AbdelRahman Murphy – Heartwork Guided Steps To The Path Of Allah #25
AI: Summary ©
The speakers emphasize the importance of consistency and being consistent in achieving success, avoiding assumptions and balancing success with personal growth, and recounting the Prophet's behavior as gentle but aggressive. They also discuss the construction of a new tower and a renovation of the previous one. The importance of honoring one's religious affiliation and the need for people to be aware of their own experiences is also emphasized. The speaker describes the Prophet's behavior as gentle but aggressive but also describes his behavior as gentle but also aggressive.
AI: Summary ©
Alright, Salam Aleykum, Salam Aleykum, Bismillah walhamdulillah, wassalatu
wassalamu ala rasoolillahi wa ala aalihi wa ashaabihi
ajma'in.
Let me just adjust the audio real quick.
A little bit, there we go, that's better.
Yeah, Bismillah.
Okay, how's everybody?
Alhamdulillah, alhamdulillah, welcome home.
It's good to see everybody here, alhamdulillah.
So we are, inshallah, making the final turn
now on our reading and our study of
this amazing text by Imam al-Muhasibi, rahimahullah.
We have about three more sessions left for
the year.
There's a break planned for the end of
the year, inshallah, because I'm going for Umrah.
So we have tonight, next week, and then
the week after that, inshallah, and we'll have
our conclusion on the third session of this
text.
But we're covering now, which basically we're taking
from the conclusion of the book, the ninth
chapter, before he does his conclusion.
And, you know, everything up until this point
has been fairly high level, right?
He's given a lot of, like, advices with
regards to a person kind of keeping watch
over their own soul, you know, listening to
yourself and feeling out kind of where your
desires might be and being able to curb
some of those desires and temptations as they
come at you.
And now he speaks very, I would say,
directly.
And there's a lesson here, right?
The lesson is that in some cases in
life, when you're looking at how to improve
yourself, there's like a general advice, and those
advices are a little bit more soft, right?
They're more potentially a little bit more vague,
a little bit more subjective, right?
But there are moments where the advice that,
you know, I need to hear and you
need to hear is very direct.
And there are times where there's really no
other way to say something except the way
that it needs to be said.
Okay?
So we're going to talk a little bit
about this concept tonight as we move forward.
But these advices that he has tonight are
very comprehensive and they're like jam-packed.
And there's only four or five lines that
we're going to read, but every one of
them is like a different pointed advice to
the reader.
So the first advice that we have here
as we reach the conclusion of this text,
and this is obviously there's like a lesson
here because by the end of the book,
you're improving, you're getting better, you're hopefully getting
closer to Allah ﷻ.
And as a result of that improvement, right,
what ends up, you know, climbing up into
the heart of every person, anytime that you
get better at anything, you run the risk
of feeling like you are, you know, better
than everybody.
And so you might do something once in
your entire life and now all of a
sudden you start to wonder if, you know,
this is, you know, that TikTok, am I
better than everyone?
Like that's kind of the spiritual trap that
Shaytan, he sets.
So Imam Muhajir Sibi, he comes at us
with a very, very kind of intense reminder.
And this is the methodology that a lot
of scholars would use is that they would
have an alternation, right?
They would go back and forth between being
gentle and then they would be firm and
stern.
And this is kind of the way that
we need to be sometimes dealt with, right?
We need gentleness, but then sometimes we also
just need someone to keep it real with
us.
And so Imam Muhajir Sibi, he says, if
you want to be successful on this path
of growth to Allah ﷻ, and part of
what it means to be successful is to
be consistent.
If you want to be consistent on this
path, if you want to be somebody that
doesn't like get so inflated and so high
on yourself that you start to lose focus,
you lose like your motivation, right?
If you go to the gym January 2nd,
right, what's the gym going to look like?
You're going to be waiting just to get
a sip of water, right?
There's going to be so many people there.
But come January 30th, that motivation, it starts
to dwindle, right?
It starts to wane a little bit.
So on the path of growth to Allah,
there's a chance that a person in their
journey starts to lose that motivation and that
movement towards Allah.
And one of the reasons why is because
they start to think of their good deeds
as being like astronomically good.
And they basically start to celebrate every single
good deed that they do.
And they celebrate it in a way that's
not normal, not healthy, right?
They over exaggerate.
They over share.
The concept of keeping things secret is lost.
And now it's, I want everyone to know.
And I want everyone, and it's not ever
under the guise or under the intention of
showing off.
It's always under some other very, very tricky
intention.
Like, oh, I want to be an inspiration.
Have you been, no, right?
You know, everyone now wants to start a
podcast, right, or a TikTok.
I just wanted to read this hadith.
No, you just read it to yourself, right?
Really, like just read it to yourself.
Like we'll all be okay, right?
So the point being is that it oftentimes
is masked in the language of like good
intentions.
But in the absence of sincere friends, a
sincere teacher and mentor who can keep you
grounded, who can tell you when to be
quiet, who can tell you when you need
to relax and pump the brakes a little
bit, in the absence of all of those
checks and balances, a person can ultimately fall
down the path of what Shaytan did, which
is overestimating the value of the good deed
that they had done.
And this is something, by the way, the
default, the default, is that the Prophet Muhammad
ﷺ tells us that you should never ever
undervalue your good deeds.
There's a hadith in which he says, لَا
تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا Okay, so we learned
that you should never look down upon your
good deeds.
The hadith literally says, do not look down
upon any good that you have done whatsoever.
So the default ruling in Islam is don't
beat yourself up if you feel like something
you did wasn't good enough.
Because at least you did something, right?
اتَّقِ النَّارَ وَلَوْ بِشِقِ تَمْرَةٍ The Prophet ﷺ
said, save yourself from the fire even if
it's half of a date worth.
Like give some sadaqah even if it's only
the value of what the cost of a
date would be divided by two.
So buying one date depends on where you
go.
Whole foods, crazy, right?
Upna Bazaar, a little bit more realistic.
Sarah Bakery, now we're talking, okay?
So you buy a date from somewhere, what's
the value of half a date?
And the Prophet ﷺ, what we would consider
to be like valueless, couple quarters, right, 50
cents.
The Prophet ﷺ is saying, donate that because
that donation if it's sincere might be what
saves you from the fire.
Like you might be stumbling towards the fire
on the day of judgment and you get
pulled by one very small rope.
And that rope is 50 cents that you
gave just because you felt sincerity in that
moment, subhanallah.
So we learn in Islam that we should
never ever underestimate the good that we do.
And that's the default.
However, there is now a conversation to be
had which is a person should not ever
feel, and I'm going to say this very
slowly and carefully.
I'm going to say it twice.
