Our Tongues: A Path To Paradise?

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Ali Albarghouthi

Channel: Ali Albarghouthi

Episode Notes

This lectures discusses how our tongues can a blessing or a curse based on what we decide to do with them. The lecture emphasizes the centrality of human speech and how no reform of human life can pass without the aid of the tongue.

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah

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Alhamdulillah wa Salatu was Salam ala rasulillah.

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State of Israel, you know the maturity and fusina Dr. Medina, the healer who Fernando de la, vida de la,

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la la, la la la de la sharika shadow Ana Mohammed Abu Rasulullah sallallahu alayhi wa aalihi wa sahbihi wa seldom at the Sleeman kathira.

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inshallah mean, what I wanted to discuss

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with you today is something that is very simple, but I think was also very meaningful, which is the relevance of Islam in our life,

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of how to make Islam relevant in our life, or is Islam relevant in our life?

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And this is, in fact, a question that

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a lot of us, in fact, all of us will try to continue to answer from the time that we are aware of what Islam is and our obligations and where our life should be heading to the time that we die. And that's the question that we will continuously try to answer. And sometimes we will figure the answer, and sometimes we'll miss it, sometimes we'll get it right. And sometimes we'll get it wrong, but we will always will keep struggling of is Islam part of my life? Can it be part of my life? How can it be part of my life, especially if we are drifting away? From what Allah subhanho wa Taala wanted? And the importance of this question rises from what that Islam is kind of like, you know, as

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an ideal that is presented to us an ideal that

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you hear about when you're reading the Hold on, you hear about when you are reading the Hadith of the messenger, sallAllahu wasallam. When you're listening to a lecture, right, there's an ideal that is this Islam that is presented to you, right. But Islam is not the only ideal out there. in this arena that we call my there are other ideas as well that are competing with Islam. And these ideas could be religious, but also may not be religious. But these ideas also promised and they promised a lot of things. And when we look at any ideal, we have to look at basically three things.

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There's this ideal, is it better than other ideas or not in the picture that it paints? And what it asks us to do. Right? And what it promises? Is it better than other ideals or not? Does it prevail in a system of thought, basically, as a theory, does it prevail or not? Is it strong or not? The next thing that you want to look at is that you have any idea, you have to translate it into reality. Because if there's an ideal that cannot be is untranslatable into reality, that's not useful. Right? It remains a fantasy. I like children, right? There's an ideal about magic about fairy tales about all of that, which is fantasy cannot be translated into reality. So you have to

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see, how does it translate? does it translate and in its translation, when you bring it into reality? Well, does it take account of human, you know, fluctuation and changes? Or does it not? Sometimes, because we do not live to that ideal? Sometimes the circumstances around around us are less than ideal. So can that ideal fit those circumstances? Or can it not also said that that idea of translation is very important? And then when it gets translated into reality, you want to find out is it useful or not? Because if it's not useful, even though it gets translated, but it harms society towards people, then that is not beneficial level? Right? So this is this is sort of that

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the system.

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So when thinking about Islam as an idea of just to begin with, one of the other ideals that compete with Islam, and I thought it would be relevant, for instance, to especially people who are living in the West in general, is the idea of the pursuit of pleasure. Right. Now, we may not know it, under the name of hedonism, but we may know it, when we see it. We know it through the media, we know it through commercials, what is that? Basically that whatever feels good is good. Whatever is pleasurable, right is good. The pursuit of what makes you happy. That's good. So do as you see or as you feel fit, and what makes you happy.

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is good in that type of philosophy or that type of understanding.

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And why is this so very attractive, but at the same time, also very destructive, and so very attractive because we as humans, right are created with so many needs. And if you tell any one of us, right, I give you a choice of spending two types of days, and in the first day, I'll give you a choice of eating the best food and having the best drinks and having the best company and in fact, anything that comes to your mind, that would make you happy, I would give you the chance to pursue it, versus another day, where you would have to struggle with yourself, struggle against yourself, do things, for instance, that don't come necessarily naturally to you? Of course, then you're going

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to choose the first one because the first one is easier. Versus the second one, right? So if you ask, for instance, a person who Ramadan is coming, right, faster person,

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leave religion aside for a minute, right? Leave religion aside, ask him you want to fast? from dawn to sunset? And leave food and drink for one day? Or would you like to go to all you can eat buffet where you can just eat whatever you want? And enjoy that day? Which is easier? And when you when you present humanity with that choice? What do you think they're gonna choose?

