There are plenty of examples I can give you. Fundamental principle, if it is haram, number one, it is harmful by itself. Number two, it is haram irrespective of quantity. And number three, everything associated with it is haram. Now we come to the specific question which my brother asked about cigarettes. Are cigarettes harmful or beneficial? Go to a doctor, ask him. I want to improve my health. How many cigarettes a day should I smoke? Does any doctor ever tell you you must at least smoke one packet a day, you know, good for your health, good for your life? People may dispute. I mean, first of all, there's no dispute now. There's no dispute now. To say that cigarette smoking causes, there is a long list of stuff. It's not only lung cancer. Lung cancer is definitely there. But even other than that, many cardiac issues, many kinds of issues. Find me one person who said that cigarette smoking is beneficial for you, good for your health. Nobody. So it is harmful. Number two, Rasulullah said, one of the signs of the people of Jahannam will be that, you know, the smoke will come out of their mouth. Now, that does not mean you go and you see somebody smoking, you go and pronounce the fatwa and say, you are from Jahannam. No, that's not your job, right? But why would you want to do something which resembles somebody from Jahannam? The smoking coming out, smoke coming out of the mouth is a sign of the people who are in Jahannam. It does not mean if you smoke, you are from Jahannam. It does not mean you are from Jahannam. It does not mean you are from Jahannam. If you smoke, you are definitely in Jahannam. You know, you are not. Because we come to the last part which I will talk about, Tawbah. But point is, nasty thing to do. And therefore, it is haram because it is intrinsically harmful. It is haram because it resembles something which is nasty, which is people of

https://youtu.be/YCPmM2cP7SA 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 most honorable of the prophets and messengers.Muhammad, the Messenger of Allah, peace and blessings be upon him and upon his family,and peace and blessings be upon him and upon his family.And after that, my brothers and sisters,it is very important to have a sense of history.By a sense of history, I mean, who are you in time and who are you in place?Each of us represents and each moment in our life is a time and a place in history.Because a day will come when I will be remembered and you will be remembered.The question to ask is,what do I want to be remembered for?You will be remembered for something.What is that something?What do you want it to be?There will be those in this Ummah of Rasulullah ,who will be remembered for dividing the Ummah,for creating divisions.There will be those who will be rememberedfor creating divisions.For having been silent spectators and watching the fun,when they could have raised their voices to stop the division.They did not do it.They chose not to do it.There will be yet others who will be remembered for fanning the flames,for expanding that division.Flames of hatred and jealousy and envy and enmity.And then,there will be those who will be remembered.Because in the face of all this,they chose to stand for unity.They chose this even when they were sometimes alone.They chose it because they were alone.Because they asked themselves,if not me, then who?If not now, then when?They stood not because it benefited them in any worldly way.They did not do it to become popular or for money or for votes.Or any other reason.They stood for unity because they loved Allah.And they loved Rasulullah ,more than anyone or anything else.Now ask yourself,on the day of judgement,all of these types will stand before Allah.Those who created enmity will be before Allah.Those who fanned the flames will be before Allah.Those who chose to remain silent even though they could have done something positive,will be before, will be stand before Allah.And those who stood for unity,and who stood in the face of Allah,those who stood in the face of all this,they will also be before Allah.Ask yourself,who among these four will be honoured and forgiven?Be with them, be them.That is my message.Because Allah ,He told us about this Ummah of Muhammad ,and about his family and his Prophet .Indeed, this is your Ummah,a one, or two, or three, or four Ummah.One.Indeed, this is your Ummah, a one Ummah.And I am your Lord, so worship.And indeed, this is your Ummah, a one Ummah.And I am your Lord, so be.So as you did in this night,together with your brothers,And, for the rest of mattersWell, at least let's not take an Brotherhood,that you act in카�ara with us.So, here is羽AMA's lesson.After that konnten Allah,come to the ist informational,and humble Hismarkh and the truth of the unquestioning.It is at the first of theister villages,in which we have the Prophet ,for being one because now no cool that mean a hint or cool name in Africa orcool name in Amin Sudan or Suri or Zodio know what is the basis because we areall Indians or Pakistanis or Syrians or Iraqis or Africans no because our Allahis one we are one because Subhanahu Wa Ta'ala who will Waheed allah hadالذي lam yalit what amulet well amia