Bilal Philips – The Good Word

Bilal Philips
AI: Summary © The speakers emphasize the importance of good deeds and actions in religion, as it is illegal to marry non- Islam individuals. They stress the need to pray before the end of the day and maintain faith in actions to avoid sinful behavior. The speakers also emphasize the importance of educating others and setting parameters for actions to avoid sinful behavior. The conversation ends with a call to action for people to take care of their surroundings.
AI: Transcript ©
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alameen wa Salatu was Salam.

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ala alihi wa sahbihi Khomeini Stan Levison let you know Medina

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operates due to a law and the law of Peace and blessings. We are glad prophet muhammad sallallahu alayhi wa sallam, the law those who follow the path of righteousness until the last day.

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The topic of today's call

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was the good word,

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and kalama Paiva.

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And the principle of the good word in Islam

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is one which governs all aspects of our practice of Islam.

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From the time we enter Islam, to the time we die, Prophet Mohammed Shah Salaam, has encouraged us to always keep in mind the good word.

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Allah in the Quran describes the good word

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as being like a very firm tree,

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the strong trunk,

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its roots, go deep into the ground and anchor it very firmly.

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And its branches reach up into the sky,

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gathering all the nutrition

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which will aid it to continue its growth

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and continue in a healthy life.

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Now this

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example which Allah gives in the crime,

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is for us to reflect

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a metaphor or a simile

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in which he describes

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what is good as being firm and lasting, which cannot be destroyed.

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Again, it's strength.

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from Revelation,

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two branches which reach out

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many green, gaining from the sunlight, the light of the sun, light,

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referring to guided

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revelation find a law calling the Quran

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like calling the Prophet Muhammad Salah life,

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referring to himself in terms of life, all of this.

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This is the source of guidance, light and darkness being this guidance.

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That that forward

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whose basis is revelation

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provides for the individual, a firm basis to his life.

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he goes on in the for us to describe

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the filthy, or the evil words

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as being the opposite.

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Having no roots, no basis which will anchor it.

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If Trump leaves

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virtual virtually non existent. It is not a source of guidance to something which is evil and it is ugly, it may last for a period of time, but eventually it will go

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as Allah described elsewhere, the truth stands out clearly from falsehood.

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The truth will destroy false.

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Now, for us, in life,

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the best of words,

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is the declaration of faith

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in a moment,

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this is the best of words. Everything in Islam contains the good word or good words. However, the best of all that can be said is the declaration of faith.

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Illa Mama, because this is what

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takes a person from * and puts them in paradise.

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This is the most critical word.

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This is the word which makes the difference between this life being a source of

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for our everlasting life,

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or it being a source of punishments for everlasting life.

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nope Prophet Mohammed Salah machete mancala la la la la, la agenda whoever says

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La la la la there is no God nothing

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worthy of worship, but Allah will enter Paradise. This is the promise of the Prophet.

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He said, however, in other statements of his.

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And we always have to remember, when we find a statement of the problem.

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When we find a verse from the Quran, we have to always look at these statements, these verses in the context of the whole of Islam, we don't just grab onto what seems pleasing to us. Because yes, it's very nice to say, oh, it says live, I'm a lover of departments, when I say nine out of a month, that's it

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doesn't matter what I do after that,

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as long as that finish, I'm guaranteed.

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This is what seems very appealing to people. And people hold on to this.

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And figure that this. However, the problems I fell in love also on other occasions, had added clarification to that not just whoever's in line I lost with whoever says line I lost sincerely from his heart.

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The clarification is there.

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It is not just merely saying the words, those words have to come sincerely from the heart, for those words to be the key to paradise.

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It means that what you say as a ritual,

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what is said,

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for us,

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or we repeat as a child, or we repeat in prayer,

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what is said,

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in this ritualistic fashion, is of no benefit to us.

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It is of no benefit to us, in the sense that it is not going to be the case of paradise. It may be as children, we teach our children to say like my mama, we try to explain to them the meaning so that they grow up with a consciousness with an understanding so that when they reach a stage of development, where they can now absorb the concepts and make a choice, they have something by which to make a choice.

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So this statement, now the law

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only is the key, if it is said sincerely from the heart.

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And we know it is a part part of the first pillar of Islam, the declaration of faith, Shahada does, so the first part of the Sharjah.

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let us not be fooled,

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because when one says, law in a law sincerely from one's heart, meaning it is a true statement and expression of faith,

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then La Ilaha Illa la should be manifesting the actions of that person 24 hour a day life, for the rest of

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it was that

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sincerely from his heart or her hearts, then it must be manifest in action. This is why according to Islamic

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theology or concept,

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faith is not just a statement with the thoughts.

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It is described as a statement with Nicole

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reflected from the heart and manifests in the action.

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That is the totality of faith. That's what makes once you remove any portion of those, then

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the face is no longer this. It is not the face which is acceptable to Allah.

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It must come all together.

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It must be reflected

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by the actions themselves and this is why after that first pillar of faith, which is the declaration of one's face to the community. The next four pillars of Islam are action,

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actions proving the sincerity of that statement.

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That declaration of action.

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You know, as they say, actions speak louder than words.

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our declaration of faith, for it to be the challenge of

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the good word, which will be the key to paradise, then it should be reflected in our lives. We should be affected by it. When we say there is

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is nothing worthy of worship

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but a law. This means that

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we do not submit our wills to anything

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to anyone. But among

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anything to which we submit our wills, becomes a god for us. Besides Amman, as a law said in the Quran also, have you seen the one who takes

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his desires as his Lord?

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Have you seen the one

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who's desires becomes his van?

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What does this mean? It means that one who lives his life or her life, according to their desire,

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they have worshipped other than Allah.

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Whatever is pleasing to us. This is what we do. Not what is pleasing to Allah, if it happens to be pleasing to Allah 100 love.

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But if it isn't pleasing to Allah, doesn't matter what is pleasing to us comes first, the one who lives that kind of a life, as worship has taken as a god besides the law instead of a law, his own desires or her own desires.

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This means that, when Allah commanded us to get up in the morning,

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at quarter to four, and go out of our home, and pray in the masjid, this is what is pleasing to Allah.

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What is pleasing to us is to sleep,

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to stay in that bed and not get up until the alarm clock rings for us to get up to eat, wash ourselves and go to work. That is what is pleasing to us. So if we choose that one,

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and we leave the one which is pleasing to Allah, then we have destroyed

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La Ilaha Illa LA, we have destroyed. No, we face.

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Anybody asked where you're looking at ASR?

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And if someone says no, you're not really a Muslim, you're ready to kill that person.

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your life does not reflect that.

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You have not submitted

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Islam in Arabic, comes from what they say. And it's this love,

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surrender. It is a Salaam, but it is fundamentally surrender. One surrenders one's will to Allah.

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As Jesus is quoted in the Gospel, the saying, none of you will enter the kingdom of heaven. None of you who call on God, saying, Lord, Lord will enter the kingdom of heaven, except he who does the will

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of the Father.

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The key to Paradise is submission of the human will, to the will of God.

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We do not do what is pleasing to people.

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But displeasing to Allah, we seek to please people, even if it means this pleasing Allah.

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This is this minute. In fact, though you may not say it, it is in fact, this video.

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So if one

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does not

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wish to practice Islam or one's wife does not wish to practice Islam, for the husband or the wife to go along with that husband or wife, because that is pleasing and it will maintain harmony in the home.

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Then one has pleased people at the expense of their religion, their faith, they have kept away the keys to paradise.

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And they

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had expanded the concept of the good word.

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to such a degree that he said,

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I'll tell him a favor.

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At the good word is charity.

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It means that throughout our life,

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wherever we have an opportunity to say something good,

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then we should do so. It is charity.

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It is counted by a law as good deed

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will increase our scale of good deeds on the Day of Judgment.

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It is the basis of human relations of social relations in Islam.

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The good word

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in the Muslim society, communicate with each other, using good words.

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Communicating using good words.

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They choose the good word over the evil word.

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Because the word word creates

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good feelings.

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We know personally, our own experience tells us when somebody says something good to us,

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it makes us feel better.

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You might be feeling lousy, may be having a bad day and somebody says a good word for you and your whole day improve your

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good word is church,

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for the Muslim even in the times of anger.

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In the time when he gets angry with others, then, of course,

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anger is something which we none of us escapes, we try not to be angry, but it happens to us.

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And the problem is, I tell them, it says

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that the strong individual is not the one who is able to wrestle and defeat everybody else in wrestling, but is the one who's able to control himself in the time of anger.