A person should not ever feel as if
the good that they are doing is a
favor to Allah.
We should never feel that.
I'm going to say it again.
A person, at the same time that you
appreciate and you are very grateful for the
opportunity to do the good deed and it
makes you feel great, alhamdulillah, at the same
time we should not feel as if this
is some favor that we're doing for Allah
subhanahu wa ta'ala.
And it's possible to feel both of those
things.
I mean if we want to like take
it to a more human example so we
can maybe understand it better, like think of
somebody that you love and you admire and
who has done so much for you in
your life, right?
Parents, grandparents, etc.
Think of somebody that if I say the
word, if I say the phrase, think of
someone that you could never repay them.
Everyone have someone in their mind?
You could never repay them.
Like nothing you could do could ever match
what they've done for you.
Okay, think of that person.
Now think that one day you're buying coffee
and you're with them and you paid for
their drink.
Would you ever have the courageous stupidity to
look at that person and say, remember this.
Don't ever forget that I paid for your
drink.
Would you ever do that?
You'd never do that because relative to whatever
they've done for you, your contribution is zero,
right?
Your contribution of buying that coffee is nothing
compared to the contribution that this person has
done for you in your life.
وَلِلَّهِ الْمَثَلِ الْأَعْلَىٰ And Allah's example is infinitely
greater.
How could a person ever pray Fajr and
say, Ya Allah, look man.
Look, like I make du'a, I pray,
like where's my answer?
Right?
In fact, the Prophet, peace be upon him,
he said, every person's du'a will be
answered except for the one who says, I'm
making du'a, where's my answer?
Isn't that so interesting?
And what stops the du'a from being
answered?
It's not that Allah gets like, you know,
we get petty.
Have you guys ever been like on your
way to do something and then somebody tells
you and you're like, no, I'm not doing
it?
You know what I'm talking about?
You were like, as a kid, you were
going to go straighten up your room and
your parents were like, go clean your room.
You're like, no, I'm not.
Now I'm not.
I was doing it, but now I'm not
going to.
Out of defiance, out of pettiness.
Allah is not petty.
It's not as if Allah was going to
answer and then the moment we say, where
is it?
Allah says, okay, now I won't.
No.
The reason why the hadith is so profound.
The person who asks that question has shown
that they don't view Allah as their Lord.
They view Allah as their merchant.
Like, where is my answer?
I made dua.
You don't talk to Allah like that.
You don't talk to Allah like that.
You know, my son and daughter, like sometimes
we have to teach them.
What's a good way to say this without
them hating me when they watch this in
10 years?
We have to teach them how to say
things.
So what they mean to say is not
bad, but the way they say it is
tragic and horrific.
Okay, I'll give you an example.
My son, he translates the phrase, of course,
as yes.
Okay, so yes to him is the same
as of course.
Of course is the same as yes.
Safe in some scenarios, but really disrespectful in
other scenarios.
Right?
So my mother-in-law, his grandma, will
be like, Musa, are you done eating?
And he's like, of course.
This actually happens.
Okay?
My daughter has translated yes with exactly, and
she says it like that.
Exactly.
Exactly, right?
So then we'll say something like, you know,
Nooni, are you ready?
Iman, are you ready?
She's like, exactly.
Are you ready or are we waiting?
Exactly.
Like, it's very, very.
So I understand, right, what they're trying to
say, but the way they're saying it is
just downright disrespectful.
Right?
And if it were not us but our
parents, there would be an interesting response.
But the point being, right, the point being
is they're children.
There's a reason why Allah doesn't write their
deeds.
Allah does not have the angels write their
deeds yet.
There's a reason because they're going through their
learning, their Tarbiyah.
But as adults, as people that are grown
at this old age, right, and other Instagram
vernacular, it's not appropriate for anybody at our
stage of life to assume that we can
treat Allah with that type of response.
I made dua.
Where's my answer?
And that's why.
The dua is disqualified because dua is what?
Dua is actually supposed to be an articulation
of desperation and submission, not of demand.
Not of demand.
You didn't pay for a product.
The customer service culture, it does not work
in the divine realm.
Right?
You are sincerely begging.
And actually the irony is the more of
a beggar you become, the more the hadiths
say you'll be answered.
The more that a person will have their
duas responded to.
The more when they understand that I'm not
deserving of anything.
I'm just asking.
And in fact, not only do I not
know if I deserve it, I know for
a fact I don't deserve it.
I know that for a fact.
Like there's nothing that I could say about
myself in which I'm begging Allah and I
say, Oh Allah, you have to give this
to me.
That's not correct.
But, oh Allah, because you are who you
say you are, the one who answers dua,
the most merciful, the most forgiving, Oh Allah,
I'm relying more on your mercy and your
generosity than I am my worthiness.
Okay?
So he says here, don't consider any good
deed you do to be so great.
Don't consider that.
Don't think to yourself like, oh man, my
good deeds are so special.
Because what happens then with that inflation, if
inflation happens in the person's heart, there's no
room for ikhlas.
There's no room for sincerity.
And so he says, keep yourself in check.
Keep yourself humble.
You know, if somebody comes to you and
says to you something about your deed, first
of all, internally, keep yourself humble.
Right?
The only reason why you were able to
even do that deed in the first place
is because of so many other factors that
met you, that engaged with you, that provided
you the opportunity, the ability, the guidance, the
hidayah, the tawfiq.
We call it tawfiq.
That gave you that chance.
Right?
So when I do a good deed, I
have to actually be thankful for all of
those factors.
Like you give charity and you say, man,
look at me.
But no, look at the one who gave
you money to give in the first place.
So instead of saying, look at me, I
give charity, say, alhamdulillah that Allah gave me
the money, the ability, the opportunity, and the
heart that feels the compelling move to give
some charity.
Because not everyone who has gives.
And in that moment, you will have immediately
now deflated the arrogance that you could have
been victim to.
Okay?
So he says, number one.
Number two then, he says, at the same
time, don't ever consider any of your bad
deeds to be insignificant.
And this is probably one of the more
scary ones.
Because all of us can hopefully get on
track with not being arrogant.
Don't overthink of yourself, this and that.
Right?
And even to some degree, we maybe are
like running the risk of being too self
-deprecating.
Like beating ourselves up a little bit.
So Islam does not encourage anyone to talk
down to themselves.
However, don't also overinflate yourself.
Be balanced.
Be modest.
Be moderate.
But he says, do not think that your
bad deeds are insignificant.
Imam Ghazali one time said something very beautiful
in this regard.
He said, it's not the boulders and the
large sins that will take a person to
Jahannam.
It's the small pebbles that they forgot about.
Because the boulders you can see.
Right?
The boulders you can see.
