Eyyaka Na’abudu

Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the Prophet and the Messengers. 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. My brothers and sisters, the entire essence of Islam is collected in this very short ayat of Surah Al-Fatiha where Allah SWT said, إِيَّا كَنَعْبُدُ وَإِيَّا كَنَسْتَعِينَ The whole of Islam, everything in Islam is collected in these two phrases. إِيَّا كَنَعْبُدُ وَإِيَّا كَنَسْتَعِينَ We ask, we worship only you, Ya Rabb, and we ask help only from you. إِيَّا كَنَعْبُدُ وَإِيَّا كَنَسْتَعِينَ And this is the hadith of Rasulullah SAW also where he said, worship only Allah and do not join partners with Him. And do not ask anyone for anything. Don't ask anyone for anything. Ask Allah. Ask Allah SWT. If we take this and see, إِيَّا كَنَعْبُدُ that we worship only Allah SWT, the five pillars of Islam are collected in that. So when we say, أَشَهَدُوا لَا إِلَٰهِ إِلَّا اللَّهُ وَأَشَهَدُوا أَنَّ مُحَمَّدَ رَسُولُ اللَّهِ The Shahada, the first pillar, there is no one who is, joined with Allah in this. أَشَهَدُوا لَا إِلَٰهِ إِلَّا اللَّهُ I bear witness that there is no one worthy of worship except Allah. وَأَشَهَدُوا أَنَّ مُحَمَّدَ رَسُولُ اللَّهُ And I bear witness that Muhammad SAW is the Rasul, is the Messenger of Allah, which means that I accept that there is nobody worthy of worship except Allah. And I worship Allah, in the way that Rasulullah SAW worshipped him. That is the meaning of أَشَهَدُوا أَنَّ مُحَمَّدَ رَسُولُ اللَّهُ If you accept that Allah سُبْحَانَهُ وَتَعَالَى is worthy of worship, then how do you worship him? In the way of Rasulullah SAW. The way Rasulullah SAW worshipped Allah, I worship Allah. So if you take this and expand it and say, when you say the way, Rasulullah SAW worshipped Allah, it refers to Salah, it refers to Namaz, from the beginning to the end, all that is necessary before you come for Salah, which is Tahara and Wudu and so on. And then the Salah itself, what do you do, how do you make your Niyah, how do you do Takbeer, Taharima, after that what do you recite, after that Surah Al-Fatiha, what do you say, after that the next, after that the next, after that Surah Al-Fatiha, what do you do, Ruku, Sujood, everything. How do you do it? The way Rasulullah SAW did it. Which means that it is fard upon you to find out how he did it. Right? Because any other way of doing it is not acceptable before Allah SWT. This is the meaning of the verse, the way, this is the meaning of Ashtadhu Billahi Ilayh Illam, that I worship only Allah, how do I do that? The way Rasulullah SAW did it. Not the way my father did it, or I am doing it, or somebody else is doing it, or my Sheikh is doing it, or my teacher is doing it, or no. The way the Rasulullah SAW did it, and Allah SWT in His mercy caused every detail about Rasulullah SAW's life to be preserved. Everything. From the smallest detail to the largest detail. There is no one whose life is so completely preserved as the life of Rasulullah SAW. If you read Imam Tirmidhi's Shamailul Muhammadiyah, which is called Shamail-e-Tirmidhi, everything is described. Everything is described. Everything is described. How many grey or white hair were there in the blessed beard and the head of Rasulullah SAW is counted and measured. What was the, what, how were the soles of his feet? Can you imagine anybody to be described in that kind of detail? How did he clip his feet? How did he clip his feet? How did he clip his feet? How did he clip his feet? How did he clip his nails? From which finger did he start? Where did he end? And so on. So also is Salah. Everything. And that is why they say, they say both of these things. They say God is in the details, and they say the details are in the head. The devil is in the details. It's important for every single thing to be known, and to be practiced. For example, in Salah, the Rukun of the Salah, the pillar of the Salah, is Qiyam, is Ruku, is Sajda. Right? How you go into Ruku, is Sajda. How you go into Ruku, is also part of the Salah. How you are in Ruku, the position is also to be learnt, is also part of Salah. From Ruku, to completely stand up fully, Nabi said, stand up fully and stay there until the bones come to rest. So many times you see people pray, they go to Ruku, they just come up half way, and they go into Sajda. Some people literally die from Ruku into Sajda. Salah is invalid. Salah becomes invalid. And I don't make it up. There is a specific Hadith on this. A man came and he prayed in Masjid-e-Nabawiya Sharif. Nabi was sitting there. He finished his two rak'ah of Salah, then he came and he said, Salaam Alaikum to Nabi . He said, Walaikum As-Salaam. He said, Go back and pray. You have not prayed. He just prayed two rak'ah of Salah. What do you mean not prayed? Which means your Salah is invalid. What you