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So for the believer, he controls himself. And he follows the guidance of the problems. in which he said

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I was saying would say something good or Be quiet.

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Metal not to say anything. If you don't have something good to say no matter what the circumstances, matter not to say anything.

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In this way, you don't say things which can come back to haunt you, which can destroy your future departments or talents, you know, of people speaking

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and saying things without realizing it thinking that it's insignificant, not even conscious of what they're saying. And they commit great things with these words. And the sins build up until they come back in front of them on the dam just

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we have to be very careful

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with the words that we use.

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And amongst the good thing, the good word

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is giving * as apartments I tell them said men lamb Yes. Kareena lamb, yes, gorilla. Whoever does not stink people. There's not a lot

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over death and thank people for what they do for them. Somebody has done something good for you. for you not to thank that person is not to thank

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like something you know, people usually say

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that something good is done for you. Something that you feel you psychologically did not know. Islam

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tells you that you should also thank that person. Because in thanking that person, you have truly thanks, Ahmad.

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In thanking them, Why? Why does Islam emphasize and encourage thanking people for the good that they do? Because when you send people miss encourages them to do more good.

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You know what yourself, when you've done good for somebody, and they don't thank you, then the evil thought comes to your mind. What's the point in helping this person, I don't think I'll do anything good for this person. Again.

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A theme of thought comes naturally, the person doesn't appreciate very difficult for us to continue to do good feeling that those that we're doing good for do not appreciate the Buddha wisdom.

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So not saying King, the person decreases your own good deeds. The good deeds are those around you.

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So Islam encourages us in order to increase the good deeds when a person signs, then that makes them feel a lot better. They feel that their actions their efforts are appreciated, and this encourages them to do even more good.

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However, the same thing again, it's not just the words.

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Thank you

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today, because you how many times people say thank you and then when you call on that person to help you.

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You find

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First of all, I can't I'm just too busy or I'm doing this or I'm doing that or whatever. And they can't tell. They're not prepared to help you. The thanking you is not just the word thanking you. But it is again coming from the heart for it to be thanks to a lot. You are truly thankful to that person. It means that when that person also is in need, that you come to their help. If you're, if you're if it's possible, of course, you may be in circumstances where it isn't possible. But as long as there is a possibility for you to help, then

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you do the same

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as the talk about them, it says that none of us is truly believed, until we love for our brother, what we love for ourselves. As we love that our brother would help us

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we should also love to help him.

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Faith to be real.

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So thanks must be more than just words. It must also be in action in practice, reciprocating good, with good.

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The problem solver also said

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that we should

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give salam, the greetings

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to everybody.

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To those who don't know, as well as those who we know, there's greater blessing in giving Salaam to somebody we don't know than those who we know.

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We should try always to get salaams whenever we have the opportunity.

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This is the greeting of the Prophet. You find when you look into the the Bible itself you find Jesus saying the same thing talking to his companions, greeting them with greetings of peace.

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Islam is about peace.

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It is expressed in our initial greeting. It's expressed throughout our practice of Islam.

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So we encourage reminding people asking Allah to bless people with peace

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because this is the foundation for that foundation of Islam.

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And of course, we have the principle that if a non Muslim says to us should be mentioned as salaam aleikum, we respond to them why

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people is a bit difficult. It seems not fair. Why we should only say to them wailuku when they said Assalamu alaikum to us why problems are seldom told us because it's not just something I'm suggesting that you should do is what problem does lm said

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just believe with a few Assalamu alaykum in response to them while

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they say make

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and you answer

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and on you

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don't have to

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Is this some kind of unfairness is this anything like problems like net worth has been attributed to the Jews when they say that

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you don't make Riba interest amongst yourself. But you can do it to the Gentiles. Well, this what they've changed to the old testament to say that for the Jews, they don't this is prohibitive for them to take interest from each other, but to the Gentiles, okay.

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Is that how it is in Islam? We say Assalamu alaykum with which people are brothers in Islam, but when we deal with the non Muslims who only say no, you

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Is this something similar? No, not in any way.

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He told the companions to do that. Why? Because the Jews used to come to him and his companions and say Assad Alico know it sounds just like a filarmonica. But what I just said was, may poison beyond

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Assam, Alico as opposed to a Solomonic. Now, if you say a family can very quickly it sounds just like a tsunami.

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And they were doing

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wishing evil, poisoning deaths on the Prophet promises.

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You know, expecting him to respond with wishes of peace.

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So, he instructed his companions

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and Muslims, till the Day of Judgment to respond.

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means our new whatever you sent to me

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if it were peace,

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Peace also became, it was evil when he will be.

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So because lo and non Muslims may say Assalamu alaykum and it's clear that it is as salaam peace beyond, he may be saying that with it with a mind or an intention, you know, may God destroy your home.

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May you be cursed.

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But in his words, he's coming up as allamani.

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So what you what you give him back is, whatever your intention is, may also be on you.

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If it was good for you, it may even be on you.

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So this is why we have been instructed.

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the amount went out the points out that when we're addressing people,

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it is part of Islamic principle that

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when we talk to them, we talk to them in different fashions.

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When we talk to a child, it's different from when we talk to an adult.

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When we talk to a leader, it's different or the head of an establishment is different from when we talk to the general

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workers in an establishment

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when we talk to a scholar is different from when we talk to a layman.

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Now, this principle, is not one where in we are trying to curry favor for ourselves by talking in a special way to somebody, no, this is just taking into account the person who you are addressing.

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Islam encourages us to speak widely

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to speak in the appropriate fashion.

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So when we speak with people, according to their station, for the purpose of

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facilitating or making easy our communication, this is perfectly valid in Islam.

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However, when we speak to people in a different way, because we're trying to get something,

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you know, we're talking to a leader, and we speak to him very nice though in our hearts, we feel this leader is a is a criminal.

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The head of the company is an enemy.

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But we speak into a knife because there's something we want from him. And of course, this is what Islam does not like

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in a nice way to people,

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in order

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to achieve something of this world. In other words, we sacrifice our religion the person is in evil isn't wrong, we shouldn't speak out against what he's doing. But instead of doing that, we put our religion in our back pocket, and we go for something of the dunya by talking to him smiling in his face and going through

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this is what is despised.

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However, if we do it in the opposite,

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sacrifice of the things of this life of the dunya

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in order to achieve an end for the next life,

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which is your religion, then this is

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appropriate and good. If you're giving advice to a child, you could do it from a very hearty and loud

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position. But you don't do so you drop down to the level that is aiding you to communicate with a child. You put aside something of

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here, your junior here

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you are thought to put it aside in order to communicate to help get Islam across to that child.

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This is the sacrifice which Islam offers. And this is not considered in any way hypocrisy.

00:29:33 --> 00:29:33


00:29:36 --> 00:29:40

the problems are seldom was also quoted by the mom

00:29:41 --> 00:29:43

saying that we should

00:29:45 --> 00:29:47

protect ourselves from the fire it

00:29:48 --> 00:29:53

will now be shut up tomorrow. Even if it is only with a half of a deep

00:29:55 --> 00:29:59

dive all we have to give in charity is half of a day.

00:30:00 --> 00:30:08

Give it in charity, to protect ourselves from the past is commendable, something which we should strive to do.

00:30:09 --> 00:30:10

And if we are not able,

00:30:11 --> 00:30:12


00:30:13 --> 00:30:15

we should speak the good words.

00:30:18 --> 00:30:20

The good word, which is charity.

00:30:22 --> 00:30:29

So whatever opportunities we should never consider any opportunities to do good, whether it is in options, or in words,

00:30:31 --> 00:30:45

to insignificant, whether it be a half of a date, or at the one good segment, we should never consider it too insignificant that we don't do it.

00:30:53 --> 00:30:54

And then he quoted

00:30:55 --> 00:30:59

the very reverse from the choir which a lot that will that will happen as well as

00:31:01 --> 00:31:04

in fidelity after that we should

00:31:05 --> 00:31:12

protect or push away the evil with that which is better for evil lady by Nicola bainer.

00:31:14 --> 00:31:14


00:31:16 --> 00:31:17


00:31:19 --> 00:31:19


00:31:20 --> 00:31:22

what you will find is that,

00:31:23 --> 00:31:24

the very one

00:31:25 --> 00:31:27

between you and him

00:31:29 --> 00:31:30

there was

00:31:36 --> 00:31:45

by pushing off or warding off his evil with good, you will find that person, a close. And dear friends.