But the small pebbles that over time they
accumulate and they grow into something much larger,
those are the ones that after a while,
you completely don't notice them until it's much
too late.
Okay?
The Prophet peace be upon him, he actually
taught us how to understand good deeds and
bad deeds.
What's the way to keep ourselves in check?
Well, he says, it's narrated by Abu Umamata
that there was a person that came to
the Prophet peace be upon him, and he
said, ma'al iman.
What does it mean to have faith?
Because sometimes when you read these books, like
what I just put up on the screen
over there, that can be insightful, but it
can also be a little confusing.
So this man comes to the Prophet peace
be upon him, like how many of you
are slightly confused?
Be honest, it's okay.
Yeah, we got a couple.
Alright.
Yeah, we got one.
Right?
So, there were people like you who were
like, just give it, like the Egyptians say,
give it to me from the end.
Like, I don't want to take this journey
with you.
Just give it to me from the end.
You guys ever tried to look up a
recipe online?
The recipes are like, my grandmother's growing up.
No, nobody cares, right?
How much salt do I need, right?
Like that's, just list the ingredients first.
Then you can write your biography later, right?
Okay, so, give it to me from the
end.
So the man came to the Prophet peace
be upon him and said, Ya Rasulullah, ma
'al iman.
Qala idha sarratka hasanatuka wasa'atka sayu'atuka
fa anta mu'min.
Very simple equation.
He said, if doing good deeds makes you
feel happy, like you feel accomplished, you feel
fulfilled, you feel satisfied, wasa'atka sayu'atuka
and doing bad deeds makes you feel sad,
you feel remorseful, you feel disappointed, fa anta
mu'min.
Then you are a believer.
Okay?
So, pretty simple, huh?
You feel good?
By doing good?
That's good.
You feel bad doing bad?
That's good as well.
Sorry, whoa.
But then the man said, Okay, Ya Rasulullah,
fa ma'al ithmu.
Okay, so, again, some people are like, break
it down for me real simple.
This man was definitely a better one.
He said, give it to me really simple.
Because even that, I'm confused.
Like, how do I know if it's good
or bad?
The Prophet, peace be upon him, If something
in your heart, in your chest, causes you
irritation, then push it away.
Then push it away.
Don't ever let something come to you that
you know is going to make you have
regret afterwards.
Don't ever let yourself do that.
Okay?
There's another narration in which the Prophet, peace
be upon him, he said, If
Allah, subhanahu wa ta'ala, wants goodness for
anyone of his believers, his servants, then, then
he sweetens them.
It's an interesting verb.
Like, you don't see this a lot.
It's very like Arabic linguist.
You know?
Asal, like honey.
So he says, If Allah wants goodness for
anyone of the believers, anyone of his servants,
he sweetens them.
So then the companions were like, And how
will they be sweetened?
Okay?
This is getting even more like Arab Ammu
now at this point, right?
You guys ever handed a cup of tea
and said, do you want sugar?
They said, no, just dip your finger in
it.
I said, sir, I'm already married.
Right?
So, okay?
What does Allah, subhanahu wa ta'ala do?
Allah will open the door.
It's so profound.
The description of how good deeds come to
you is not that you are necessarily even
the purveyor of them.
Like you are being given access to something.
يَفْتَحِ اللَّهُ عَزَّ وَجَلَّ عَمَلًا صَالِحًا Allah will
open the doors for you to do good.
This is so profound.
It's not so simple that when I want
to do good, I will be able to
do good.
It's not that simple.
And as you get a little bit older
in life, like you realize that the opportunities
to do good are not as accessible as
you think all the time.
What I mean by that is if you
immerse yourself far away from Allah for long
enough, coming back to Allah, subhanahu wa ta
'ala is not always like a snappy thing.
It's not like a quick fix.
If you neglect prayer for like years and
years and years, coming back to praying five
times a day is not always going to
be easy.
It's good.
And whatever you do, Allah will appreciate and
He will accept it.
But there will be moments where you're trying
to get it for fajr, but because you
neglected it for so long, it might be
challenging.
Does that make sense?
So we have to ask Allah, Oh Allah,
open the doors for goodness for us.
Allah wants to do good, right?
Because it's not even my choice.
Like give me the keys so that I
can enter into the garden of good deeds,
okay?
And then He further describes and He says,
قَبْلَ مَوْتِهِ that before the person passes away,
Allah ta'ala will give this person even
more opportunities to do good, and then Allah
ta'ala will take their soul from them
in that state.
That they will basically have lived their entire
life, Allah knows how, but towards the end
of their life, Allah will give them chances
to do good, and that's how He will
call them back to Him azawajal, okay?
Now there's a couple, there's one principle that
I'll share with you before we move on.
Ibn Ata'allah, he says something really beautiful
about good deeds and bad deeds.
He says, لَا سَغِيرَتَ there is no such
thing as a small sin.
You guys ever heard like the halal-haram
ratio?
It's actually really funny.
So all of these Muslim, I was going
to call them Muslim dating apps, Muslim marriage
apps, all of these Muslims get to know
somebody for the sake of marriage apps, in
a halal way, all of the founders and
stuff reach out to me.
I don't know what it is man, every
part of my life is surrounded by marriage.
So they reach out to me, and they
talk to me, and they ask me questions
about how do we do this and do
that, and can we please announce it at
Roots, and I say no.
Okay, so, they want to know like, okay,
how do we frame this question?
It's a very delicate question, like basically how
religious are you?
And they're like, do you have any advice?
And I'm like, sir, this is a Wendy's,
just leave me alone, you know?
And it's very interesting, subhanAllah, because what basically
the question is asking is, how much haram
is tolerable?
That's kind of what they're going for.
They're like, okay, how much haram would you
tolerate me doing in our marriage?
Now, don't get me wrong, everybody makes mistakes,
and I think that everybody needs to walk
into every aspect of their life, marriage, friendship,
whatever, understanding that human beings are not perfect.
That's ma'loom bidrura, like we understand that.
It's just a reality, okay?
But I think the problem here is not
that you're going to make mistakes, but the
problem is like, how much do you just
embrace that in a negligent way?
Right?
Like every parent is going to make mistakes.
No parent is perfect.
But the parents that are like, yeah, I'm
okay making a lot of mistakes, that's like
a problem, okay?
Every couple is going to fight.
Every couple is going to argue.
There's always one or two that are like,
not us, okay?
Michael Jackson eating popcorn, right?
Okay?
Yeah, every couple.
Every couple will have an argument, okay?
That's not the problem.
The problem is the one that's like okay
with that, like seeking that, like likes to
argue, that's toxic.
That's actually the problem.
So having some sins, the hadith actually says,
the Prophet ﷺ says, that the children of
Adam will live their life always having a
sin.