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Just think about you tell me, what do you think they're going to choose? I only give them another choice. One choice is for instance, okay? You get the choice of coming to the masjid. Right. And it's the quiet and it's a serene and it's a beautiful, right atmosphere. Right? And you're going to sit and you will be reading the Quran and maybe learning about your religion meeting other people. On the other hand, for instance, you can go to the mall, there is a sale, but you can buy the latest fashion. Right? Which one do you think most people are going to choose? And if actually, if we fail to reach an answer, just look at what we do. Look, what do people aggregate? Where do we go? Where

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do they go? Do they go to houses of worship more? Or do they go to those places that are attractive or glamorous? No Is that so it's because

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we are created and there is weakness in us. And that is a strong at least, you know, as presented to us that pursuit of pleasure is a very strong has a very strong impulse within us.

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So the question that we have to ask ourselves is, well, is Islam against being happy? is Islam against pleasure? By Islam against for instance, being rich, or having nice clothes? Or, you know, buying nice shoes or nice bags? Or, you know, having a big house or having you know, a nice, big, you know, career? Is it against all of that? What does it integrate it? What is Islam position here, when it comes to things like that, and let me hear give or take an example of being rich, having a lot of money. Now, let me ask you, right, so that I make sure also that you are listening to me.

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Let me ask you, is Islam against a person being wealthy of having money? is Islam against that?

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It's not, so we have no, it's not against it. Okay. So what what is the difference, then, if Islam is not against something like that, what is the difference between Islam, and let's say, for instance, a capitalist system that not only, for instance, says that the doors are open for you to make as much money as you want, in fact, your goodness, right, of how good you are as measured by how much wealth you're making, the more successful you are, the more money that you make, the better person you are. And in fact, I want you and I know that that could be abstract a little bit. So I'm just going to talk about it just briefly, and then come back, you know, to more concrete examples.

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Any system in this world actually to survive has to engineer its people, right? So that they can operate successfully within it. So you're living in a system now, right? It's even a global system, you're living in a system right? That is capitalist in its nature, right. And capitalist system depend on consuming right on making money. So it engineers you as a consumer, it shapes you a tree shapes you as a human. It reshapes you as a consumer, you may not be aware of that, that you're being shaped and reshaped. You're being re engineered. But imagine now if you're living in a communist country, with the media in a communist country be asking you to spend spend spent every

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time go and shop, go and shop go and shop all the time. It wouldn't be asking you to do this. There will be a difference.

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type of message loyalty to the state loyalty to the party responsibility towards the collective, that will be the message. And message in a capitalist, for instance, society would be different. It is make money, your success is measured by how much you have. And you have to consume, consume, consume. And that is the thing that drives the wheel of the economy. So you are actually being shaped, you're not aware of it, but you're actually being shaped by the system.

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So, if this is the way that another ideal system, looks at money looks at you and your relationship to wealth, what is Islam do? briefly. Islam is not as you said, Islam is not against you making money, but what it does say it puts a label on it, and it says handled with care handled with extreme caution. You can take it, but like anything that can be sort of like a double, double edged sword, anything that could be a benefit, but also of harm, be very careful when you're handling it. Because as it can save you as it can serve you, it also can destroy you, right or not, that wealth also can destroy you. So it doesn't put it as an ultimate.

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It says it should serve you not use it. And it does not determine how good you are. Your wealth, it does not determine how good you are.

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There is as as

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the saying goes, that Allah subhanho wa Taala gives this dunya to whomever he loves, and does not know whether Allah loves a person or not, he can give them this dunya but he can only give them this religion and the knowledge of this religion and the practice of this religion, to the people that he loves. That's the measure. It's not the dunya and seer Take the example but one concrete example so that, you know,

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we can

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go to the Quran and benefit from his stories, the surah the story that you know, in sort of the gap of the person, when Allah Subhana Allah will the methodology a jar janelia homogeneity Nana dama, the man that Allah subhana wa Taala gave him to gardens,

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and made him wealthy, beautiful gardens, crops, wealth flowing in his hands, and another person, his friend, who didn't have all of that. Now, what did this wealth do to this person?

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How did it change him? Let me ask you, because you probably all know the story. How did it change him? or What did he say? What did it make him say? Anybody remember?

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Yeah.