00:31:47 --> 00:31:48

This is the advice of the

00:31:50 --> 00:31:55

it's very easy for us to respond with evil, when evil, evil for evil.

00:31:57 --> 00:31:58

And in Islam,

00:32:00 --> 00:32:03

we are permitted somebody curses you, you are permitted to curse the person

00:32:04 --> 00:32:06

to the degree that Jesus cursed you.

00:32:08 --> 00:32:09


00:32:10 --> 00:32:13

do not curse the person back and give a good word is better.

00:32:16 --> 00:32:21

Islam takes into account you know, our nature, not everybody has the strength

00:32:23 --> 00:32:23


00:32:25 --> 00:32:32

give up that right. So Islam allows that right but not to go beyond what was done to you.

00:32:34 --> 00:32:58

But the nature, which we are recommended to do is to say something good, or to do something good in response. And that good will eventually push away the evil of the person who has turned evil towards you, and will change that person's heart, the promise of Allah, if you're able to work consistently with the person, it will change that person's heart.

00:33:01 --> 00:33:10

General. Of course, whenever we get principles like this, in general, it's not to say that they're not people who no matter what would you do to them,

00:33:11 --> 00:33:17

they just take it as being a source of weakness on your part, and it just increases them and evil

00:33:18 --> 00:33:20

or you find these are

00:33:21 --> 00:33:22


00:33:23 --> 00:33:29

They are not the majority of mankind, there are a few, but we should also be aware of them.

00:33:34 --> 00:33:36

And he calls it the hookah

00:33:39 --> 00:33:44

by quoting versus acquiring, which Allah mentions that the good word,

00:33:45 --> 00:33:51

it prevents Satan from coming between people and from destroying relationships.

00:33:54 --> 00:33:56

That when people do things,

00:33:58 --> 00:34:18

we should give it the best interpretation, as we say, give people the benefit of the doubt. If there is a doubt in what the person has done, why they're doing it, we give them the best part, it was called postman done. We try to find excuses why the person did that.

00:34:19 --> 00:34:41

You know, it may be the circumstance of that circumstance or the other circumstance, we don't immediately go to the evil father, he did it because of this. So because of that, you know, we try to give you the best in you know, interpretation. Once this becomes the way of the believer, then you'll find that life becomes a lot more peaceful.

00:34:43 --> 00:34:45

Your dealings with people will be a lot better.

00:34:47 --> 00:34:49

You yourself will find

00:34:50 --> 00:34:54

a sense of contentment and rest because the suspicion

00:34:55 --> 00:34:59

which a lot talks in the Koran saying that you know in the Bible

00:35:00 --> 00:35:09

Then the, you know, a portion of, of suspicion or doubt, a sin.

00:35:12 --> 00:35:26

This suspicion is very, very dangerous, it leads to all kinds of evils. So as Muslims, we are enjoined to avoid sufficient as much as possible. So I did good, put a good import and whatever people are doing,

00:35:27 --> 00:35:34

interpret is positive, because the suspicion creates a constant state of turmoil in the individual

00:35:37 --> 00:35:40

psychology psychologically, spiritually, it hurts the person who was efficient,

00:35:42 --> 00:35:46

not trusting others, always misinterpreting what people are doing.

00:35:47 --> 00:35:49

You can't find peace there.

00:35:52 --> 00:35:54

So, in summing up

00:35:57 --> 00:35:59

the principle of the kalama

00:36:00 --> 00:36:06

the good word is a foundation, a foundational principle in Islam.

00:36:08 --> 00:36:08

It is one

00:36:10 --> 00:36:11

by which

00:36:12 --> 00:36:19

Muslims or a person becomes a Muslim, Muslim, we enter Islam with the kalama La Ilaha Mama.

00:36:21 --> 00:36:21


00:36:22 --> 00:36:28

we leave this world, we try to leave this world with that same dilemma.

00:36:31 --> 00:36:33

Lucky numata that

00:36:34 --> 00:36:40

that's when first people are dying, when they're on their deathbed, we should say to them, remind them I'm saying

00:36:42 --> 00:37:07

make this the last word we come in, to face this way. And we should try to leave this word with those last words. Again, those words, being sincerely from the heart. Some people have misinterpreted the statement of the government says lm to mean, you know that you just keep saying it's over a dead person. So you'll find people, you know, after the person is dead, they will sit by the dead body and be saying, say like la la, la la la.

00:37:08 --> 00:37:12

Or as the body's being charged, they're saying that they're saying it at the grave. No, it can't help them anymore.

00:37:14 --> 00:37:33

But we are instructed to do is to encourage that person because when a person is dying, Satan comes to tries to get him to say, words of disbelief, puts doubt in his mind and, and tries to you know, to capture misses the last hope, last chance for him to take that person away. So we tried to remind them of a lot.

00:37:34 --> 00:37:41

help that person who was dying to remember a lot, Nick, the trucks in the lobby, the last thoughts, the last words.

00:37:43 --> 00:37:44


00:37:46 --> 00:37:48

we come in to faith

00:37:49 --> 00:37:59

with the good word, and we should try to leave this world with a good word. And in between, we should try whatever opportunity we get to spread that good words.

00:38:03 --> 00:38:04


00:38:05 --> 00:38:08

if we're able to put this into practice,

00:38:10 --> 00:38:38

not just in the statements, or the saying of the good word, it will manifest itself in our actions. We will do good deeds as this becomes a part of our nature, a part of our way, that whenever we have an opportunity to say something good to people, to encourage them to what we do, then it will also affect us reflect in our own actions. Because if we're encouraging people to do good,

00:38:39 --> 00:38:44

and then we think, Oh, I told this person to do this, but I'm not doing it. You know, I'm better straighten myself up.

00:38:46 --> 00:38:59

This helps us. It doesn't mean you can't call people the good and do good unless you're doing good. No, you should always try to say the good word. This is why something evil was we've done something evil

00:39:01 --> 00:39:01


00:39:02 --> 00:39:03

from speaking about.

00:39:05 --> 00:39:14

If we have an evil thoughts, we're not held to account for it. Unless we speak about it becomes an evil word, or we act on it. This is where it becomes against.

00:39:17 --> 00:39:30

Why we don't speak of the evil that we do. We don't steal because all it does is spread evil. It encourages evil. So who've done something bad we are allowed forgiveness and we try to

00:39:31 --> 00:39:34

atone for it by doing other goodies by speaking.

00:39:38 --> 00:39:40

Okay, that's basically what I picked up from the Cobra.

00:39:42 --> 00:39:50

If anybody else picked up anything else, so the Arabic speaking brothers who listened to the football, the very thing that I missed I would like to add

00:39:51 --> 00:39:52


00:40:05 --> 00:40:09

Questions Besides, besides the greeting to non Muslims?

00:40:12 --> 00:40:15

What else should we say to them?

00:40:18 --> 00:40:20

When we say what way should we speak to them?

00:40:27 --> 00:40:27

Of course,

00:40:28 --> 00:40:36

conversation will depend on the circumstance. You know, if somebody asked you about your children or your children,

00:40:37 --> 00:40:40

then there's nothing wrong in Islam for you to ask our children.

00:40:42 --> 00:41:10

You know, somebody is on your job, you know, a technical situation where he's requiring certain information for you from you, when you respond to humankind. You know, if a person now is on a social security, social level, where you invite a non Muslim to your home, then of course, that invitation should have behind it the goal of conveying Islam to them,

00:41:11 --> 00:41:17

to invite them to your home, just merely for neighborliness,

00:41:18 --> 00:41:22

just to be friendly, in Islam, this is discouraged.

00:41:24 --> 00:41:36

This is discourage that time and effort should be spent with Muslims doing just about being neighborly and friendly, that time and the effort, the money or whatever you spend here that should be further.

00:41:37 --> 00:41:45

So now, if it's going to include non Muslims, then there should be something in it, which is going to benefit them,

00:41:47 --> 00:41:48

which is something of Islam.

00:41:50 --> 00:41:58

Because that is your primary duty, as a Muslim, in dealing with non Muslims, to convey the message of Islam to them,

00:42:00 --> 00:42:13

you may not be able to say it openly, every opportunity, every circumstance, so you may do it on the social circumstances, etc. But your dealings with non Muslims should be one of our

00:42:15 --> 00:42:16

calling them to Islam.

00:42:43 --> 00:42:47

The words was better to have the actual words before we you know,

00:42:48 --> 00:42:49

fumble around with it.