Some of them a certain sin they can
never get rid of.
It just follows them.
Them in Arabic actually means tail by the
way.
It means tail, like it follows you around.
It's so frustrating.
So that's okay.
But what's not okay is when a person
just simply is like, yeah, this is who
I am now and I'm going to just
like, you know, I'm going to compound this.
I'm going to actually make this part of
my identity.
So SubhanAllah, in Ata'allah he says, لَا
صَغِيرَتَ There is no such thing as a
small sin when you meet His justice.
You know what this is talking about?
It's talking about the Day of Judgment when
a person gets their book and they open
it.
You know, when you open a record that
is supposed to have recorded all of something
that you did, like academic record or like
in your head, you're already preparing yourself for
the things that you know that they know
about you and the things that you think
that they missed, right?
Oh, I don't think I was that late
that day.
I know I was supposed to be here
at nine.
I got here at 9.05 but surely
there's a grace period, right?
Like surely.
And then imagine opening it up and every
single thing that you did was written.
The Qur'an actually says this.
The Qur'an says what?
لَا يُغَادِرْ صَغِيرَتَ وَلَا كَبِيرَ إِلَّا أَحْصَوْهَا SubhanAllah.
The person is going to open up their
book and they're going to say, there's nothing
that happened in my life that I did,
small or big, except that I found it
here.
وَوَجَدُوا مَا عَمِلُوا حَاظِرًا Everything that I did,
I found it here.
Like the book is not going to be,
there's no lapses.
24-7, right?
24, right here, right?
Right here.
So the reality is, SubhanAllah, He says don't
trick yourself by saying, it's just like a
small thing.
It's not a big deal, right?
My halal to haram ratio is pretty good.
That's not, Imam Ta'ala says don't do
that.
But then he matches it, SubhanAllah, and he
says something beautiful.
He says, وَلَا كَبِيرَتَ And there's no such
thing as a big sin when you meet
His mercy.
So there's no such thing as a small
sin when you meet His justice.
Everything is going to be there.
But there's no such thing as a big
sin when you meet His mercy.
Which means what?
If you come to Allah, correct, with the
right frame of heart, and you go to
Allah and you say, Oh Allah, I know
that whatever I did, whatever, I know that
it's there.
I don't even want to look at it,
Ya Allah.
I can't look.
I know it's going to be there.
But Oh Allah, Your mercy is greater than
my mistakes.
Imam Ta'ala says that's it.
That's the way you need to go to
Allah subhanahu wa ta'ala.
Don't over-inflate your good.
Don't underestimate your bad.
Rather, only look at the mercy of Allah
subhanahu wa ta'ala.
Either way.
Okay?
The next one.
He says, Make sure that you take care
to fulfill your obligatory charity or zakat.
Make sure that you do this.
You know zakat is so interesting.
How many of you, you discovered zakat in
the last like three years?
Because you start earning money.
No, seriously.
When we talk about zakat to college students,
they're like, What is that?
They're like, I'm eligible.
You can give me some, right?
Like, Wait, what?
You have to, so if I don't have
this much, then I can receive it, right?
How?
And then you start, then you go sign
your first contract at your job or whatever.
And then you make some money after a
year.
And then there's like, Oh, you got to
pay zakat.
And this is actually a really, really big
oversight on behalf of a lot of people.
A lot of people don't keep track of
how much they should pay.
It's not that much actually.
In the grand scheme of things, it's actually
quite low.
But it's the fact that we need to
keep an eye on that.
Okay?
And why?
Why do we need to keep an eye
on it?
Does the money go to Allah?
No, it does not.
So don't, don't get it twisted.
This isn't some kind of like pyramid scheme.
Right?
What is it?
I'll tell you a story to explain what
it is.
During the time of the Prophet, right after
his death, the next Khalifa, became the leader
of the Muslims.
But there's a very, very interesting challenge that
occurred during his life.
During his life, it was almost like when
the Prophet, peace be upon him, was alive,
even the most like, even the most like
fringe, outlandish person would keep their thoughts in
line.
They would just be like, okay, we're not
going to, we're not going to take any
chances.
The moment he, peace be upon him, passes
away, some of these people, some of these,
you know, tribes that had accepted Islam, they
come back to the bargaining table.
So they say, yeah, we'll be Muslim, but
we want to, we want to make some
concessions.
When he was alive, no concessions.
Right?
They took it.
The moment he passes away, and now Abu
Bakr is in charge, now these people come
back, and they say, yeah, let's talk.
We're not really a big fan of this
whole thing.
And one of those things was Zakat.
One of those things was, we don't want
to pay Zakat.
So this one tribe came, and they actually
met with Abu Bakr, and they said, Abu
Bakr, and he said, yes, they said, we're
cool with everything.
We're cool with Salah, we're cool with Siyam,
we're cool with Hajj, we'll even defend the
community, we'll do everything.
That's fine.
We're good.
We just really, really want to keep our
money.
Like, don't touch my money.
I'm not going to do the TikTok thing,
okay?
But don't touch my money, okay?
Everyone's searching quickly.
The brain rot, you can see it moving,
okay?
It works better if you have matcha.
So, okay, so, they said, we're not going
to give you any of our money.
He said, is that so?
They said, yeah, that's, that's, I mean, look,
it's 2.5% annually from our savings,
like, it's not that big of a deal.
Not that big of a deal.
They go, yeah.
They go, okay, thank you, Salaam Alaikum.
They turn around.
Before they can even take one step, he
goes, the Muslims have declared war on your
tribe.
You have 30 seconds to get out of
here before.
And then, even then, we're going to come
after you.
Why?
Why?
It's so interesting.
They could have showed up and been like,
we're starting a brewery.
We love wine.
Like, you know, they could have done, and
he wouldn't have responded like that.
So, the scholars, they're like, this is so
interesting.
And you know why?
Subhanallah, because zakat is not the haq of
any one person.
It's the right of so many people.
And if people don't take it seriously, it's
not that you're like, you're not like, just
casually not affecting anybody.
There are people starving to death because you
couldn't remember to pay zakat.
There are people that are freezing at night
with no socks, no clean clothes, no running
water, no roof over their head, because why?
Because you didn't want to give 2.5
%?
I haven't seen your brother.
2.5%?
Because you don't want to give 2.5
%?
No, seriously.
Think about how foolish that sounds.
So he says, and this is a problem,
look, my muhasibi is very old, over a
thousand years.
It was a problem back then.
And it's a problem now.
And then people try to get cheeky with
their zakat.
It's not good.
As much as I hate the British culture
and subculture, I just said cheeky.
People try to get cute with it.
You know what they do?
