Hasan Ali – The Mission Of The Prophet Muhammad
AI: Summary ©
The importance of reciting the Qurator in Arabic is emphasized, as it is crucial for every Muslim to adapt their life to the message. The use of technology and experiences are emphasized, as well as the importance of learning to stay in a certain way to achieve personal success. The conversation discusses the importance of the sun and its Qurator, as it causes people to search for the most understanding people of the Court.
AI: Summary ©
It's lovely again to come here to Epic
Masjid, to your place and MashaAllah and Barakallah
Fikum, may Allah bless you with all the
facilities you have here and all the programs
that you're doing here and for the entire
community.
May Allah Azawajal put a lot of blessing
and Barakah in your efforts, say Ameen.
Now the Prophet ﷺ came with a mission
and that mission primarily was explained by Allah
Azawajal as being, as comprising of four different
things.
So in three different places of the Qur
'an, the Prophet ﷺ's mission was based, what
was described as the Prophet ﷺ is going
to recite the Qur'anic verses onto the
Sahaba.
So basically deliver the Qur'an and the
message of the Qur'an.
The second one was that the Prophet ﷺ
would do something known as Tazkiyah, which is
purification, purification of the soul, purification of the
heart.
And the third thing that the Prophet ﷺ
was given as a mission was, he would
teach them the book, meaning that he would
really make them understand the deep meanings of
what the Qur'an tells us to do
and what we should be doing as a
Muslim Ummah.
And the fourth one is that the Prophet
ﷺ would hand over to them something called
Al-Hikmah.
And loosely translated, Al-Hikmah is wisdom, but
I'm going to get to that, what Hikmah
actually means in this ayah.
Now, primarily the Prophet ﷺ's mission is to
do Tilawah of the Qur'an.
Now, Tilawah means, there's two meanings of Tilawah.
One is the literal recitation of the Qur
'an, and the second is Tilawah means to
follow.
So as you're reciting the Qur'an, you're
supposed to follow the Qur'an with action.
That is the real Tilawah of the Qur
'an.
So most of us, when we say I've
done Tilawah of the Qur'an, or I've
read the Qur'an, I've done the Qira
'ah of the Qur'an, most of us,
when we say that, what we mean by
that is we have just done some recitation.
We've just recited in Arabic.
Recitation of the Qur'an in Arabic is
a first and foremost, you know, kind of
Fard of the Qur'an, right?
Whose child is this, may Allah bless.
Whose child is this?
Take it, may Allah bless him.
Ameen.
So recitation of the Qur'an as in
reciting the Qur'an with Tajweed is a
must for every single individual of this Ummah.
And we need to learn the Qur'an,
how to recite it with Tajweed.
That's fine.
And we recite the Qur'an in Arabic
to gain the reward for the Akhirah, which
is all good, right?
And I'm highly encouraging to recite the Qur
'an in Arabic.
However, the true Tilawah of the Qur'an
is never complete without following the Qur'an
with practice.
Which means that now that I know how
to recite the Qur'an in Arabic, I
need to also know what the Qur'an
is saying and then make my life adapt
to the message of the Qur'an.
That's when the real Tilawah comes in.
That's why Abdullah bin Umar radiyallahu anhu, a
Sahabi of the Prophet ﷺ.
He was a young Sahabi, you know, early
in Medina when the Prophet ﷺ came there.
He was probably about 14 years old when
the Prophet ﷺ came to Medina.
He was about 24 years old when the
Prophet ﷺ passed away.
The son of Umar radiyallahu anhu.
Now Abdullah bin Umar says, I spent eight
years memorizing Surah Baqarah, right?
This is a Sahabi who has a wonderful
memory who says that I spent eight years
memorizing Surah Baqarah.
Now, why did he spend eight years memorizing
Surah Baqarah?
When the same Sahabi has narrated from the
Prophet ﷺ hundreds and hundreds of narrations, word
for word.
The same Sahabi, he was very close to
the Prophet ﷺ where he would observe something
and he would accurately tell us exactly what
the Prophet ﷺ said and did on certain
occasions.
But yet he spent eight years memorizing Surah
Baqarah.
But he explains himself.