00:42:56 --> 00:43:04

Thank you, Brother, brother quoted, the verse was not to judge the loo and then kitabi 11. Let's see after that is we should not

00:43:05 --> 00:43:17

get into arguments or to argue with the people of the book, except with that, which is better. You know, in our arguments, that is

00:43:18 --> 00:43:20

in the case where

00:43:21 --> 00:43:21


00:43:23 --> 00:43:26

people of the book, that is Christians or Jews

00:43:28 --> 00:43:33

may get into an argument with us, where they try to put down Islam.

00:43:34 --> 00:43:40

We do not respond to them, by putting down Jesus

00:43:42 --> 00:43:45

or putting down Moses know,

00:43:46 --> 00:43:56

if they curse, Prophet Muhammad wa sallam, we don't curse Prophet Jesus or Prophet Moses. So, we don't respond to them in time.

00:43:58 --> 00:44:10

We try to when they bring these type of things to us, we try to respond to them using examples or or information which is positive.

00:44:13 --> 00:44:15

We try to correct their misunderstanding.

00:44:17 --> 00:44:26

So, we bring what is better than what they brought, we show ourselves in discussion to be better, those who are

00:44:27 --> 00:44:39

you know, outside the discussion who are observing it will strike them if they see the Christian you know, cursing and saying all these things then you are responding in positive

00:44:40 --> 00:44:43

margin question and the person who's watching from the outside

00:44:45 --> 00:44:46

and quite likely,

00:44:48 --> 00:44:55

if you continue in a positive fashion, it will affect even the person who is arguing with you in this very negative fashion.

00:44:56 --> 00:44:59

So this is the guidance that the law has given to us.

00:45:00 --> 00:45:15

In terms of communicating in terms of discussion with the nano And this, of course, is very important in terms of power. Because, you know, unfortunately, we do find some people who are involved in

00:45:17 --> 00:45:22

debates with non Muslims with Christians resorting to

00:45:25 --> 00:45:30

statements or things which are actually very, very gross, very offensive,

00:45:32 --> 00:45:33

you know,

00:45:34 --> 00:45:37

and let me win the argument

00:45:39 --> 00:45:41

it loses

00:45:42 --> 00:45:48

the the spirits or the, or the soul of those people who are trying to capture

00:45:50 --> 00:46:01

this is why it is in general better if we tried to convey Islam, we try to convey from the positives rather than convey from the negative,

00:46:02 --> 00:46:20

you know, concentrating on the negative aspects of Christianity, as opposed to concentrating on the positive aspects of Islam. Of course, in discussion, you may and you will have to utilize some of that other information, but you don't make it the crux of your argument the crux of your presentation.

00:46:22 --> 00:46:24

You bring it into the discussion when necessary.

00:46:46 --> 00:46:56

Yeah, this is another verse guy in the same general meaning or throughout the video, Rebecca will Hekmati was more hesitant for jardel home, when he here

00:46:57 --> 00:47:02

also, as we should call to the way of our Lord

00:47:03 --> 00:47:06

with wisdom and a good preaching.

00:47:08 --> 00:47:16

And we should argue with them with the things which are better you using the method words, the better example

00:47:18 --> 00:47:23

showing the better charactor moral morality to the way.

00:47:25 --> 00:47:26

Other questions?

00:47:32 --> 00:47:33

Although we know that

00:47:35 --> 00:47:35

when we

00:47:40 --> 00:47:40


00:47:43 --> 00:47:43

our Wi Fi

00:47:45 --> 00:47:46

need to continue to

00:47:50 --> 00:47:56

brothers questions, you know, there are some people Muslims, who when you greet them as salaam alaikum they reply Arlen,

00:47:59 --> 00:48:00

oh, Allah Allah

00:48:02 --> 00:48:06

are just some, you know, should or they may not reply, or

00:48:07 --> 00:48:10

should we continue to greet such people?

00:48:12 --> 00:48:13

Well, of course,

00:48:14 --> 00:48:16

we get the reward for that.

00:48:18 --> 00:48:22

We don't lose anything by them not responding to our greeting.

00:48:24 --> 00:48:29

This is what we have to consider is no loss on our part. It's a loss on their part.

00:48:31 --> 00:48:34

So it shouldn't stop us from greeting people. But

00:48:36 --> 00:48:47

of course, what I would say is that if the opportunity comes in with a phenomenal income, the person responds Holla Holla. You say? Whether, you know the response to assalamu Aleikum? Wa Alaykum wa salam

00:48:48 --> 00:49:08

use it as an opportunity to educate this person. Because they may have gotten into a practice without realizing it, not because everybody else is doing it around them. Not necessarily that they're deliberately doing it they have a choice in their mind to say it's a llama wailuku salaam or say Holla Holla. Listen or don't want to say why they come to this person. I'm just going to say Allah, Allah.

00:49:09 --> 00:49:17

It's just habit is the thing that the person has grown up. So sometimes all of us need, you know, a reminder

00:49:18 --> 00:49:22

from time to time so we use it as an opportunity to realize you know,

00:49:53 --> 00:49:54

don't say that

00:50:01 --> 00:50:02


00:50:03 --> 00:50:18

you know if we can learn that verse, you know, when a lot does say in the Quran that you know, if you are greeted that you should respond to that greeting, either with a similar greeting of that today.

00:50:19 --> 00:50:23

And we have stayed with the farmers, I tell them also, where, you know,

00:50:24 --> 00:50:42

if one person came by he was in a group and said Assalamu alaikum you know, and he said, You know, so many half an hour and a half an hour, something like this, and then let the person can stay with cytosolic rock with Ronnie, he added, and then the rock with the line workout to the for each with each additional

00:50:45 --> 00:51:06

wish of a lot lurked in Lessing in our meetings, we increase the reward for ourselves. So, we should not let the fact that people refuse to respond to our greeting stop us from reaching, in fact, instead we should use that as an opportunity to educate them about the responsibility in the religion.

00:51:07 --> 00:51:12

So, we know actually giving salaams itself is not compulsory.

00:51:13 --> 00:51:33

Giving salons itself is not compulsory, if you didn't start to give salons is not compulsory. However, if somebody gives you salon it is compulsory to respond to it. So selama said about the rights of a Muslim, another Muslim you know are six and in amongst them is a difficult philosophy to spot

00:51:34 --> 00:51:40

this is a right that the Muslim Avenue so when a person does not respond is actually committing a sin.

00:51:42 --> 00:51:58

It may not be a major sin in the sense that it will put him in *, but it is a sin, which added up with other sins could end up putting him in *. So it is an opportunity that we should use to to educate others and that should not stop us from continuing to do good.

00:52:33 --> 00:52:34


00:52:35 --> 00:52:38

what what I said concerning the getting up in the morning for fudger.

00:52:40 --> 00:52:41

When a person

00:52:42 --> 00:53:10

chooses not to get up at quarter to four, whether by an alarm clock or waking up with the alarm, however he gets up, and he gets up and gets to the masjid and prays in congregation with the with the community area. When he chooses instead of doing that, to set his alarm clock as work starts at 730. You know, he has to get up at 630 to

00:53:11 --> 00:53:20

take his breakfast and wash himself up and put his clothes on or on his toes or whatever, when he chooses to set his alarm clock for 630. instead.

00:53:24 --> 00:53:25

That person

00:53:26 --> 00:53:32

is going according to his desires. His desire is to sleep all the way until 630

00:53:33 --> 00:53:34

to not get up.

00:53:37 --> 00:53:46

What is pleasing to himself becomes more important than pleasing God, Allah. So he has taken his desire then as his gods.

00:53:48 --> 00:53:50

He has submitted himself to his desire

00:53:52 --> 00:53:54

which has led him to disobey God.

00:53:56 --> 00:54:09

Some are talking about whether you get up by the time or get up by the alarm clock. I'm not talking about the difference between those two. I'm talking about when a person decides deliberately to Miss fudger

00:54:10 --> 00:54:11

not wait.

00:54:15 --> 00:54:24

But if he is deciding deliberately to miss the prayer fudger prayer, missing it and not praying it's in the morning.

00:54:33 --> 00:54:34

No, no,

00:54:35 --> 00:54:47

no, it's not clear once you deliberately miss that prayer which goes out with the rising of the sun once is deliberately done that

00:54:48 --> 00:54:50

that is an act of disbelief.

00:54:55 --> 00:54:57

abandoning the prayer

00:54:58 --> 00:54:59

deliberately is an act

00:55:00 --> 00:55:01

of disbelief.