Subhanallah.
Because there are certain ways in which your
zakat will become, your assets will become zakat
eligible or it will be considered non-zakat
eligible.
Meaning, for example, like jewelry, right, for our
sisters.
Like the big question is like my gold,
the gold that I have, do I pay
zakat on it?
And generally speaking, again, there's different opinions, but
generally speaking, if it's like more of an
asset, like if you keep it in a
safe box and you don't wear it and
it's just like it's an asset, it's something
that you have that has value, then that
is considered zakat-able, right, patent pending.
Zakat-able, okay?
If you wear it, if it's something that
you wear and it's clothing, it's accessory, okay,
it's something that you wear maybe every day
and this and that, then the scholars, some
of them differ and they say, look, this
is not, it's not money, no one wears
money, this is clearly something else, okay?
So some people, subhanallah, in their understanding of
this, they turn into Bani Israel.
This is what they did.
Bani Israel was told, don't work on Saturdays.
They said, we won't, we're not gonna fish,
don't fish on Saturday, we won't, we'll just
leave the nets out on Friday and collect
them on Sunday.
You think you can trick Allah?
That's not how this works.
Your command was not to work on Saturdays
and now you're gonna leave the nets out
and catch fish on Saturday while you're, no,
that's not how this works.
So then the people say, oh, I don't
wanna pay zakat on this, so just wear
it one time, come on.
That's not how this works.
So now Imam Hasbi is saying, take your
zakat seriously.
In fact, if you're confused, how much is
this, does that, just overestimate, just give more
than you should.
If you are not even eligible, let's say
that you live with your parents, you don't
really have an earning, this and that, you
know what's a good practice to do?
Pay zakat anyways.
It's still sadaqa, it's not zakat because you're
technically, but pay, it's two and a half
percent.
You know what two and a half percent
of $100 is?
Let's go math people, $2.50. If you
had $100 right now, would you give $2
.50 to somebody who needs it to survive?
We don't have enough consensus.
Would you, okay, thank you.
They can take, they can take cash out.
Would you give it?
Okay, there we go.
That'd be a lot more consensus there, right?
So, two and a half percent of $1
,000 is what?
25, right?
Someone said 250.
No, 25, okay?
Two and a half percent.
So do you see how small it is
compared to what it is?
So, it doesn't matter how much necessarily you
have, but everybody should be in the habit
of giving zakat, and it's once a year.
Most people pick Ramadan because that's the time
when all of your deeds are magnified.
Okay, so get in the habit of this.
Now, what's a narration that we can pin
to make sure that we follow this?
There's a hadith عن عقبة بن عامر قال
رسول الله صلى الله عليه وسلم He says,
كل امرأ في ذل صدقته حتى يحكم بين
الناس on the day of judgment when there
is no relief.
The general expectation, the general experience on the
day of judgment is what?
Difficulty, discomfort, heat, right?
Just imagine the most stressful, anxious situation a
person could be in, and on top of
that, there's no relaxation, there's no rest.
There will be for some people.
Some people will be given shade in different
ways.
Some under the throne of Allah, may Allah
makes amongst them.
This hadith says, that on the day of
judgment, there will be one group of people
that amidst all of the discomfort will be
given a beautiful canopy of shade.
And that shade extends to only these people.
Who are they?
They are people who give charity.
And the amount of shade you get, like
the time you get to sit under the
shade, is what?
The amount that you gave.
So if you gave a certain amount, guess
what?
You get to sit under the shade.
If you only gave a little bit, then
that's how much time you get.
But if you gave consistently, and not necessarily
even an amount, when I say a little
bit, I mean in terms of instances.
Because Allah SWT does not care about the
dollar amount.
He cares about what?
The frequency.
How much did you give?
Not how much in terms of dollars, how
many times?
25 cents every day is more valuable to
Allah than 500 dollars once in a year.
Because what?
أحب العمال لله أدوامه أنقلة The most beloved
of deeds to Allah is that which is
consistent, even if it's small.
So make your charity a part of your
identity.
Make your charity something that you don't, you
don't let go of.
You know, how many of us are worried
about being broke?
Okay.
Good, right?
We have a few people, okay?
Everybody probably is just a little shy.
I understand a lot of people are here
trying to get married, so you don't want
to really admit that right now.
Doesn't really help your case, okay?
Do all of you trying to get married
as soon as you step outside, not in
this space, okay?
So, we think that being broke, right?
Not having wealth that we want is affected
by charity.
Oh, if I give, then I won't have.
No.
The Prophet ﷺ, he promised.
He said, ما نقص من المال الصدقة He
says, your wealth will never become deficient because
of your charity that you give.
Like everything else, yeah, you have to deal
with that.
You got to pay that bill.
Yeah, you shouldn't have eaten that much.
Yeah, you shouldn't have bought that.
You probably didn't need that.
You should return it, get that money back.
That's on you.
But there's one thing that if it shows
up on your statement, you don't have to
even deduct that from your account and that
is صدقة.
Because why?
Because Allah ﷻ promises that He will either
replace it with more or He will prevent
you from losing as a result of that
charity.
Some people tell us, if you're scared of
something, if you're going into like an exam,
what do your parents or grandparents tell you
to do?
Do you know why?
صدقة, you know why?
Because صدقة is considered a shield.
If you're worried about something, if you're nervous
about something, and you don't know, someone might
tell you, give some charity.
Allah ﷻ will give you protection, not only
in the afterlife, but in this life.
May Allah ﷻ grant us this.
Then He says, also protect your fasts.
May Allah ﷻ give us Ramadan, 90 days.
Not 90 days long.
Everyone's like, what?
90 days, 80 what?
88, all right?
88 days away.
Can you calculate my زكاة for me?
So, 88 days away.
But listen to this hadith, the Prophet ﷺ
one time he saw two people, it's irrelevant
who they were, two individuals, and they were
fasting.
They were known to be fasting that day,
and they were fasting in extremely difficult circumstances.
The Prophet ﷺ, he called them back, and
he actually commanded them to break their fast.
And they were confused as to why.
And he said, you broke your fast already,
when you backbite that person, you ate from
their flesh.
You know the Prophet ﷺ he said, there
will be a lot of people that they
will not obtain anything from their siyam except
for hunger.
Why?
Because they spent their time fasting, doing everything
that contradicts the whole purpose of fasting.
While they were fasting, they were doing this,
this, this.
Imagine, how old?
I'm 36, gonna be 37 by the time
Ramadan comes in, inshaAllah.
Still hooping though, alhamdulillah.
But, 37, can you imagine?
37.
Let's say that I had to start fasting
when I was 13.
24 years of fasting.