colo moan we are one because Allah is onewe are one because we worship only Allah nobody else had his suburb and whois reminding usAllah subhanahu wa ta'alahimselfand Allah saidworship meand Allah saidthis ummah of yoursis one ummahand I am your Rabbso have my taqwabe concernedonly aboutmy pleasuredon't worry aboutanybody elseam I populardoesn't matterdo people like medoesn't matterwill I becomemasjid presidentdoesn't matterwill I getkicked out of presidentdoesn't matterwhat mattersis Allah pleasedbecause if I becomethe sultan of theSalatinand Allah is notpleasedI will burn in thehellfireis Allahpleasedhave taqwa of Allahand then Allahsubhanahu wa ta'alasaidverilythe mumininare brotherswe are brothersand sistersAllah did not saywe are friendsAllah did not saywe are friendsAllah saidwe are brothersand we are notbrothers becausewe have the same bloodthe same geneswe are brothersbecause we havethe same bloodwe are brotherswe are familywe have quatrewe are brothersand we are friendslike brotherstogetherwe are onebecausewe are onedeenand Allah saidوَأَسْلِحُواReconcile, join.Allah did not say don't have differences.We have differences.Allah knows we have differences.Allah said if there are differences, sit together.Bring the hearts together.Don't fan the flames.Don't go and say something in the ear of Abu Abdullahand turn him against somebody else.Abu Ziyad.Bring them together.But why is Allah saying?If there is no conflict,where is the need for Islam?That's why Allah saidAllah di

https://youtu.be/Omw0PzXGqPY Auto-generated transcript: We are out here walking the rain in Ashley Reservoir.And you can see it's coming down at a reasonable pace.It's not heavy, heavy, but it's still quite reasonable.And I remind myself and I remind you, just think about this.This is where reflection, Tadabbur, is so important.We just think about, okay, rain is falling, I'm getting wet.First of all, nobody dies from getting wet unless you're made of salt.But other than that, nothing will happen to you.Point is not that. Point is, think about this.What are we seeing here?We are seeing here, number one, a substance that is foreign to this earth.A substance that was sent.To this earth.4.5 billion years ago.This is not an exact estimate.This is the estimate of the people who know.That water came to the earth 4.5 billion years ago.In various ways.Through, internally through rocks, which Allah created.Also through tremendous storms.From space.Water came to three planets.Of the solar system.It came to Mercury.Where it instantly evaporated because Mercury is so close to the sun.It came to Mars.Where it froze solid.Where underground froze solid because of the cold.And it came to earth where because of the tilt of the axis of the earth.At an exact angle of 23 and a half degrees.Allah gave it the capacity for water to be held.This is the only material which simultaneously exists in three forms.Liquid, solid and gas.Water vapor, ice and water.4.5 billion years ago.Now, Allah created everything from water.Which he mentioned in the Quran.And then Allah created a self-purification and regeneration system.For this to remain with us so that the goodness doesn't go away.And that is the system of precipitation.So this rain which is falling here is water which was absorbed, which evaporated from the oceans of the earth.And we don't know exactly which oceans.It didn't come from a specific place.But from the oceans of the earth.This water which is now raining down on me and Varanavar who is with me.Evaporated from some oceans or many oceans.And went into the atmosphere.Converted to water vapor.Rose up in the air.Traveled across the globe.Rose up high enough for the vapor to get cold enough.That atmosphere to be cold enough for it to condense.And that condenses.And that condensation is falling on us now as water.The water that was absorbed from the oceans was salt water.Not fit to drink.Impure.The water that is raining down on us.The same water.Rained down on us pure.Fit to drink.Fit to use or whatever you like.Entire purification process happens.And it's the same water being recycled.There's no new water coming to the earth from space.Same water coming to the earth from space.Same water coming to the earth from space.Same water coming to the earth from space.Same water being recycled.Purified and recycled.Comes down to us.SubhanAllahiladheem. SubhanAllahilaykum.How do you thank Allah for this?If you, a person can exist without food.For example three things.Air, food and water.A person can exist without air for about three minutes.A person can exist without food for almost three months.But a person cannot exist without water.For more than three days.After three days, you start getting dementia.The balance of electrolytes in your body changes.And you go mad.And then you die.A very nasty death.In three days. Without food.For a month you're fine.For more than a month you're fine.This is water.Absolutely critical.Comes from Allah .Free.And that's why when you walk in the rain, think about all this.Think about the fact that it's not just rain.You don't say, oh my God, I'm getting wet.No, say, Alhamdulillah, Alhamdulillah, Alhamdulillah.Allah is sending this.There's