00:55:25 --> 00:55:29

This is this this is deliberate abandonment of the prayer.

00:55:31 --> 00:55:41

It is better for him, as messed up as he may be, to give it a try. I mean, if he sets the clock, then he may get off, he may not.

00:55:42 --> 00:55:47

He may hear the clock or he may not. But at least he has the intention and he tried.

00:55:48 --> 00:55:51

If he got up there later and he prayed, then that's different.

00:55:52 --> 00:56:31

But for him to deliberately and intentionally abandon the prayer within its prescribed time, unless he is, you know, in the circumstance where, for example, we know the prayer of before the film after may be combined to the time of the horror and the time of laughter, you know, if he's a traveler under certain circumstances and sicknesses also, there are certain times when he's allowed to make combinations of prayers of going after Maghrib and Isha. But fudger there is no combination. That's why it was awesome. Allah says that, you know, the, one of the signs of the moon out

00:56:32 --> 00:56:41

of the hypocrites, the one who calls himself a Muslim and pretends to be a Muslim, but he's a disbeliever, in inside his, his inability

00:56:42 --> 00:56:44

to play such

00:56:47 --> 00:56:48

conduct the biggest

00:56:51 --> 00:56:55

sign of disbelief. So when he deliberately,

00:56:56 --> 00:57:12

it's not to say that he can't come back, if he has done it, forgiveness allows for good work is that as long as he does it before he dies, he can be forgiven. So he seeks a lot of forgiveness, if he has done it in the past.

00:57:14 --> 00:57:16

Then he asked what love forgiveness for the has done.

00:57:18 --> 00:57:56

You know, understanding that that act is an act of this belief, it doesn't mean that it means he now becomes a total disbeliever. Therefore, I'm saying the difference between an act of disbelief and becoming a total disbeliever. When a person abandoned square all together to become a total this deliver when he abandoned a given prayer, that is an act an individual acts of disbelief. So he can seek forgiveness from a law, in both cases still seek forgiveness for law and return to the prayer and the last verse he can

00:57:58 --> 00:58:06

if he becomes sincere in committing himself back to establishing that prayer in this proper time, you know, for the pleasure of the law.

00:58:11 --> 00:58:13

Okay, just a minute your response on that.

00:58:40 --> 00:58:41

But it's acceptable.

00:59:10 --> 00:59:14

This is why Papa Salama said that these are judged by their intention.

00:59:16 --> 00:59:19

Meaning that there are some people who will get up for fudger

00:59:21 --> 00:59:22

and three in the month,

00:59:23 --> 00:59:37

get zero for it. It will be against them on the Day of Judgment. And there are some people who will miss badger wearing it after sunrise, get the full reward for it and you know, it's helping them to paradise.

00:59:39 --> 00:59:40

These are extreme examples.

00:59:42 --> 00:59:46

I'm giving you meaning. What do I mean by that? I mean, you have some people.

00:59:48 --> 00:59:53

A man in his home. He may be living with his parents. His father is in power.

00:59:55 --> 00:59:59

So it is unseemly for his son not to be in the market. So decide

01:00:00 --> 01:00:10

Because it would be a dishonor to the family and an embarrassment to his father, he goes to the mercy they don't believe in his heart, his mind is elsewhere.

01:00:11 --> 01:00:18

Because of this circumstance, that's why, you know, when he gets a chance to go study overseas, you know, as soon as he gets off the plane in New York City

01:00:20 --> 01:00:22

is in a destroyed fighting.

01:00:23 --> 01:00:27

So, though he was playing fudger, there, it was,

01:00:29 --> 01:00:43

because of his intention, a righteous deed on his part, just an action, a ritual he was going through, was the other person has this sincere intention to get up, etc. However, due to a loss

01:00:44 --> 01:00:46

destiny, he didn't wake up.

01:00:47 --> 01:00:57

You know, as far as he's concerned, you are one circumstance in order to record that they went to sleep and they didn't wake up until after sunrise.

01:00:58 --> 01:01:06

You know, he told the compasses get out of this area here, this is you know, the influence of shape on here they move shifted the area and then they depressed.

01:01:08 --> 01:01:12

So, this is where intentions ultimately determine

01:01:13 --> 01:01:16

the actions However, in general,

01:01:17 --> 01:01:32

those who are going to fudger I mean, inshallah, they have good intentions, people who are going to be getting up in the morning to make that prayer, the vast majority inshallah are going to have that good intention, and it is something which is prescribed for all of us.

01:02:11 --> 01:02:20

So, this is a little further emphasizing the importance again, you know, overcoming our personal desires,

01:02:21 --> 01:02:28

this is what it all boils back down to our desires. Sleep is a natural desire,

01:02:29 --> 01:02:38

without a sin to sleep. But when it becomes something which now causes us to disobey Allah

01:02:40 --> 01:02:41

then it becomes sinful.

01:02:43 --> 01:02:54

So Islam, what Islam does is it puts our desires within certain bounds, it sets parameters and and channeled them in a positive direction.

01:02:55 --> 01:03:16

way which is beneficial to us to the Society for our religion, for our dunya our daily lives, etc. Right You can include in this for example, smoking, why why smoking becomes something sinful from this point of view, because when a person becomes an addict to cigarettes, he has submitted his will

01:03:17 --> 01:03:22

to other than a lot, he can't give it up he doesn't have the will to give it up.

01:03:24 --> 01:03:36

And this is something which is harmful to him which he knows is harmful, and which you know, is correct. It is prohibited but he cannot give it up because he has submitted his will.

01:03:38 --> 01:03:44

Islam does not want us to submit our wills to any thing anyone but

01:03:48 --> 01:03:48


01:04:21 --> 01:04:23

Thank you and shukran

01:04:27 --> 01:04:29

hair and, and thank you

01:04:36 --> 01:04:38

in this area here now.

01:04:40 --> 01:04:59

What when we go beyond assalamu aleikum wa alayhi wa sallam, into other ways of expressing thanks, Muslims even to say shukran or to say Zack Lafayette Of course, does akmola hair is better than just sugar.

01:05:00 --> 01:05:16

It's better. Because you are also asking you're also asking the law to reward that person with good for the good that they've done. It is more than just saying I appreciate what you have done. So it is that one is better but to say Chapin is okay.

01:05:20 --> 01:05:29

Does that fall off there? It means or Jazakallah heads it means May Allah reward you with good for the good you have done

01:05:40 --> 01:06:07

I'm sorry, I've not done any research into that field. The brothers said that he heard that the problems are Salam only responded giving signs by saying to Sokoloff hair, and that he was not reported that he responded by saying shukran I have not done research. I don't recall to to to do that. You know, and that's something maybe we can ask some other brothers to check for us.

01:06:15 --> 01:06:15


01:06:21 --> 01:06:34

I guess this could be used, you know, where this hadith was the Ummah mention? Man lamb. Yes, good enough. Whoever doesn't thank the people using the term shokran. Here sugar

01:06:35 --> 01:06:36

doesn't sank a lot.

01:06:37 --> 01:06:42

So the term sugar is here, he didn't say whoever doesn't say to people just Sokoloff hair.

01:06:44 --> 01:06:51

So this could be, you know, indirectly used to say well, it doesn't say shukran

01:06:58 --> 01:07:12

you know, the term sugar, you know, are you know, giving fangs is something which includes all of the various methods gerakan will lock in is just a way another method of sugar.

01:07:13 --> 01:07:14

I'm giving thanks.

01:07:17 --> 01:07:18


01:07:22 --> 01:07:30

shukran by itself, maybe not but if you consider if your intention behind it is if your intention behind it is

01:07:34 --> 01:07:35

saying for example,

01:07:40 --> 01:07:41

this was just in my mind, the Sydney

01:07:43 --> 01:07:44

chakra law Allahu Allah.

01:07:45 --> 01:07:47

You know, May Allah

01:07:49 --> 01:07:56

give thanks to you, you know, if I if that is my intention behind it, then my term shukran can be carrying the same, you know?

01:08:03 --> 01:08:03


01:08:23 --> 01:08:24


01:08:48 --> 01:08:49

the second step,

01:08:51 --> 01:08:51


01:08:52 --> 01:09:11

Okay, we have a circumstance our brothers expressing from his wife that she knows of a sister who is, in fact a Muslim. In fact, meaning that she's praying five times a day, fasting, Ramadan and everything, however, and she has been in this state for the last 25 years.