And can you imagine showing up on the
Day of Judgment, and after all of those
months, I look at my book, and it's
all wiped out.
Why?
Because I couldn't control this.
SubhanAllah.
So he says, protect your fasting.
Protect it.
Don't ruin it.
Make sure that you honor your fast by
behaving appropriately.
The next one.
Carefully guard the rights of your neighbor.
How many of you are pretty good with
your neighbors?
Raise your hand.
This is a problem, y'all.
Listen, we have like, you have like 45
days to get good with your neighbors before
the inauguration.
We're gonna need every neighbor we got.
Like, see, I'm being so serious.
Wallahul Azeem.
The next 45 days, I want you to
make as much samosas and biryani and maqluba
as you can.
And I want you just to say, in
my religion, we feed people.
And it's true.
The Prophet ﷺ, he said that.
I'll actually share a narration with you.
You know, the rights of the neighbor is
not just a political tool.
It's actually something that makes Muslims very, very
unique.
The Prophet ﷺ taught us that certain people
have rights over us.
Okay, so we're used to like the common
ones, right?
Your parents have rights over you.
Your spouse has rights.
Your children have rights over you.
If somebody, if you're paying, if somebody's paying
you, right, or if you're paying somebody, sorry,
then they have rights as well as the
other way.
So there's rights that everybody shares, okay?
There's generally an understanding that you have rights,
okay?
The neighbor is like an interesting one because
there's no clear relationship.
Like you could like them, you could not.
You could have something in common, you could
have nothing in common.
All you share is offense.
Like there could be a neighbor that you
don't even know the name of this person.
But the Prophet ﷺ, he actually said, the
hadith narrated by Aisha, he said that, مَازَالَ
يُصِينِ جِبْرِيلُ That I basically was so, subhanAllah,
like overtaken, overwhelmed by the exhortation, by the
reminder that Jibril gave to me, بِجَارِ About
the neighbors and specifically.
Like Jibril used to tell me so frequently
about the neighbors that he said, ذَنَنْتُ أَنَّهُ
That I thought that my neighbor was gonna
be included where?
In my will.
Like when I pass away, when I talk
about everybody who gets something from me, right?
This goes to this, this goes to this,
and the Quran details this, right?
He said Jibril was so insistent on the
neighbor that in my head, ذَنَنْتُ Like I
thought for absolutely that one of those lines,
my neighbor gets one-eighth of my lands,
you know, or something, you know?
SubhanAllah.
That shows you how much the neighbor has
a right upon you.
And neighbor, by the way the scholars say,
is not just left and right.
It's not just left, right, and across the
street.
It's not just looking at your street and
saying which ones do I like and which
ones do I hate.
Some scholars say your neighbor, are you ready
for this?
Is as far as you can see, left
and right in your residential area.
Those are your neighbors.
And they have to know that you're there
for them.
You know, the sad thing is that many
of us have experienced this, but not from
ourselves.
We've experienced it as the person who was
receiving it.
I have a neighbor, I've told you about
Jason.
Jason is the best.
He's the man.
He's incredible, all right?
There are some strange smells and sounds coming
from his house sometimes.
He's a responsible man.
He likes to get down a little bit.
But subhanAllah, I've never felt, I've never seen
a more Islamic character from a person who
was not Muslim yet.
You're my neighbor.
I have not seen Islamic character from a
person who was not Muslim yet more than
I've seen it from this man and his
wife.
Listen to what they've done.
I was just telling my friend about this
the other day.
Listen to what they've done.
I told you guys the story about the
Turkish Delights in the Battlawa.
And I brought them Turkish Delights from Istanbul.
And then I brought them four.
And I had like a big tray for
myself.
Because you know, you got to treat yourself.
So I brought them four.
That's a lot.
I mean, four is a lot.
Like even people that I loved got two.
But Jason's my neighbor.
And I gave it to him.
And he was like, what is this?
I'm like, you know, it's called Battlawa or
Baklava.
He's like, oh yeah, I've heard of this.
I think I saw it.
It's from Greece.
I said, no, no, no, no.
Don't ever say that.
I said, no, no, no, Jason.
And then, you know, we're like, he's like
chatting.
And he's like, oh, is it good?
What do you eat it with?
And I said, just whatever, you know.
He's like, tea.
He's like, milk?
I said, yeah, sure.
You can have it with milk.
And he had it.
And then he came over to my door.
He's like, do you have any more?
And then I had to go to my
stash.
And I had to like cut.
And I was cutting like two.
And my wife was like, you?
She's like, give more.
So then I cut more.
And then I gave it to him, right?
And that was, I think.
And then I think we did a couple
things nice.
I think when we went to visit Aqsa,
may Allah Ta'ala, free our brothers and
sisters.
And then I brought him some olive oil
back from Jerusalem.
And just small stuff like that, right?
Honestly, probably one, two things.
If I'm ever making some food, we'll just
kind of like put some on the side
for him and his wife.
And just kind of bring it over to
them.
They're like, is it spicy?
I'm like, it is.
There's black pepper in it.
So be careful.
So no, no.
He literally is like, I can't eat it.
He's like, it smells delicious.
But I can't eat it, you know?
I got to be careful.
Miskeen.
Miskeen.
And so, subhanAllah, man, the amount of times
that he has, so we've been traveling, and
he would call me.
And he's like, hey, there's someone at your
house.
And I know that because when we travel,
I ask for my brother-in-law or
somebody to come and check on the cats
and whatever.
And he's like, I have my gun.
I'm ready.
And he's not joking.
He's not trying to be funny.
He's like, hey, there's someone at your house.
He goes, I'm loaded.
Do you want me to go in there?
And I'm like, no.
It's either my brother-in-law or it's
somebody like, please do not go in there,
Jason.
The amount of times that I've left my
house in a rush and my garage is
open, the amount of times that I've come
home after garbage night and seen my can
back by my house, the amount of times
that I've come outside, seen my kids, and
they have a huge dog.
And my kids are like, can we buy
a dog?
And I can't tell them enough about the
shitty eye yet.
So I'm like, we have a dog, Jason's
dog.
Go over there.
Just wash your hands before you come back
in the house.
I go out and see my kids playing
with Roscoe, their dog.
One time his wife saw my son was
having like a little bit of a runny
nose because he has allergies.
She's like, oh, have you tried honey?
Honey helps.
We said, oh, he hates honey.
The next day on our doorstep was a
small jar of bee pollen.
And she said, it's flavorless.
If you mix it into his food, it
will have the same effect as honey.
Who behaves like this?
Muslims.
That's Islam.
Like I literally sat there like embarrassed.
These people are out Muslim-ing me.
And I'm like literally not trying to be
funny.
They are actually out doing me with regards
to my Islam.