so much, so much blessing in it.And if I didn't have this, what would I do?So interestingly, if you look at the issue of rain,it's interesting how language is influenced by cultureand culture is influenced by weather.Because in the East, in the hot countries,in the tropics, rain is a sign of mercy.Rain is welcome.Rain is something that people look forward tobecause of the heat,because the rain is needed for growing cropsand so on and so forth.And it's a great relief from the heat.And people love the rain.And they make dua for the rain.But if you look at the temperate countries,which is North,then rain is a sign of trouble.Rain is, rain is, it brings sickness.Rain is something which is, you know,not looked up, looked forward to.And like I said, in the English language,say for a rainy day,which means that a day on which you cannot work,a day in which you can't go outbecause you will get wet and you get sick.So a rainy day is a day where you are going to be deprivedof your livelihood and so on and so forth.So if you look at in that sense and apply it to life,then you see that Allah saidAllah saidAllah said that we will test you withwith fear, insecurity, with hunger,with,

Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. My dear respected brothers, sisters, elders. Alhamdulillah this year we celebrated Eid al-Adha as one community. Everyone coming together for the pleasure of Allah SWT in fulfillment of His command where He declared Which means the believers are but one brotherhood. So make peace between your brothers and be mindful of Allah so that you may be shown mercy. The result was beautiful where for the first time in the history of Western Massachusetts almost 5,000 Muslims prayed Salatul Eid al-Adha together. I ask Allah SWT to always keep our hearts together and enable us to resolve any differences that may arise from time to time respectfully in the light of the Quran and Sunnah alone. More concerned about guarding the Prophet and the Prophet's family and the Prophet's family and the Prophet's family. The fact that Allah SWT mentions making peace and reconciliation means that conflict is always a possibility. I remind you that conflict is never the problem. It is how we deal with it which can either help us to draw closer or fall apart. It is our choice and we are accountable for it. Allah SWT commanded us to be united and remain together. And He said وَاَتَصِمُوا بِحَبْلِ اللَّهِ جَمِيًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ عَادَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَسْبَحَتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَى حُفُرَةٍ مِّنَ النَّارِ فَأَنْخَذَكُمْ مِّنْهَا كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ Allah SWT said in Surah Al-Imran And hold firmly to the rope of Allah SWT together and do not be divided. Remember Allah SWT's favor upon you when you were enemies. Then He, united your hearts. So you by His grace became brothers. And you were at the brink of a fiery pit. And He saved you from it. This is how Allah SWT makes His revelations clear to you so that you may be rightly guided. I remind myself and you that Allah SWT commanded us to remain united and not to create divisions and enmity between each other. He did not tell us not to have different opinions or not to disagree. It is about unity, not uniformity. Allah SWT commanded us not to allow such differences to form the basis of dividing the ummah of Rasulullah SAW. He called being divided as being on the brink or edge of a pit of fire and said that it was, He, Jalla Jalaluhu, who saved us from falling into it. We ask Allah SWT to save us from enmity towards one another and thereby falling into the pit of fire. To ensure our material and spiritual safety, it is essential to develop emotional maturity and to be able to keep the collective welfare of the ummah as the goal of all collective decision making. This is not an impossible or impossible. It is an idealistic goal. To encourage us, we have examples of the conduct of the Sahaba, Ridwanullahi Alim Ajmain, who always put the ummah ahead of themselves. Let me quote just one of these finest of examples from the early history of Islam and the Muslims. When Sayyidina Abu Bakr al-Siddiq passed away and Sayyidina Umar ibn al-Khattab succeeded him, almost the first act, that he did was to send a Farman, to send an order relieving Khalid bin Walid of supreme command of the Rashidun Khilafah's army and appointing his assistant Sayyidina Abu Ubaidah ibn al-Jarrah in his place as the commander. This order reduced Sayyidina Khalid bin Walid from being commander in chief to private, in one sentence. Imagine you are broken from being the commander in chief. In today's language, you would say, general, of course, maybe field marshal. One stroke, you are now private. You're an ordinary soldier in the army. There's no instance to my knowledge in military history to compare with this. This never happened. You might ask what Sayyidina Khalid bin Walid al-Anu had done to deserve this treatment. The answer is he did nothing. He had not done anything to deserve this treatment. On the other hand, he had the unique honor of having won every battle