He says that I would not memorize the
next ayah until I have fully implemented in
my life the ayah that I've just memorized,
okay?
So this is the real deal with hifz
of the Qur'an.
If anyone wants to...
And I understand we get our kids to
do hifz of the Qur'an, the full
Qur'an, which is fine.
But the real message of the Qur'an
and why we engage in the Qur'an,
why we do tilawah of the Qur'an,
why we recite the Qur'an, the real
mission which Rasulullah ﷺ came with is you
first recite in Arabic with tajweed, that's fine.
That's needed.
And no one's saying that should be taken
away.
But every Muslim has a duty then to
adapt their life according to the verses that
we have learned or we have recited or
we know of, right?
So for this to happen, the Prophet ﷺ
spent a 23-year mission with the sahabah
r.a. Now let me give you an
example of what this means because a lot
of us think that, okay, you know, we've
got the Qur'an, I know how to
recite the Qur'an, I just, you know,
I just recite it and alhamdulillah, you know,
I'm a good Muslim, right?
I recite the Qur'an and I recite
it over and over again.
I've done a khatm and a lot of
us then go into this whole thing of
how many khatms have you done?
How many times have you recited?
Oh, how much ajza do you know, right?
So I know seven juz' of the Qur
'an.
Oh, I know 15 juz' of the Qur
'an.
Oh, I've done the full Qur'an by
hifz.
MashaAllah, when my kids done that or my
son.
So I've done that or I've recited in
Ramadan this many ajza and so on.
A lot of us have made the Qur
'an to be just that.
Whereas the real mission should be that Rasulullah
s.a.w. had, for example, he had
the verses of Ya ayyuhal muzzammil For example,
this is like the second revelation that came
down.
Ya ayyuhal muzzammil Qumin layla illa qaleela Allah
azzawajal addresses the Prophet s.a.w. and
says Get up at night, except for a
bit, but stay up at night Nisfahu awin
qus minhu qaleela Stay up half the night,
maybe reduce it a little.
Awzid alayh, maybe increase it a little.
Stay awake more.
Warattilil Qur'ana tartila And recite the Qur
'an in a steady manner.
Okay, so this is what the Prophet s
.a.w. was doing.
Now let me explain to you what he
was doing.
Because a lot of us haven't actually gone
through this methodology.
This methodology was given to the sahaba.
And what was the methodology?
The first thing is to learn how to
recite the Qur'an with tartil.
Tartil is a very slow form of recitation,
where you pronounce every letter very clearly.
Okay, and not only that.
Tartil is a slow recitation where you absorb
the meaning of the Qur'an from your
recitation, your tongue, and you let it allow
for all of it to go right deep
into your heart.
Tartil is you recite the Qur'an in
a steady manner.
You absorb your mind into the Qur'an.
You feel as though you are now in
the presence of Allah, reciting his words back
to him.
You then draw your life into and around
the ayats that you're reading.
And you kind of feel the vibration of
you reflecting Allah's words into your life.
And then saying, Okay, what's right in what
I'm doing?
What's wrong in what I'm doing?
What's the guidance I can take from this?
This is tartil.
Okay, tartil is when you recite the Qur
'an and it becomes a healing process as
you're reciting it.
You find meaning in it as you're reciting
it.
If you don't know the Arabic meaning, no
problem.
What I'm asking you to do this, and
this is part of what you can do.
Okay, I want you to finish as many
khatms as you can, that's fine.
But I want you to do this if
you can for five minutes, for 10 minutes,
for half an hour, 20 minutes a day.
What you do is you take the Qur
'an, you recite it in Arabic, and then
you look at the English translation.
For those of you who don't know Arabic,
look at the Urdu translation for those of
you who want to use Urdu or any
other language, right?
And then what you do is you recite
the ayats again with the meaning in mind,
and you recite it again.
Those of you who know Arabic, mashallah, nurun
ala nur.
You recite it directly in Arabic, and you
take it right inside you, and you make
it a reflection of your life.
And the presence is the presence of Allah
Azawajal in your mind.
And you find solace in it, you find
guidance in it, you find tranquility in it,
you find itminan in it, you find sukoon,
you find peace, you find love, you find
direction, you find that there's a lot of
meaning in what I'm doing right now, what
I'm saying.