And I'm sitting there and I'm thinking to
myself like, this is how the Prophet, peace
be upon him, won people over.
Like you know how they're winning me over?
I'm talking about Jason to like a bunch
of people who don't know him.
This is how he won people over.
You know, the heart has to be open
before it's ready to hear anything.
And subhanAllah, it's a very important thing.
Whatever you can do, don't ever underestimate the
importance of having a good relationship with people.
Neighbors, those who live near you.
Coworkers, those who work near you.
Right, if you work and you share a
space with somebody.
And then you have the opposite.
Which is you have people that because of
their Islam and their Muslim-ness, they tend
to like wrong their neighbors and oppress them.
I was just at a masjid recently, not
in Dallas, alhamdulillah, but I'm sure it happens
everywhere, where during Jummah, people park their cars
in the driveways of other people that were
not even Muslim.
Let alone if they were Muslim or not,
it doesn't matter.
But they were not even Muslim.
And so the masjid has to deal with
like an angry group of 5, 10, 15
people standing outside the masjid saying, we need
to leave our house.
And you have all these people inside listening
to this khutbah and there's 15 people saying,
we can't leave.
And we might just feel like because we
have numbers, because there's a thousand people there,
because da-da-da, it's a $10 million
building, that like, oh, get over it.
But no.
The Prophet ﷺ, he said that on the
Day of Judgment, if the Muslim person wronged
the non-Muslim, he said ﷺ that I
will stand there and I will listen to
the testimony of the non-Muslim against the
Muslim.
Like your Islam does not save you from
behaving un-Islamically.
Your Islam actually means that you have to
behave Islamically.
We should not.
We should not be learning neighborliness from other
people.
And if we wonder, and I'm not trying
to put blame on any of us, but
if we wonder why we to some degree,
because there's some people that are just unwinnable.
You have your Abu Lahabs, you have your
Abu Jahls, you have them.
But you also have your Khalids, Ibn Al
-Waleed.
You also have those people that were trying
to kill you.
You have your Umars.
And if we are curious as to why
we've been otherized to this degree, perhaps it
has a little something to do with how
we function in spaces with people.
And I would bet.
And by the way, guys, I'm talking as
somebody that grew up in Chicago with an
Egyptian mother who has very dark skin tone,
who was arrested for no reason when I
was in the car when I was 8
years old, and I had to go to
the police station with her, and they only
let me out when they saw that I
had a white dad.
So I understand this idea of, well, you
can't blame us for the oppression that we're
experiencing.
I agree.
But I do think, just by the numbers
of people that didn't raise their hand when
I said, how many of you know your
neighbors, that we have some work to do.
And maybe, maybe, if we put a little
bit of work in, the amount of disturbance
and annoyance and wronging that we will have
to deal with will go down significantly inshallah.
Not because I'm saying it, but because why?
Because this is the Prophet, peace be upon
him, promising this.
If he could win over people that were
much more Islamophobic, much more racist, much more
horrible than the people that we are living
amongst today, then we can definitely win people
over.
The Prophet, peace be upon him, he said
in a narration, narrated by Abu Dharr.
He said, يَا أَبَذَرُ إِذَا تَبَخْتَ مَرَقَةً You
know what maraq is?
Soup, literally.
If you're cooking soup.
Soup is not exquisite, it's not luxurious, it's
just water with salt.
All my bone broth people in here?
Right?
It's just broth.
يَا أَبَذَرُ إِذَا تَبَخْتَ مَرَقَةً فَأَكْثِرْ مَآءَ الْمَرَقَةِ
Increase the water of your soup.
And then he says, وَتَعَاهَدْ جِيرَانَكَ And take
care of your neighbor with it.
Give it to your neighbor.
Make sure that you don't eat.
The Prophet ﷺ says, they are not a
true believer who goes to bed with a
stomach that is full and a neighbor who's
hungry.
How are you supposed to know if your
neighbor is hungry if you don't know them?
How?
It's impossible.
In the hadith, we learn something.
You need to be so close to your
neighbor that they, knowing you as a Muslim,
if they were hungry, who would they come
to first?
You.
I was on next door, which is like
the funniest experience.
You guys have the next door app?
No?
It's so good.
Wallahi, it's the best social media.
It's so funny.
I was on next door, and on the
next door app, there was a person that
wrote, and I don't know the authenticity, but
the person wrote this.
He wrote, I'm so embarrassed to ask this.
I live in da-da-da-da-da,
and I'm very hungry.
I have no food.
And he said, can anybody please, I will
meet you.
Can anybody please give me their leftovers?
149 comments.
Every single one of them, every single one
of them, had religious language from another religion.
I did not see one saying, peace be
upon you.
Not only will I feed you today, let
me give you this much.
Let me cover your groceries.
This is how my prophet taught me.
Didn't see one.
And by the time I got there, this
guy, mashallah, has been taken care of.
If I write it, Allah knows.
The point being is we have a lot
of work to do.
We have to be able to.
And we look at organizations, mashallah, helping hands,
mashallah.
I'm talking about individual, not institution.
Individual.
If we function as individuals, we become an
institution.
That's what the ummah is.
May Allah Ta'ala give us Tawfiq.
Take care of the neighbor, the poor and
the relative.
We are people that are constantly thinking about
how we can serve others.
And then we'll finish with this.
Train your children.
How many of you do not have children
yet?
Raise your hand.
Okay.
So you're like, I'm good.
No, you're not.
You know why?
Because you can't train anybody with what you
don't know.
Imam Shafi'i one time was asked by
somebody.
He said, yeah, Imam, I just had a
son.
Can you please give me some advice?
Imam Shafi'i said, you had your son?
He said, yes.
Alhamdulillah.
He goes, you're too late.
So you're too late.
Because you can't metamorphosize into the perfect role
model at the flip of a switch.
If you want to be the person that's
able to give tarbiyah and to raise your
children and to be a leader in your
home as you aspire to be, you have
to get to work now.
You have to put in the work right
now.
You're not magically going to start showing up.
I have a halaqah on Tuesday and that's
called 30 and up.
30 and up is literally for people that
were like, we're 35.
We need chairs, more chairs.
We can't sit on the floor as much.
And they wanted to have a specific halaqah
for being older because why?
Because we're like, we have kids now.
A different life experience.
And I jokingly call that halaqah on Tuesday
night the 35 year old I had a
kid crisis halaqah.
Because you have a kid.
No, I'll tell you why.
You have a kid and you have struggled
to maybe pray, but alhamdulillah, you got your
life together.
You got married, etc.
You had a kid.
And now your kid is like, who's Allah?
And you're like, Allah is God.
And they're like, is he a man or
a woman?