that he ever commanded. To cap it all, he had the title of Sayfullah from Rasulullah himself. This was so significant that when Sayyidina Umar ibn al-Khattab tried to get Sayyidina Abu Bakr as-Siddiq to relieve Sayyidina Khalid, on the other hand, he was to be lifted from the supreme command of the army. Sayyidina Abu Bakr as-Siddiq refused. And he said, I will not sheath the sword that Rasulullah has drawn. Meanwhile, Khalid bin Walid went on to prove himself and conquered all the lands. Go look up a map. He conquered all the lands from the hijaz, including the hijaz, all the way north to the bank of the Tigris. and Euphrates. That is all of Arabia, all of the Levant and all of Mesopotamia. With his victory at Firaz in Mesopotamia, he significantly weakened the Persian Sasanian Empire, which was finally conquered in the Battle of Khansiyah. He lived up to and justified the title that Rasulullah

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 honourable Prophet and the messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him. Peace be upon you all. My brothers and sisters, somebody sent me a very nice quote today from Twitter. And that quote was, six months from now, you can have six months of excuses or six months of progress. Six months from now, you will have either six months of excuses or six months of progress. And guess who that depends on? Right? Who does it depend on? Who does it depend on? So my question to myself, and I request you to ask the same question to yourself is, what do you want to do with your time? Because Allah told us very clearly, Allah said, for the human being is only what he works for. Not what he talks about, not what he dreams about, not what he posts on social media about, not what he writes about. What he works for. Talking about work is not work. Posting on social media about work is not work. Dreaming about work is not work. Wishing about work is not work. Telling the world about work is not work. Only work is work. Because a day will come when we will face Malakul Maut. We know that day will come. We do not know when that day will come. But we know it will come. And at that time, we will truly understand the value of time. Not now. Now it all looks like fun and games. Just imagine, this won't happen to you or me, but just imagine, just to get the impact of it. Say Malakul Maut comes and stands in front of you. And Malakul Maut says, I will give you five minutes. Okay? Your time for death is now, but I'll give you five minutes. First question, will you take it or not? Five minutes. Yes or no? Why? What can happen in five minutes? How can your life change in five minutes? Maybe you led a whole life of disobedience to Allah Subhanahu wa ta'ala. You're getting five minutes now before you die. Can that change anything? Yes or no? This is what. Speak. Speak. Speak. Speak. Speak. Yes. How? Forgiveness. Forgiveness. Exactly. In that five minutes, you can weep and cry and make sincere tawbah and Allah Subhanahu wa ta'ala promise to forgive. So, we have a chance of getting out. Right? You won't get this five minutes, believe me. Nobody gets it. It is all a lie. But today, you have that five minutes and a string of five minutes. For free. As much as you want. What are you doing with it? If you are going to sit in a Majeed and a Khatera and you're going to joke amongst yourselves, that's a choice. Do it. We are getting used to in this country. I mean, there was a time when I first came here, I used to get very upset. Today, I don't. I ignore. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. I don't. Because what I told myself is, why do I care more about your life than you care about it yourself? You want to waste your life? Be my guest. No problem, free. Waste it. I'm not going to waste it. So, what is six months? Six months, I'll tell you. Just one. Six months. Six months, I'll tell you, just to give you one example, right? We walk five miles a day, Mara and myself. Take an average of 30 days a month, because there are 31 days also, just for the sake of calculation. 30 days a month, 680 days. 180 days multiplied by 5 is 900. If we walk six months, 900 miles, you can be in Louisville, Kentucky. You can be in Charlotte, North Carolina. But if you talk about walking 900 miles, you'll still be here. You will walk 900 miles, how? If you walk 900 miles. There's no other way. And of course, walking 900 miles will improve your health, better strength of legs, lower blood sugar, better blood pressure, right? You will be fitter and finer and more energetic and the works. It's also excellent for thinking. If I'm working in my mind about something, I go for a walk. By the time I finish my three, four miles and come back, the thought is clear in my mind. It's a known way of thinking to walk. Today I've talked about Coffee stuffing, drinking coffee. How to get alert while interesting you may realize the difference. You will get�를. Along the way, you won't get to do was to go drinking or 하는 in your head. Try with a new business. If you're eating at three or four meal a day, you won't get very large interest in what you're doing. And you don't want to particularly be independent either. That's when you do to. So present to them La ilaha illa Allah Muhammad Rasulullah. Present to them Tawheed. Begins with Tawheed. If they accept, he didn't say fight with them, argue with them, kill them, you know, debate them, own them on the stage. No, no, no. Present it to them. Invite