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Right. It led him right to disbelieve in Allah subhanho wa, taala. Right. What What is it? What is in the eye? What is it say? In the sense, he's saying, I have more than you. So I am better than you.

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And that's the comparison that that system, the SCADA system, that type of thought, that type of approach, right? That's what it produces. That's the comparison. I dress better than you. So I'm better than you. Right? That's the external appearance. And this doesn't happen on the right when we're reading it in the origin. It happens when you walk down the street, when you go to the mall. When you sometime when you went to a friend's and you're comparing yourself to them, and they are comparing themselves to you. My car is better than yours. My house is better than yours. My profession is better than yours. That that's that's the scale right? So means that I am as a person

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better than just because of these things.

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And academic camella were asuna fara.

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Then what did it lead him also to say, right, this is the pride that enters a person's heart. That's when Islam is apt absent.

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Okay. Then when he enters, he says, I don't think that this thing that I have will ever perish will ever go away will always stay with me. So he's denying the hereafter denying doubting death itself, and believing that whatever he has now in his hand is everlasting.

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That is also another disease that wealth brings, it makes us forget about our own reality of our own weaknesses and mortality, that we're going to die. That's why when you're like, very happy, right, filled with happiness with this life, with what it's throwing at your feet. The last thing you would want to be reminded of is death.

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It will spoil your your your pleasure. It will spoil your mood if somebody reminds you of death because why? Because when you're reminded of death, it will remind you that that thing that you love right now that you just bought that you have, so

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much invested in that you love so much, you're going to leave it, it's not yours really.

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That shoe, that jacket, that car that house, it's not really yours, somebody else after a few years, we're going to get to own it after you, or if not, is going to just wear out, you're going to throw it away, it doesn't last. And our hearts lie I love to attach to something that is lasting.

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One of the things, for instance, that that sets people in to so much depression is when they realize that what is around them doesn't last.

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And you'd become lonely, you're very lonely, is a lot of a lot of depression comes from what from this type of loneliness that you can't really attach to something permanent. So you create permanence.

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You get that that's why this man, so Marvin wants me to have the evidence, I don't think it will ever perish, because I cannot afford to believe that is going to perish, I cannot think there is going to perish. Because what else will I have if it goes away?

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Nothing. If you invest all of yourself in one thing, you don't want it to go away.

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And that's why it becomes so distrustful, when somebody tells you, you're gonna lose it.

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And so who is the one that you have to invest all your love and all your trust in it has to be Allah subhanho wa Taala because that is a lot the devil goes away, that would rather bring serenity and comfort to you. Otherwise, there's always tension, there's always tension, there's always worry, there's always depression, I'm going to lose this thing. And you only going to lose this thing. Or only you're going to be distressed because you've invested so much love into it. As they say, I'm gonna have bushi and the baby is very beautiful. Actually, if you love something, it will torment you.

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except

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Allah, if you love something, it's going to torment you.

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So for instance, you know,

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in the media and the narrative, you know, all the songs, all the movies, all the things are about love, love, love. Right? Right. And it's not really true, like, true inner love. And it's more about lust, it's more about loving that, that external features of a human being. That's it. So it's a very superficial type of love anyway, but they do not mention or they do not tell or do do not stress. The fact that when you love an image like that,

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that image will torment you, the possibility of losing that person will torment you, and you will lose that person and that will torment you, and they will turn their backs on you and that will torment you. And they don't tell you that that type of relationship, most of it is torment.

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Because there is no peace in it.

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There is no Baraka, there is no blessing in it. So we'll keep agitating you like that over and over and over again, it is sold as an ideal, but it's not an ideal. That's why when we say that's how the ideal is there.

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But when you take it into reality and see how people suffer because of it, how people are tormented because of it, you realize that that is really not an ideal after all, that I should I should pursue it. It's not useful, it's very destructive.

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And then he says Omar takashima, this is and I don't think that there's going to be even a day of judgment. And if I will go to go back to Allah subhanho wa Taala I will find something even better than that. Right? So there is a guarantee in the hereafter for him. And for such a person, we're talking about wealth as being a possible blessing was this wealth, blood a blessing for that person was the beauty of this life a blessing for that person was not that's why it was better for him to lose it.

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And so when he lost it, he realized the mistake that he has done

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and he had wished that he had never associated any partners with Allah subhanaw taala did not commit any type of shift with him.