You're like, well, Ariana Grande said, well.
And you're trying to figure it out.
And you have all these confused ideas in
your head.
Why do we pray?
And then you hear yourself becoming your parents.
Because I said so, right?
And then you're like, God.
You either die here or live long enough
to see yourself become the villain, right?
And so then what do you do?
You look up.
Roots.
Tuesday nights, how do I answer my children?
And subhanallah, the consistent response that I've gotten
from people that attend, parents who attend, is
like, I'm happy this is here, but I
wish I learned this earlier.
Because I now have a 10-year-old.
I have an 11-year-old.
I have a 15-year-old.
And I have a lot of undoing to
do.
I have a lot of undoing to do.
So he's saying here, train your children.
But that doesn't start when you have kids.
A lot of you want to become a
good spouse when you're looking to get married.
No, no, no.
Become that person now.
What do I do in the meantime?
Become the person now.
Become the ideal spouse while you wait.
Not in roots.
While you wait at Oh, I'm joking.
No, no.
For Allah to give you your naseeb.
Become that person because you cannot flip the
switch when you want to.
It doesn't work like that.
And treat those who serve you with gentleness.
I'll finish here and then we gotta go
for prayer.
The Prophet was marked by his gentleness.
There's a narration in which the Prophet he
said that gentleness Allah Allah Allah is gentle
and he loves gentleness.
Okay.
And then the Prophet he said if anything
has gentleness in it, it increases it.
And if anything has gentleness removed from it
it decreases it.
He was very gentle as a person.
Even to the point where there was a
group of people from Bani Israel who lived
in Medina and they cursed the Prophet they
said which in Arabic sounds very close to
but it means may death be upon you.
So then he responded and he said which
means and unto you.
But listen I'll explain why he did that.
Because a lot of you are like that's
not very gentle.
But let me explain.
His wife Aisha she responds and she says
She's basically cursing them.
Right.
And if you're like me or any other
husband you look and you're like I got
a good one.
You know you're just like happy you're like
alright.
You know what the Prophet Sallallahu Alaihi Wasallam
does in that moment he looks at her
and he says Be easy relax She says
Didn't you hear what they said?
She was like surely you're not telling me
to calm down.
She also had that personality by the way.
She had that fire.
You're not telling me to calm Did you
hear what they said?
He said forget them.
Did you hear what I just said to
you?
Relax.
And that's when he told her.
He said Allah Ta'ala is gentle and
he loves gentleness.
So gentleness doesn't mean to be taken advantage
of or to ignore wrongdoing.
You can say what needs to be said
but you have to say it in a
way that is not oppressive.
That's why he said Like I didn't curse
you.
You cursed me.
So what I'll do is I will very
gently like somebody tosses a grenade and you
just take a tennis racket.
You're like right.
Whatever you threw at me was your choice
not my choice.
And I'm going to gently lob it back
to you.
I hope for your sake it was good.
So if they said As-salamu alaykum ya
Rasulallah then he said wa alaykum.
As-salamu alaykum wa alaykum.
Now you just got you played yourself right?
As that salawat says.
May Allah protect us.
So gentleness is a characteristic of the Prophet
peace be upon him.
It's what makes us who we are.
In situations that demand harshness, in situations that
would call for roughness Muslims somehow someway find
the ability to be gentle.
We're able to do that.
Even in our justice.
Even in our truth.
Subhanallah you read stories about the battlefield.
There was once a companion that was fighting
and there was a person that he then
tackled to the ground and when he raised
the sword over that enemy, the enemy says
As-salamu alaykum wa alaykum wa rahmatullah Right?
Like guaranteed.
Ah man Come here.
As-salamu alaykum.
No.
The companion actually killed him.
He said I know what you're doing.
Went back to the Prophet peace be upon
him.
The story got back to him.
The Prophet peace be upon him said Did
you open his heart and see if he
was sincere or not?
How were you able to make that judgment
over him?
What if he meant it?
What if he meant it?
Where was your gentleness?
Where was your humanity in that moment?
Right?
We're not ruthless warriors.
You know Omar Mukhtar May Allah elevate him.
The Shaheed of Libya.
Right?
He said subhanallah when they were talking about
the Italians, the colonizers that they were coming
and they were destroying and they were killing
and they were, I mean horrific things.
You know what he said to them?
They said Why are we treating them better
than us when we capture them?
Why are we feeding them?
Why are we doing this?
He said they are not our teachers.
We don't learn from monsters.
So when we behave as Muslims when we
walk, when we move, when we mobilize and
do things, we never learn from the oppressors
how to behave.
That defeats the whole purpose.
Because they don't have gentleness.
They're horrific.
I saw a video from Gaza, subhanallah, where
a person said wallahul adheem If they came
to us and said the land is yours
and you decide what to do with the
people from Israel, he said wallahul adheem, every
single one of us would say live with
us.
Ahlan wa sahlan.
That's what people who actually own the land
talk like.
Ahlan wa sahlan.
Come live with us.
Why?
Because Allah placed gentleness in the heart of
every believer.
And that's what they were living like before
they were given this oppressive privilege.
Ahlan wa sahlan.
Come live.
Allah ta'ala make us gentle.
And Allah ta'ala give us the ability
to find gentleness in moments where we don't
want to be.
May Allah ta'ala protect our faith.
May Allah ta'ala give us the ability
to be those that are role models for
those around us.
Our children, our families, and those that we
are with.
May Allah ta'ala make us people that
always take care of our neighbors and those
who are in need and those who are
related to us.
May Allah ta'ala make us people who
always fulfill the right of zakat.
Who always make sure that we take care
of those who are desperately in need of
support.
May Allah ta'ala give our fasts the
acceptance that they need.
And may Allah ta'ala protect us from
ruining and spoiling our fasts.
And may Allah ta'ala give us the
humility to be able to act according to
our sincerity and not to overestimate our good
and not to overlook our bad.
Ameen Ya Rabbil Alameen Subhanak Allahumma bihamdik nashadu
an la ilaha illa anta nastaqtulika wa atubu
ilayk We're going to go ahead and close
up without Q&A tonight because Isha prayer
is in 4 minutes and I want to
give everyone a chance for the Isha prayer.
If you haven't been here since last week,
we started some construction.
We're renovating the Musalla.
InshaAllah you can see pictures of the renovations.
It's going to be beautiful inshaAllah, even more
beautiful.
So the current Musalla is actually right there.
If you go through this hallway, it's in
the multi-purpose hall.
So please please inshaAllah head over there and
enjoy your Isha prayer.
And then there's a khatira by Ustaz Mahmood
after the Isha prayer.
We'll see you guys then.
Wassalamualaikum warahmatullahi wabarakatuh