01:09:13 --> 01:09:15

She has raised her children as

01:09:16 --> 01:09:17

doing the same thing.

01:09:20 --> 01:09:25

But she is married. She's here, but she is married to a non Muslim

01:09:27 --> 01:09:27

all the time.

01:09:29 --> 01:09:36

And she has not declared herself to be a Muslim. If you asked her, are you a Muslim? She will say no.

01:09:38 --> 01:09:46

For fear that if she declared herself to be a Muslim, her husband would divorce her.

01:09:47 --> 01:09:50

All she feared that she would have to divorce him.

01:09:53 --> 01:09:55

Well, this is a case

01:09:57 --> 01:09:57


01:09:59 --> 01:09:59

our sister was

01:10:00 --> 01:10:02

All of the best of intentions, is committing.

01:10:06 --> 01:10:07

She has

01:10:09 --> 01:10:10

turned her love.

01:10:12 --> 01:10:21

Check is a form of idolatry, worshipping others besides a lot. This is what how does she do it here because

01:10:23 --> 01:10:23


01:10:25 --> 01:10:35

ultimately should be directed to a law alone, that ultimate source of love which is going to determine your actions,

01:10:39 --> 01:10:44

she has now directed that form of love which belongs to a law to her husband.

01:10:46 --> 01:10:49

So, she loves her husband,

01:10:50 --> 01:10:51

so much

01:10:53 --> 01:10:57

that she would prefer to displease a law

01:10:58 --> 01:11:00

by not declaring her face

01:11:02 --> 01:11:06

and keep her husband's learn to displease

01:11:07 --> 01:11:08

her husband,

01:11:11 --> 01:11:13

by having to divorce him.

01:11:14 --> 01:11:15

And please a lot.

01:11:18 --> 01:11:23

The reality is that, if she is, in fact, a Muslim,

01:11:25 --> 01:11:30

then for these 25 years, she has been living in sin.

01:11:31 --> 01:11:37

Because for a Muslim woman, to be married to a non Muslim man, this is a sin.

01:11:38 --> 01:11:40

She is committing fornication

01:11:42 --> 01:11:53

for 25 years, day in day out, she is building fornication, sinner fornication, other stuff. So though she may

01:11:55 --> 01:12:20

pray, she may five, do the other action, the body of sin that she has built up against herself, in terms of this continual fornication and directing a part of her worship to other than Allah, this may cancel the effects of what Islam she has. And she may not benefit from it in the next life.

01:12:22 --> 01:12:27

For Children may come up and become Muslims, and they are benefited. But she may not.

01:12:28 --> 01:12:30

Of course, automatically This is with a law.

01:12:31 --> 01:12:41

Ultimately, it is a law. But if we were to judge things as they are, who would say that that woman is not declaring our faith.

01:12:42 --> 01:12:54

And this is not under a case of duress, if it was a case where a woman became a Muslim secretly, but did not announce it to her husband for fear that her husband, my children,

01:12:55 --> 01:13:09

or family might killer, you know, you're from families that are very, you know, violently anti Islamic, you know, so for fear of her life, she keeps her Islam secret. That's a different circumstance.

01:13:10 --> 01:13:11

You know, that is permissible.

01:13:15 --> 01:13:21

But in this case, where it is that she fears, losing her husband,

01:13:22 --> 01:13:26

because of her love for her husband, and this is not permissible.

01:13:27 --> 01:13:32

This is not a justifying circumstance. This becomes an act of Shere Khan.

01:13:33 --> 01:13:34

And she is insane.

01:13:40 --> 01:13:46

The only way out for her is to declare Islam and if her husband refuses to accept Islam,

01:13:47 --> 01:13:49

so separate from us.

01:13:53 --> 01:13:54

There are different opinions you know.

01:13:57 --> 01:14:01

As far as the bracing, it means initially separating in the bed.

01:14:02 --> 01:14:08

I mean that as soon as she declared a slob that stopped immediately, for every act after that, fornication,

01:14:09 --> 01:14:27

in terms of actually leaving the home and you know everything else, she can give the person an opportunity to find out about Islam or to accept Islam in a reasonable amount of time when she sees that, you know, if the person is responding positively and is coming towards Islam, then she can continue

01:14:29 --> 01:14:38

where she sees that he is just away and not interested in the pose and trying to create difficulties for her to stop her from practicing herself and she needs now to get out.

01:15:02 --> 01:15:08

The question is not, which is better? I already said that what she's doing is that the only way out for her

01:15:19 --> 01:15:21

to determine Dr. Lambert's remained with him.

01:15:23 --> 01:15:35

Yeah, okay. You know, I'm with you on that. It is better for her to declare Islam and remain with the man than not to declare it. And the best is right to declare Islam and get away from the man.

01:15:37 --> 01:15:42

Because of course, surely to declare Islam at least that puts her in the category of Islam.

01:15:44 --> 01:15:44


01:15:46 --> 01:15:49

the separation is something that she has to struggle with.

01:15:51 --> 01:15:56

But that's a better situation than for to remain not declared herself.

01:16:05 --> 01:16:05


01:16:06 --> 01:16:15

the children grew up as Muslim then declared their own Islam. And she died in that state, they couldn't even ask forgiveness for her

01:16:19 --> 01:16:20


01:16:37 --> 01:16:41

to save her from Pharaoh, an example of a what?

01:16:52 --> 01:16:54

In this particular circumstance, what is the

01:17:23 --> 01:17:24

Yeah, but brother?

01:17:34 --> 01:18:00

No, but I'm just saying the reality of her circumstance, it's very difficult to bring it into this context. I mean, only thing that we can use in this context here is the is the fact that this person in spite of the fact that she was married to, you know, a leader of this belief that she turned to Allah, Allah gives us an example of, you know, the best of women, you know, who sought

01:18:01 --> 01:18:09

his protection and sought to do righteousness in spite of our circumstance. But we have a practical circumstance here now, you know,

01:18:10 --> 01:18:15

humbler, we can say for her, she should make the dogs eat or the wife will Pharaoh. But

01:18:16 --> 01:18:50

I mean, it needs also declaration of faith, you know, in her in the case of the wife of Pharaoh, we don't know that she did not declare her faith and this was something secrets, or, you know, in her case, in any case, you know, Pharaoh, what he would have done to her is a different circumstance. She is not staying with Pharaoh because she didn't require a face because she didn't want to lose Pharaoh. She's asking God to save her from him. This is different from the circumstance we have here, where we have a woman who is in love with her husband doesn't want to leave him.

01:18:55 --> 01:18:56

What are your

01:18:59 --> 01:19:00

points of view?

01:19:18 --> 01:19:34

Yes, yes, I mean, we But the main point for her, as we said, is that she needs to declare our fate. This is number one first, and then she has to deal with the issue of separating from her husband. This is what is required of her according to the Sharia.

01:19:36 --> 01:19:54

But it is better for her. If she feels that she cannot let her husband go or weakness is there. It is better for her to declare faith and remain with the husband than to not declare her face. This is the this is the point, you know, in terms of the steps that she could take.

01:19:57 --> 01:19:59

He or she can she can be careful not to say

01:20:00 --> 01:20:06

It's allowable, to declare a faith and stay with her husband. You know, this is simple.

01:20:07 --> 01:20:15

But it's a lesson. You know, they're not declaring your faith, because that will determine, you know, ultimately heaven or * fair.

01:20:16 --> 01:20:19

So the declaration of faith, she should start with that.

01:20:41 --> 01:20:44

So we married, and then after how many years?

01:21:06 --> 01:21:07

Well, if,

01:21:09 --> 01:21:27

if they were both Christian, and he converted to Islam, and tried to bring his wife into Islam, and he failed, he does have the option of divorcing, he may do that. He may do that. But if he was a Muslim,

01:21:28 --> 01:21:31

and he married her as a Christian,

01:21:33 --> 01:21:45

then to divorce her because she didn't become Muslim, this would not be correct on his part, because he married her knowing that she was a Christian. But if she made a promise to him,

01:21:46 --> 01:22:07

that I will become a Muslim, I just want to learn more about Islam, and so and so and so on. He married her on that basis, then again, he could have the right to divorce her, but if he married her, because he had a choice, he could have married him on a lot longer, and he chose to marry a non Muslim, then for him to divorce her because she's a non Muslim, right?

01:22:08 --> 01:22:08

Sound fair?