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And that is also you know, we couldn't go to the story of qarun who was of the people of Musa alayhis salaam.

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And they told him

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that

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a female attack a lo de la ceiba came in and dunia was in mass on a low IQ because qarun was a very rich first and he was from people of Moosa but he was very rich than filled with pride

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and did not believe in Allah subhanho wa Taala

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and they told him,

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Allah subhanho wa Taala had gave you blessings. So be good as Allah was good to you. That's first be good as well. Allah was good to you. And the second

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thing, seek with what Allah subhanaw taala had given you the hereafter rather than this life seek the hereafter. And we're not, in a sense asking you to forget about this life No, you can take partake of this life.

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Right? Like Islam does not ask you to live like a monk. Right? deny yourself all pleasures and all worldly beauty, it doesn't ask you to do this, but it asks you to direct what you have towards Allah subhanho wa Taala. And that when you do this, you will have the best combination of this life. And the next.

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Our trouble come from what?

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What is our trouble comfort? Because sometimes you will hear for instance, you know that, yes, Islam is beautiful. In as theory, right? Islam is beautiful.

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But I tried this in or Islam, I tried praying, or I tried reading the Koran, and it's just really not effective. It's not clicking, as it should.

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And the problem that a lot of us face a lot of us do is that we take these systems are these ideals, and we mix them all up in our life.

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And because we mix them all up

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that system, which is Islam, that ideal, which is Islam fails to produce that required results in our lives, because we mixed it up. Like for instance, let's suppose for instance, that we have a particular type of sickness, and we need to be on some sort of medication, regular medication.

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If you fail to take that medication, you're not going to be cured.

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So if you take it, and then sometimes skip, then sometimes take it and sometimes skip, you go to the doctor and he said doctor, visit medicine is no good. It's no good. It's not I didn't do what it's supposed to do. The doctor will ask you, did you take it on a regular basis as they asked you to, as they advised you to do? If you say no, he will say is the fault with the medicine or with you? Now because the fault could be with the medicine? Maybe the medicine is faulty? Maybe it's not a good medicine, but let's assume that it actually works. What do you say? Would you say the fault is with the medicine, or the fault is with us when we don't take the medicine?

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The problem is that we mix it.

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So we take a little bit of Islam.

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Right? A little bit of Islam we pray, sometimes five times a day, sometimes not sometimes on time, sometimes on nine

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when we don't read the Quran as often or maybe not at all.

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And then when we want to go back to it, when somebody recommends it, when somebody says For instance, you have to do it, you say well, it's it really has no effect in my life, it does not have an effect because because that medicinal course

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was not applied.

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And Allah subhana wa Taala recommends and commands, he says a total Sydney kapha, enter into Islam completely. That is you really want to see the effect of Islam on yourself. You want to really see the effect of Islam on your family. Okay, it's hard to see the full effect when you are a part time kind of Muslim. Right?

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Because you're bringing in Islam.

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But then you're bringing in another system that clashes with Islam.

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You bring in an Islam that says For instance, you know, yes, you can earn money. But you know what, first of all, let it be highlighted.

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With another system that says no matter where money comes from, just get it.

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So no, bring that type of money into your life. And then you want to bring Islam into your life, they clash. And that creates tension. And that takes product away.

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When you bring Islam that says For instance, that with wealth comes responsibility. There is not just simply an only your money, but you're responsible towards the people around you but towards your family, towards your neighbors towards your community to another system that says it's you. It's you as an individual who has earned this money at NSU who deserves to enjoy its fruits. It's you.

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The systems clash.

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And there's in compatibility. When you bring a system, right, which is Islam,

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that tells you don't act in ostentatious ways. But be humble.

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Given that that's you know, one of the characteristics of the the sort of Islamic manners versus the non Islamic manners is that Islam asked you to be humble, right? Sort of quiet reserved by not loud right?

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You know, as described,

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the companions of Mohammed Salim Salaam say that one of his description in the Torah was Leo linea consumer hub, and

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he was not a person of a loud voice in the marketplace. You know, the marketplace will usually you turn something, usually or sometimes you need to be loud, right? Maybe not in these markets. But maybe if you go to traditional markets where somebody is yelling the price, and then you have to ask him back what the price is, and then you haggling and all of that, that is a time a place where voices rice, but they described him as a consumer have an even in the marketplace where you might need to he wasn't loud.