Auto-generated transcript:Alhamdulillah. My brothers and sisters, that is why Allah subhanahu wa ta'ala taught us to make dua for guidance to the path, the Siratul Mustaqeem. The path of those who He blessed and not those who incurred His anger or were misguided. Think about this. We make this dua at least 17 times a day when we recite Surah Al-Fatiha in every rakat of every Farsalah. Just the Farsalah is total of 17 rakats. Then of course Sunan and Nawafil and so on and so forth. There's no salah which is valid unless Surah Al-Fatiha is recited in every rakat. And what do we ask? We ask for Hidna Siratul Mustaqeem. We say, O Allah, guide us to the path, the straight path, the path of guidance, the path of righteousness. Allah subhanahu wa ta'ala accepts. He accepted the dua of Ibrahim alayhi salam and he decreed and said, He is the one who has sent his Messenger ﷺ with right guidance and the religion of truth, making it prevail over all others and sufficient is Allah as a witness. I remind myself and you that the religion is Islam. And this is the religion of every prophet. Every messenger. This was the religion of Ibrahim alayhi salam or Ibrahim. This was the religion of Musa or Moses or Isa or Jesus. This was the religion of Muhammad ﷺ. This was the religion of all the prophets who are mentioned. He is Islam. Submission to Allah subhanahu wa ta'ala. The question to ask therefore is, Allah subhanahu wa ta'ala accepted my dua. I made dua Hidna Siratul Mustaqeem. Allah accepted that dua and he sent his Messenger ﷺ. But am I following him or somebody else? Let us ask before we are asked. Because that is the first question in our grave. Allah subhanahu wa ta'ala not only accepted our dua, but he also told us that the way of Muhammad ﷺ, Islam, would become the most preferred and prevalent way of life on earth. Today, we wonder how certain negative harmful lifestyles have become so prevalent and powerful when just a few, few years ago they were despised and kept hidden. That is the power of living your choice with confidence. No matter what it is, if you do it with confidence, the world will accept. If this is possible with negative things, how much more with positive ones? But when the ignorant are confident and the knowledgeable are diffident and apologetic, ignorance will prevail. Remember that when the truth must be spoken, silence is culpable. The Prophet ﷺ and all those who followed him will be our witnesses. Allah subhanahu wa ta'ala called the Prophet ﷺ, his blessing on the believers and declared his mission. And he said, Allah said, Allah said, which means indeed, Allah subhanahu wa ta'ala has done, the believers a great favor by raising a messenger from among them, reciting to them his revelations, purifying them and teaching them the book and wisdom. For indeed, they had previously been clearly astray. Allah subhanahu wa ta'ala emphasized two things. The fact that the sending of his messenger, who was also human, is a double blessing. That we got a messenger and he is from among us. And that before the coming of the messenger, sallallaahu alaihi wasallam, the believers had no way, were misguided. This is the most certain evidence that guidance is only in the way of and through Muhammad ﷺ. And all other ways that do not come from him or bypass him are misguided. Allah subhanahu wa ta'ala granted Ibrahim alaihi salam his dua, but changed the order of what he asked for, which underlines for us the importance of the sequence of learning. Allah subhanahu wa ta'ala sent Rasulullah ﷺ with four connected duties. These are four progressive stages of learning and guidance. Four steps to Jannah. They are, yathlu walaihim ayatihi, recite, wa yuzakkihim, purify, wa yu'allimuhum alkitab, to teach, wal hikmah, to demonstrate. From the perspective of the audience, of the learners, these four, our four steps would be to listen, when he recites, to submit, when he purifies, to learn, when he teaches, and to practice what he demonstrated. These four are not independent of each other, but are a continuum, like a staircase, which takes you to the top. If we leave out a stage, we will fail. Today, this is our biggest problem. Out of the four steps or stages, we focused on two and almost totally discarded the other two, paying only lip service to them. We focused on the recitation of the Qur'an, and what comes with it, which is hivs of the Qur'an and tajweed. So the lahan, the tune of recitation, memorization of the Qur'an, and the actual method of pronunciation, all of which are important, but we focused on them exclusively. But we ignored taskiyatul nafs wa tarbiyatul akhlak, purification, purification, purification, of the soul and heart and the molding of manners of adab of treating each other of ma'milat of dealing with each other all of this got dumped. Then we focused on the teaching of the book Ulum-ush-shari'ah and we have big mad