did in two rak'ah is not Salah. You did something, exercise. He went back and he prayed two rak'ah. He came back. Nabi said, Go back and pray. You have not prayed. He went back and prayed. And then he came. Nabi said, Go back and pray. You have not prayed. The man said, Ya Rasulullah, I only know this. I only know this. So then Nabi taught him specifically. Sometimes we make a, we go into a, sometimes you go into Sajda. And then to get up, it is one smooth motion. It is one smooth motion. From the Sajda, you get up and you stand up. Right? All this detail, all of this is important. For the Salah to be valid. Your clothes. I have seen many times people, including in this Masjid. You wear trousers, you wear a t-shirt. But when you go into Sajda, your t-shirt dries up, your trousers are already hipsters. So they are on your hips. And may Allah have mercy, everything is visible. Your Sattar is visible. Below the Sattar is visible. Now visible, I don't mean somebody has to see it. Meaning it is bare. Malaik are seeing it. And may Allah forgive you, the person next to you is seeing it. Your Salah is gone, zero. Your Salah, you have destroyed your Salah. Your Salah is invalid. You think you prayed, you didn't pray. So wear proper clothes, which cover you properly. And which will not uncover in any motion of the Salah. This is the meaning of Muhammad and Rasulullah . Sallallahu alaihi wa sallam. And Nabi Sallallahu Alaihi Wasallam said, don't ask anyone other than Allah. If you ask, ask only Allah. If you worship, worship only Allah. There is a famous hadith of Ibn Abbas Radha ila Anha. So asking does not mean if I say, please get me a glass of water. It's not that. It means your ummeed, your hope, your, you know, in matters of difficulty, your heart is attached to some maqlooh. Whether that's an individual, whether it's a system, whether it's a whatever. So if this happens, my life will be fine. If that person is pleased, my life will be fine. I must go and ask this person, help me. Islam teaches us self-respect. And that is why one of the scholars, he said, do not despise, he said, do not commit a sin for the momentary pleasure it gives you. Because the pleasure will go away, the sin will remain. He said, don't commit the sin because of the momentary pleasure it gives you. Because the pleasure will go away, the sin will remain. At the most benign level, for example, we like to eat. Alhamdulillah, Hyderabadi cuisine has great stuff. But Hyderabad also has the highest incidence of diabetes and heart disease, probably in the country, probably in the world. All related directly to Hyderabadi cuisine. So, you eat something, you eat, tastes very nice. How long does the taste last? First of all, there is no taste in the throat. Taste is only at the taste buds, so it's only on the tongue. How long does it last? Not even five minutes, right? Until the next thing you eat. What's the next thing you eat? What's the next thing you eat? You eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat, you eat. But when that thing goes inside, the coating on the arteries, what it does to your liver, what it does to your blood sugar, what it does to your belly fat, what does, what that does to your heart, at the, at the very benign level, I'm saying all of this remains. But when it goes inside, that thing is not inside. How many times have you gone to some Shaji's daavath and you come back and the whole night you are sitting there because of heartburn, because of, you know, reflux, whole chest is burning. This is not happening. This is a benign level. Take it a step further. One of the great diseases of today and also of this ummah is pornography. So you watch something, haram, which Allah has made haram. But the sin of that remains. That sin will go with you. As I told you, the most benign level is food. It only kills you. But the sin is with you in the grave. It will be with you when you are resurrected on the day of judgment. And it will take you into jahannam. One lie, one deceiving somebody. The sin is momentary. The pleasure is momentary. But the effect is momentary. But the effect is momentary. But the effect of the sin remains. Similarly, he said, do not leave a good deed because of the temporary difficulty. Because the difficulty will go away. The good will remain. And it will go with you in your grave. It will help you there. It will be resurrected with you on the day of judgment. It will help you there. And it will take you to jahannam. For example, getting up for tahajjud is difficult. No doubt. Allah SWT said this. Allah SWT said this in Surah Al-Muzzahbir. Allah said, yes, it is difficult. It is very tough. But that's the best thing. Best time to connect with Allah SWT. Momentary difficulty. I mean, there was a time when you got up in the winter. You had to, you know,