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Right? You know, one, one person remarked to me, he was not Muslim. He said sometimes I know Muslims, right? The fact that they're not loud.

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Compared to other people, they're not loud. So where does this come from? We can say culture.

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But it's not just simply culture, its culture that's also influenced by religion, that literally teaches you to be reserved. So a system that is asking you, you know, you can't be ostentatious about what you own. You can't be proud, you can't show it off. This is what Levi's assura for instance, is called, you know, you want to wear something to distinguish you so that you stand out so that people notice you.

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That is haram in Islam, if you don't know this, this is haram in Islam, so be sure you're wearing that. Contrast that with an attitude that says you know, the show it off, where the best jacket were the best of the shining thing and most shiny things so that people notice and know that so and so has come.

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So ensure you know has has arrived, right? So that you would attract people's attention to you. Islam says no, that is not allowed for you to do so. Why because how you dress affects other people what if you dress too, you know, so glamorously and you walked by a poor person who can afford the things that you're that you that you can afford, and you break his or her heart because of that, and they go back sad because of it. And because of it also, they may actually be a little right be angry with what Allah has given them. So it creates a chain. And who started that chain, it's you started that chain, right. And that creates tension between the poor and the rich, and so on, you see where

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it goes.

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When you follow Islam, it doesn't do that tells you to be reserved, it doesn't tell you not to enjoy, but it tells you to do it with moderation tells you with attention to people who are around you with responsibility towards them, tells you for instance, that it is better to give than to take etc, etc.

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So that is Islam as a system that oftentimes clashes with other systems. And as I said, Our problem is that we bring them all together. It's a mishmash, and we want it to work at the end. And then sometimes when we complain when our life is not complaining, it's like sorry, where is Islam? Why isn't that working our life and we didn't get to give it a chance to work. We didn't give it a chance to work.

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So how,

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you know, and there are many ways, for instance, that we can integrate Islam in our life. Let's talk about Ramadan. Right, because we're coming close to Ramadan. And in fact, Ramadan is one of the best times

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for you to reintegrate Islam into your life, if that has not been the case, or to increase your proximity to Islam. Right so that

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you become closer to Allah subhanho wa Taala and closer to this religion, and I'm going to ask you to tell me, how can Ramadan do that? or What does Ramadan do? bestow upon us give us to help us do something like this? I'm going to ask you to give me a couple of ideas. Because all of us have fasted, you know, previous years, all of us have experienced, you know, some emotions, some spirituality when Ramadan came? What is it that it did? Okay, what is it give us that lets us

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sort of come close to Allah subhanho wa Taala and helps us integrate more what Allah loves into our life, what does it do for us?

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Right, so here we have a context of environment that is created in the masjid.

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And what does that do that environment?

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So it makes it easier, right? And that is a very good point. Because this is the sense of community. Right? And a testimony to that is the Hadith of the messenger sallallahu alayhi wa sallam, the meaning of which is that the shaytaan White is further away from the group than it is from the individual, in accord with a woman lnmu casia. The wolf eats the lonely sheep.

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So when you are among other people,

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like minded people, they can remind you, and how can they remind you, they don't need to talk. Right? They don't need to talk, just by their presence, just by their example. They remind you what is important and what is not. And the evil company does the same thing Exactly. You find yourself for instance, if people are around you and all of them are one concern, you will start gravitating towards that concern. All of them are talking about money. Okay, it restructures your head and you're going to start thinking about and worrying about money. If all of them are talking about beauty, all of them are talking about cars, your mind is going to drift towards that as they are

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talking about Allah subhanaw taala then you start measuring yourself against what they're saying and against what they're doing. Their example reminds you so you have Ramadan creates that environment and it's a lesson for the rest of the year, not only for Ramadan for the rest of the year, you want to survive, you want to be saved. Surround yourself with people who would remind you of Allah subhana wa Tada.

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As it says in the Hadith that the Olia of Allah subhanho wa Taala. Or who, what is the meaning of the word you have a lot of the one who was very close to translated as the friend of Allah, one who was very close to Allah and Allah is very close to them. Who are those? It says that when you see them, you remember Allah.

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Just by that, right? They don't need to tell you, when you see them, you remember a lot.

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So to be around those people, Allah subhana wa, tada will be on your mind.

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So this is one thing that from abundance, what else this

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humbleness?