So you can take any part of the
Qur'an, and it will work wonders with
you.
I can start in any part of the
Qur'an.
So let me just start one random part
of the Qur'an.
A'udhu Billahi Minash Shaitanir Rajeem Surely
the hypocrites are those who try to trick
Allah, but they end up tricking themselves.
They try to fool Allah, but they fool
themselves.
They try to show others their actions, and
they don't really remember Allah, except for a
little.
And a part of the ayah is, When
they stand up for prayer, their attitude to
prayer is that they stand up in a
lazy way.
They're like, Oh, yeah, I got it.
Oh, yeah, it's time for Salah.
Yeah, I got to get it done.
Oh, what time is Salah?
Yeah, I'll get it.
Yeah, I'll get it done.
Yeah, I'll get it done.
Yeah, I'll do it a bit later.
And then finally, I got to get it
done.
And then, you know, and when they pray,
When they remember Allah, they're really not into
the remembrance.
They're praying, but the remembrance of Allah is
not there.
Their mind is not present with Allah, except
a little bit, except a little bit.
Allah says they are in between.
Neither are they completely this set of people,
Allah has said, which is the believers, nor
are they clearly this set of people, which
are the kuffar and the disbelievers.
They've got something in between.
What Allah Azawajal has explained in the Quran,
these people, now imagine this, right?
I am reciting the Quran right now, and
I'm trying to absorb it.
Now, let me go over this again.
Okay, let me go over this again, and
let me explain to you how it works
out.
Allah Azawajal is making us recite these verses.
And now for me to reflect on this,
I've got to ask myself a question, am
I one of these people?
Now, let me start again.
Those who are hypocrites, they are trying to,
they're trying to trick Allah Azawajal, and really
they end up tricking themselves.
Huh, what kind of, what am I doing?
Am I trying to fool myself with this
religion?
So, They stand up for prayers, and they
stand up in a lazy manner.
Ya Allah, now let me stop, let me
reflect.
What's my attitude to Salah?
Am I punctual on Salah?
Do I get up straight away and I
want to do my Salah?
Am I like, I want to put a
snooze button on Salah?
Am I going to delay it?
Am I coming to Salah and it's like
a burden?
Because when you look at another part of
the Quran, it says that the Salah is
what?
وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ Allah says that
this Salah is going to be a burden
except for those who are truly devout and
truly devoted.
And who are the people who are truly
devoted?
Allah says, أَلَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُوا رَبِّهِمْ وَأَنَّهُمْ
إِلَيْهِ رَاجِعُونَ Those people who are fully convinced
that they're going to have the meeting with
their Lord and they're fully convinced that to
Him only they're going to return.
Now let's go over the verse again.
Am I really fully convinced here?
Because if I'm not, then I'm not the
devout person.
I'm not the one who's devoted.
I haven't got that devotion inside me.
And that's the reason why I'm finding this
Salah to be a burden on me because
I'm not a devoted person.
And how can I be a devoted person?
I've got to increase my conviction that my
مُلَاقُوا رَبِّهِمْ my مُلَاقَة, my actual meeting with
my Lord is not only something that's going
to be happening, I'm absolutely convinced it's going
to happen 100%.
So if I take my mind into...
If I make my mindset just before Salah
that I am 100% meeting Allah some
point after this Salah, then I'm going to
actually be devout in the Salah.
And when I be devout in the Salah,
then I will enjoy the Salah.
And when I enjoy the Salah, it's not
going to be a burden on me anymore.
And if it's a burden on me, the
other ayah said what?
It said, وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالًا
And when they stand up to pray, they
stand up in a lazy...
Ah, yeah, okay.
Let's get this done.
Let's get all done.
And then Allah says what?
وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا They do not
remember Allah in their Salah or in their
daytime when they're connecting with the ibadah.
The actual remembrance of Allah in that ibadah
is but something very small.
Am I a Muslim who's standing in prayer?
Most of my time I'm spending here, there,
there, there, and a little bit, yeah, Allahu
Akbar.
A little bit, okay, I'm standing in front
of Allah.