01:22:12 --> 01:22:27

No, but you are allowed to marry a non Muslim Islam permits you to marry a Christian or a Jew, not a Buddhist or a Hindu, etc. So, since that is permitted permissible to you,

01:22:28 --> 01:22:35

and you chose to take that permission, then you cannot divorce her based on your choice

01:22:48 --> 01:22:49

when you are married to an alma

01:22:53 --> 01:22:53


01:23:02 --> 01:23:03

Now, so you are

01:23:05 --> 01:23:05


01:23:07 --> 01:23:09

some sort of argument.

01:23:16 --> 01:23:19

This is, this is incorrect. This is incorrect.

01:23:27 --> 01:23:29

edition of the white

01:23:33 --> 01:23:34

book knowledge about religion

01:24:00 --> 01:24:03

to find the possibility of entering

01:24:07 --> 01:24:20

the Quran permits us to marry Christians and Jews. So it is permissible and given that we have that right. And that permission does not depend on that woman becoming a Muslim.

01:24:21 --> 01:24:43

That according to Islamic law is fact. So it is incorrect for those in Mindanao or any place people who say that after a certain period of time, if that woman does not convert to Islam, that you're now involved with the with the x with an animal and that no this is totally wrong. It is totally wrong.

01:24:44 --> 01:24:51

Totally wrong. But Mohammed Salah had concubines who were not Muslim.

01:24:54 --> 01:25:00

Jewish concubine yet who did not convert to Islam. He gave her a choice. You can

01:25:00 --> 01:25:21

become Muslim and become my wife, or remain compromised, she chose to remain. So this is showing that it is it is not sinful if your wife never accepted Islam as his other sin, if you married her on that basis, but as I said, If both of you were Christians, and you as a man accepted Islam,

01:25:22 --> 01:25:37

now you have a choice. You've come into Islam. Now, this is not a situation that you chose her as a Christian, you've come into Islam now. And you want to practice Islam to the best of your abilities. And you find that she is hampering you.

01:25:38 --> 01:25:45

You prefer to be married to a Muslim, you try to invite it to Islam, she's not responding, you do have the right

01:25:46 --> 01:25:47

to divorce her. And finally,

01:25:49 --> 01:25:58

you do have the right but the person says, Who is Muslim, you know, which is very common now in Mindanao, you will find Muslims, Christians,

01:25:59 --> 01:26:12

many, many, right? And, you know, and it's actually see, what we have to understand is that the principle of marrying Christians is permissible in the Quran. But we should understand that there are circumstances where it is not preferable

01:26:13 --> 01:26:15

when Muslims are strong

01:26:16 --> 01:27:00

in a Muslim society, so marry a Christian or a Jew is okay, because of the fact that the whole society will be applying pressure on her to become a Muslim. But now in a society, which is Christian, because in Mindanao, the overall society is a Christian society, though loosens, may be in the majority in some places, the affects the rule, and everything as a Christian rule, to marry a Christian under those circumstances, is not really advisable. Because you are in a position of weakness. The society's encouraging her Christianity, making the raising of your children as Muslims even more difficult. So this is why many of the people like in the case of Dr. bababa, right, you

01:27:00 --> 01:27:10

know, this is a classical example where her father was a Muslim, married a Christian, and he raised the boys that Muslims and left the raising of the girls to the mother, she was raised as a Christian.

01:27:12 --> 01:27:19

You know, and it wasn't until later in life that you know, she became aware of her own Islam and decided to go back to Islam.

01:27:22 --> 01:27:22

In the Philippines,

01:27:36 --> 01:27:36

I think we have to

01:27:38 --> 01:27:39


01:28:04 --> 01:28:15

are actually in Islam, you must give down, right? But okay, you would not have to give one the scale that is required in those uh, but the point is that, Phil, what do you do?

01:28:16 --> 01:28:24

in this circumstance there the advice would not be still go marry a Christian, the advice would be, convert a Christian to Islam and marry her.

01:28:26 --> 01:28:58

This is the best way for you to start off on the best footing converted to Islam. And don't let her become Muslim just because she wants to marry you. But let her become Muslim and learn Islam. No Islam is marry her. Then you have you have you gained in both the junior and the era you've gained in the junior in the sense that you didn't have to spend all that money for Maha and you get an accurate because you have invited somebody to Islam, you know, so this is what this would be the advice not just to go out and marry any Christian.

01:29:26 --> 01:29:33

Yeah, you know, again, nobody to bring in a verse which implied implied because the verse says do not marry

01:29:34 --> 01:29:53

a mushfiqur. This is a an idolaters until she believes, right? Which if we take that verse and it goes on to say an even a slave, Muslim is better. Because she is a believer, then that

01:29:55 --> 01:29:59

that I don't either later you know who

01:30:00 --> 01:30:17

Even though she may be appear very beautiful to you, you're very much attracted to her now, but this principle brothers, to see if we were to take that and apply to that circumstance, this verse by itself implies that it is haram for you to marry a Christian.

01:30:18 --> 01:30:33

If it was this verse is not applicable here. This verse is not applicable here, because that's an exception has been made in that verse, by the other verse, we're in a law says that the fabula be the ocean.

01:30:35 --> 01:30:50

And when the women will muster in a minute, minutes, but muster admin, Lena who took it up. So we have another verse, which is accepted out of the general category of idolaters, the believing

01:30:51 --> 01:31:21

Chase, Christian women or Jewish woman, we may also marry. But the point is that, as I said, given the circumstance that you are going in, if this society is not Islamic Society, you know, where you're marrying a Christian or a Jew, will be then putting yourself into a situation of difficulties, raising your children as Muslims will become difficult for you, then it is possible to avoid that.

01:31:23 --> 01:31:30

And in any case, by converting that woman to Islam, you gain in both this life and the next.

01:31:38 --> 01:31:39

Wait, raise your voice.

01:32:20 --> 01:32:23

The idea of conveying to her the message

01:32:25 --> 01:32:27

in kind words,

01:32:29 --> 01:32:39

you know, encouraging words, of course, to the something which is required of us. I mean, nobody is suggesting that she should be given an ultimatum.

01:32:45 --> 01:33:06

Nobody's suggesting that, of course, it should be done, you know, in the best way possible. But the information should be given to her that it is better for her. Because this is not so much destabilizing anyway. So tell her it's it's better for her to declare her Islam and remain within the law to declare Islam, destabilizing. The destabilizing factor comes when

01:33:07 --> 01:33:10

you advise her to do what she knows she should do.

01:33:12 --> 01:33:23

Because he remember, she's not declaring her Islam, because she understands that when she does, so that will require her to separate from her husband, but she knows that she shouldn't do that.

01:33:24 --> 01:33:43

So the idea here is for us, to tell her to make the first step which is declaring her Islam. Let her know that she remains with our husbands. Though it is haram. Though it is forbidden, it is sinful. It is better for her to declare it's not going to do that than not to declare herself.

01:33:47 --> 01:33:48

That's another story.

01:33:52 --> 01:33:53

She knows that.

01:33:57 --> 01:33:58

She just upgrade.

01:34:02 --> 01:34:04

Automatically work that she is required.

01:34:08 --> 01:34:15

It is automatic. No, it is automatic. Not automatic divorce. It's automatic.

01:34:21 --> 01:34:26

I don't know if he could even call notification because the marriage is put on hold.

01:34:28 --> 01:34:35

That's what it is. It really is put on hold and the sexual relations are prohibited.

01:34:36 --> 01:34:53

But it's not nullification because as we said nullification would mean that if if he became Muslim urushi would have to re marry him. But this is not the case. If he becomes Muslim, they carry on with the marriage. So it's not actual nullification but as the marriage is put on hold,

01:34:55 --> 01:34:57

suspended Yeah, they call it suspended.

01:34:59 --> 01:35:00

And she's not

01:35:00 --> 01:35:01

allowed sexual relations.

01:35:12 --> 01:35:15

It would be better than not declaring her Islam.

01:35:31 --> 01:35:36

It's not necessary for Congress wife and husband to be married. No, no.

01:35:38 --> 01:35:48

Not required. I left their marriage was one of those living type arrangements, right? Because you have in the Philippines, people are married informally.

01:35:49 --> 01:36:03

You know you have a living, who is who you who ends up like your wife, your children and everybody except you, this is your wife. But in fact, you have not formally married. In that case, it would be better if you came into Islam to get so many marriage

01:36:11 --> 01:36:12

and the civil

01:36:13 --> 01:36:15

Yeah, but there's a third kind. It's called the living.