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It makes you humble? How can you tell me maybe how it doesn't make you humble?

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People are hungry? Yes. Yes, that's good. At gives you for instance, also, two points here, two very good points. First of all, you know that it connects you with people who are

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poorer than you emotionally, right? It connects you with people who have less than you. And I'm going to say less fortunate than you, people who have less than you. Because they could be more fortunate than you more fortunate in the sense of what that they are, have more events don't like the word when people said, we want to get to the less fortunate, okay, they can be more fortunate because they have more email and you have less. Okay. So it connects you with people who have less. And here, this is a great ethic, even over Ramadan, like the ethics of Ramadan and ethics of Islam is that the money that you have is not totally yours, the money part of the money that you actually

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earn belongs to other people, they have a right in the last panel that had given it to you so that he could see what you would do with it. So that's, that's a different type of thinking that other systems and other religions and other ideals. So you want to actually take that idea and practice it into your life and have a concern, not only when it comes to your money, but maybe some of us, for instance, you know, need help more than money. Some of us need, you know, a an air, right, because we we have we have problems, we want somebody to listen to us, even if you can't offer us a solution. Right?

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You know, we live in is in a society that is very disconnected, the sense of community is breaking. So we need sometimes just a as a sympathetic ear to come and tell us you know, he I understand what you've gone through, I understand your problem, I instand you're suffering and inshallah Allah, you know, will will help you and I can make do out for you. And if you if you need anything, come back and tell me.

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If there's any nothing else, at least I can just make do out for you. So this is a sense, right of connecting with other people. And the other thing is humility teaches you humility, just by the fact

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that

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the nourishment of this food and drink, right, that's what fuels the body by and it gives you energy.

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But the fact is that it doesn't only just give you energy, it can in access, that it's in abundance, right? It cloud your head, it can cloud your head, it can cover up your head, your mind, I mean, right? So what it does is that Allah subhanaw taala had made it so that you know you would decrease this intake of nourishment, you take it away enough, right? It doesn't harm you, but take it away enough to clarify the mind to bring clarity to the mind to start thinking better and clearer. And that brings you know, humility during the day you find yourself tired, right? You find yourself tired, that is intentional, that you find yourself tired. That is intentional and knows that you're

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going to be tired because of it. But it brings what this this tranquility so you would just settle a little bit and your mind has the clarity

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It's not occupied, we know let's digest, digest, digest, digest, eat, eat, eat, know, that stops, can think about some other things. Right? And that's, that's why also they say, who eats a lot, drinks a lot, sleeps a lot, loses a lot, right? It's again, it's a chain, if you eat a lot, you'll need to drink, it basically will become very lazy and lethargic. So it's, it brings that type of humility and connection with Allah. What else does this Ramadan? Do?

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I'm sorry?

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cleans the body. Okay. Yes,

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absolutely. So two things we have here, we have patience. On the one hand, that is essential, that is essential.

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Because, as I said, we have many systems competing, right? And there is Islam, and there is this glamour that exists everywhere else, and to break away to be able to break away from that glamour to say, No, I'm going to have enough patience not to take that fruit, enough patience not to buy that thing, because I don't need it to patients not to take that job, because it's not holiday patients, for instance, not to behave the way everybody behaves. You know, it's it's a lot easier to behave the way everybody behaves than to be distinct.

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And a lot of times when people say that are distinct, in fact, they're just imitating other people. It's a herd mentality, do whatever, what, what, whatever everybody else is doing because it's easy. You don't need to be ostracized because of it.

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And we think, in these cultures, they think that they are individuals, right? creative, but you look at everybody and everybody's dressed alike. You look at how they talk, they all talk like they're all copying each other. Okay, if you haven't seen it, look at it. Look, it's a herd mentality. You don't have this creativity and individuality as as clean. So to be able to be on that path, takes patience. You know, to be able to work a job.

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Channel takes patience, right to stand out the proper type of media to be able to grow a beard or to come to the masjid takes patience. To be able to pray on time takes patience, there's something on TV and there's the time for Salah takes patience, right? To earn halal only takes patience. So Ramadan comes and trains you in patience, so that when Ramadan is over, you can now implement it when the shape on now is fried. And Tom Cameron says now the match begins. I was dying before, right? And you had an advantage. Right? And I liked you. But now I'm coming back. So the match begins now when you have to say that I'm ready. Right? Because I've learned for a month How to Be

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patient.

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Okay, now not to lose on the first day and say whoa, okay to come back to what we've been doing before, but actually, to have a duel and to stand up to what the shavon is doing and it's also a cleanse, a cleanse, it's a physical cleanse. Ramadan is a physical cleanse, undoubtedly, but it's also a spiritual cleanse.

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As you will find inshallah hopefully that these things that were the haraam that was easy to do in Ramadan and outside of Ramadan becomes more difficult and the virtue the good deeds that were more difficult to do outside of Ramadan become easier okay. So, it is a cleanse and you want to take advantage of it of inserting as much virtue as much good as many good deeds in Ramadan and ridding yourself of evil. Right. And you know, as a as a said,

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purifying your Ramadan and not mixing it, not mixing it with other things. Because when you mix it with other things, it will affect your fasting will affect how you break your fast it will affect your sonar it will affect all of this. So for instance, unfortunately and in many Muslim countries, right? What happens is the best programming happens to be in Ramadan, this TV programming is in Ramadan. Last intention

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is absolute corruption. It's absolute corruption, and it's intentional. Think about it. Why Why would that be the case? Why would you just put the best probe TV programming in Ramadan? Why?

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Because it corrupts, it ruins your fast and accruing God Mama. So when you just completed your fats, you just finished your fast and you sit in front of the TV, right? Or just you ruin your evening by doing whatever and not praying to Allah subhanaw taala not reading the Koran. What do you think you're gonna gain from fasting in sha Allah, Allah where we ask Allah to accept everybody's fasting, okay? But the benefit that comes from it is minimized is definitely minimized. Because you've actually taken some steps towards the loss of Hana data then some steps back, then the next a few steps before Allah then there's a few

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stuffs back and so on, you're going back and forth, back and forth, back and forth. And eventually you're stuck in the same place. Instead of saying today, I'm good tomorrow I'm gonna be better the day after that I'm going to be better and even better towards the end of the month towards that last 10 days I'm going to be seeking later to cut them so that by the conclusion of Ramadan, I want to love to forgive all of my sins right and free me from hellfire. That's what you want. So instead of that, when you bring in all of these systems bring all of these ideas and mix them together in your life and in Ramadan in particular, you find that you're not going anywhere which ties in nicely to

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the point that I wanted to emphasize with the beginning.

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When your series about Islam choose, you want to see the effect of Islam in your life. Choose Islam choose it completely, visit wholeheartedly. Give the Koran a chance, give the remembrance of Allah subhanaw taala chance and see what it does in your life. If even although not experiment thing, but if a person is you know, not sure about this thing, I would say try it.

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But try it in earnest like give it all of yourself don't give it some and then complain about the medicine that Allah Subhana data has sent us

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and of course from Iran does a whole lot more and I think inshallah if we can keep talking and talking about that, but I think this is inshallah sufficient for tonight So

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what is it what is baba baba so that you don't forget, whatever we are talking about because it has become sort of dragged on and you know, extended so much for attending We ask Allah Subhana Allah to forgive all of us and to benefit us with what we have learned. We ask Allah subhana wa Taala to forgive us all of our sins and to grant this heaven the highest ranks in heaven, protect us from Hellfire and inshallah if you have any quick questions inshallah you can ask otherwise, maybe some of you are too eager to go and partake of the feasts downstairs so I'm not going to stop inshallah you can go ahead

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Yes,

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our our

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but there's nothing that's nothing that we can control inshallah. So the political system in whatever country you can, you're living in. It's not of your own making. So what you do is that you make the best of it, you must we make the best of it. And we have the example you know, of

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use of honey Silla. So Yusuf Ali Salaam was not in society and also an agenda. He also was a Muslim, right? Yusuf Ali Salam was not in a society where he would be able to rule by what Allah subhanho wa Taala

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had revealed. So it was a system really of not Islam. It's not an Islamic system. But he said he did ask the king Gianni Allah has a lot, I would want to be the treasurer of the kingdom. And he was the treasurer of the kingdom. And some of the scholars have said he would not be able, but as the treasurer is not the ultimate ruler, that would not be able to do everything that Allah would want him to do, but he can do his best. And sometimes that is enough. And Sharla. So in any political system, it's not of our own making. But we look at it and we cooperate in, in good with whoever wants to cooperate with us, and we abstained from evil at hamdulillah that's, that's enough.