01:36:17 --> 01:36:19

Yeah, no, no, no, I

01:36:20 --> 01:36:41

know what it is because they live in, in a is different from a just a mistress. Because you have people who have lived together for years, they have children and everything they're living together, they're forming in. It's like an informal marriage. It's like an informal marriage in America.

01:36:43 --> 01:36:43


01:36:47 --> 01:36:57

You know, so you have that third swarm, which, you know, would be preferable that such a person, you know, people as they became Muslim, that they, you know, formalize it.

01:36:59 --> 01:37:02

But their children would be looked at as their children.

01:37:09 --> 01:37:09

It's not necessary.

01:37:15 --> 01:37:15

Is it

01:37:18 --> 01:37:23

to remarry if they were married? formerly. No.

01:37:24 --> 01:37:41

There's nothing to remarry after becoming Muslim. If you are formally married. Previously, this is not preferable. If you did it, we must say this is haram. But it's not preferable to why we say it's not preferable. Because when the door is a problem,

01:37:43 --> 01:37:43


01:37:44 --> 01:37:46

after accepting Islam,

01:37:47 --> 01:37:59

and were separated from their husbands for some period of time, when they had been accepted Islam, they went back together without a remarriage. So this is the son of the partner. So the trouble is not to remarry, formerly,

01:38:08 --> 01:38:09

to go to sleep early

01:38:12 --> 01:38:18

mother's question, is there any Hadith which advises Muslims to go to sleep early? Like after Isha?

01:38:23 --> 01:38:30

We could say that the recommendation for making a lot of budget more or less is a recommendation to go to sleep early.

01:38:31 --> 01:38:35

Because the later you go to sleep, the more difficult it is to make fudge

01:38:47 --> 01:38:47

whatever else?

01:38:53 --> 01:39:04

Yeah, but you know, in terms of the problems, I've done them stating, you know, go to sleep after sunset or go to sleep after Asia or no, we don't know that. I recall.

01:39:06 --> 01:39:11

His own practice, we see the thing is that his own practice again, if he unless he has

01:39:12 --> 01:39:25

linked it up somehow, with a command or something with a reward or something like this, then it becomes a natural practice, which we're not necessarily required to follow

01:39:26 --> 01:39:36

here because there's certain things that he did, because once you do that, then there are a lot of other things. He used to blow his nose, in his government.

01:39:37 --> 01:39:42

You know, I went to go to this. To do this.

01:39:44 --> 01:39:54

He advised us if you're going to stick Don't spit on your right side or under issue. What stood on your side in front of you or to your right side but fit under issue.

01:40:00 --> 01:40:04

Second issue? No, I think we have to understand that there are certain practices,

01:40:06 --> 01:40:11

which were particular for that particular circumstance, you know,

01:40:13 --> 01:40:14


01:40:15 --> 01:40:48

those things, especially those things as farmers as challenges, which he did not connect with the religion, to saying that there is reward in it, or do it this way, you know, a command or suggestion, recommendation, if we don't find that in it, but just something he did, then we are not expected to follow that, if you follow it, you know, because of your intention of trying to be as close apartments as possible, you get rewarded for your intention, but it's not enough for the action.

01:40:51 --> 01:41:07

And we know this for a fact, because of the fact that even Omar who was considered to be the companion, who used to most closely imitate the Batman, he was known whatever kind of dress the father son would get, he would go and get a dress like that.

01:41:08 --> 01:41:16

Got a ring, put it on his little finger, you got a ring put down. here's the rub this way used to walk the way the crosswalks used to do everything.

01:41:17 --> 01:41:22

This was an hour. But now our walkers, Omar was meant

01:41:23 --> 01:41:28

to do it, the leading companions, those of us that are guaranteed are going to be entirely

01:41:30 --> 01:41:31

normal to do it

01:41:32 --> 01:41:52

didn't for him, it is normal. But he didn't recommend what normal was doing. So you on a personal level, if you choose and you decide that I would like to just be like the conference tournament, everything that I can be, you get rewarded for your attention. However, it is not something which Islam says you should do or encourage you to do

01:41:53 --> 01:41:59

that in the things that he has commanded us to do is advise us to be a sutra. These are the things that we try to find them.

01:42:11 --> 01:42:22

Well, I don't know. I know there is a statement that sobre la mirada he didn't use to entertain guests and visitors he would not come for

01:42:23 --> 01:42:30

discussion or talk, no visiting after that time. This was his own personal practice.

01:42:50 --> 01:43:02

I used to delay to the the latter part of the first third of the night. Okay. So I mean, it's not praying it initially when it came in, but it would delay it somewhat. But

01:43:04 --> 01:43:07

in terms of the latter part of the night, in general, it is tragic.

01:43:08 --> 01:43:15

But he would still die just with something he didn't stay up all night and make the hundreds, but he went to sleep and got up, you know, in the latter part.

01:43:18 --> 01:43:20

When does your prayer become late?

01:43:21 --> 01:43:23

When, when it

01:43:24 --> 01:43:32

when it becomes outside of its time is after the coming in a budget for the preferable time is before the middle of the night.

01:43:33 --> 01:43:49

The middle of the night, not meaning midnight, 12 o'clock, but the middle of the what is considered the nicest form. If you take the time from the setting of the sun to the to the beginning of the dawn, and you divide that that gives you what is the middle of the night.

01:44:09 --> 01:44:11

Praying before sunrise

01:44:13 --> 01:44:16

is fulfilling the basic obligation of prayer.

01:44:19 --> 01:44:19


01:44:20 --> 01:44:26

in JAMA is to get the full reward of the prayer.

01:44:28 --> 01:44:36

I mean for the man's prayer, the maximum reward comes when he prays in congregation in the masjid.

01:44:38 --> 01:44:47

If he prays in his home, he gets the reward of that prayer but not the maximum reward which is praying in congregation.

01:44:49 --> 01:44:59

Well, the majority of scholars hold that it is not sinful. Some minority do hold that the prayer in congregation is in fact itself.

01:45:00 --> 01:45:04

Part three. So the prayer deliberately prayer

01:45:06 --> 01:45:09

individually is considered a sin

01:45:11 --> 01:45:13

but I think this position is a weaker position

01:45:21 --> 01:45:25

77 times for praying in congregation in the masjid

01:45:28 --> 01:45:31

27 times more than praying as an individual

01:46:05 --> 01:46:15

well you know again we're entering into the area of speculation right you know, unless you somebody can produce a heavy in which governments are seldom said

01:46:17 --> 01:46:18

go to sleep early

01:46:20 --> 01:46:22

after Isha prayer go to bed

01:46:24 --> 01:46:28

See, then we cannot say that it is not permissible

01:46:30 --> 01:46:57

or is disliked, I would say only from the point of view that if a person finds that in staying up late they're missing their morning prayer in JAMA, then it becomes disliked for the person to stay up late because whatever is going to affect the fulfillment of the commands It must be something which is disliked or may even be harmed.

01:47:02 --> 01:47:16

Right. So, as they say, you know, they have a statement that fuqaha or this scholars use, you know, whatever is necessary for the fulfillment of something which is compulsory become compulsory

01:47:17 --> 01:47:21

Malaya Kim, Alhaji de la v Raja.

01:47:23 --> 01:47:43

So, if the only way that you can get up in time to pray fudger is to go to bed early you have then it becomes compulsory for you. But we cannot take this for everybody because other people may be able to go to bed late and get up for future. So it becomes compulsory for you who is unable to get up for 5g when you go live.

01:47:50 --> 01:47:51

Unless you choose to do that.

01:47:53 --> 01:47:56

You understand this is this is a general principle.

01:47:58 --> 01:48:03

Okay, inshallah, I think time to call it quits.

01:48:06 --> 01:48:08

We hope inshallah, that the

01:48:09 --> 01:48:34

advice which the mom gave us from the football is something that you all will take to heart, the importance of the kalama Paiva good word. We try to implement this in our lives, not just something we've heard, we'll discuss who've intellectually understood, but something which we should try to implement in our lives, make it a part of our, our interactions with people, you know, and

01:48:39 --> 01:48:40

let's roll out we can

01:48:45 --> 01:48:47

go on now man, you know, running down,

01:48:49 --> 01:48:50

set closing down the show.

01:48:52 --> 01:49:12

So inshallah We ask Allah to help us to, to make this kalama a part of our makeup, a part of our nature a part of our daily lives and to reward us with its effect. It's all fear in our actions

01:49:13 --> 01:49:17

in this life, as well as in the next Chronicle over humbucker

01:49:19 --> 01:49:20

the stock Furukawa

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