A little bit, okay, yeah, yeah, yeah.
Well, darling, amen.
That woke me up, right?
A little bit, you know, I got this
sujood.
Oh, yeah, I am praying actually.
But other times my mind is all over
the place in business, at home, the payments
that I've got, the bills that I've got.
I've got to have that meeting.
That guy said that to me.
Oh, my God, I've got to, I've got
to, you know, give him the answer.
And I'm just going along with the flow
of Salah without actually mentioning, without actually remembering
Allah Azza wa Jalla.
Am I a munafiq?
Am I a hypocrite?
Am I a person that Allah has described
in this ayah?
I'm like that?
Oh, my God, what should I do?
Well, I need to increase the amount of
dhikr.
So let's go back to the muzzammil ayah.
Oh, you who is wrapped up in my
love or wrapped up.
Get up in the night, but a little
bit that you were sleeping in.
Half of the night stay up if you
can, oh Prophet.
Or it's to the reader as well.
Oh, reader who wants to love me.
This is what you should do.
Half the night.
Or perhaps a little less than half.
Whatever you want to do, less than half,
fine.
And sometimes increase it.
And recite the Quran in a steadily manner
with a focus, with a mind by reflecting
on it, by reflecting to yourself.
What does it do?
If you're able to get up in the
night and recite the verses to me in
salah, to me in qiyamul layl, in tahajjud
steadily with your devoted mind, then this will
be the number one reason why you will
be able to have complete control over your
passions, your lust, your desires, your ego.
You'll be able to control it.
And it'll be the best speech you would
have given.
Why?
Because Allah says that Rasulullah ﷺ, he actually
made it for the Prophet ﷺ get up
at night time.
But for us, it's like a nafilah.
It's like a nafilah, an extra voluntary prayer
that we do.
Now, what we haven't really mastered is the
whole tilawah concept of the Prophet ﷺ.
Because the sahaba used to sit down.
You know what they do?
They would sit down, they would recite the
Qur'an like this, really slow, take your
time, absorb your mind.
You're in a different world, all right?
So for example, you're in trouble, you've got
a lot of problems and so on, and
it's actually, you know, it's battling your mind
with the things that are going in your
life and so on.
And you recite the Qur'an and it
says, يَا أَنْيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ
وَالصَّلَاةِ O you who believe, and then you
say to yourself, you know what?
I'm one who has believed in this message.
استَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ You want my help as
Allah?
Then I want you to use two things.
One is you're going to be patient.
Hold on to what I've told you to
do.
Be very patient on those things.
Patient against sinning, you know, staying away from
the sinful world.
Patient in not using your tongue against me
and saying why did Allah do this?
Why did He do that?
Why did He allow those bombs to drop
or things to happen?
Patience with that, patience here.
والصَّلَاةِ And I want you to connect with
me in prayer.
إِنَّ اللَّهَ مَعَ الصَّبِرِينَ I as Allah, surely
I'm with those believers who will show this
form of patience.
وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٍ
Okay, I understand that you've got brothers and
sisters who have been crushed, who have been
bulldozed, who have been killed, who've been murdered,
who have been killed.
But don't you dare say they've been killed.
Allah tells us that because that's what's going
on in your mind.
Oh my God, you know what's happening in
the world.
This is happening in the world.
How is it happening?
Why is Allah allowing this and so on?
Allah says, wait, sabr, hold on.
And when you hold on, I'm telling you
first is stop calling them dead.
Why?
Allah says, بَلْ أَحْيَاءٌ وَلَكِ اللَّهَ تَشْعُرُونَ They
are alive with me.
They're not dead.
But you can't feel it.
وَلَكِ اللَّهَ تَشْعُرُونَ You can't feel it.
Another part of the Quran, what does Allah
say?
Allah says, بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ They
are alive with the Lord being sustained.
They're being given wonderful things in the after
world.
فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ Those people
you're calling dead, they are so happy with
me from the bounties that I've given to
them.
يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ They are rejoicing and
happy with the bounties that I've given to
them.
And guess what?
They are sending a message to you guys
that are still on the earth.
لَمْ يَلْحَقُوا بِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ
يَحْزَنُونَ They are sending a message to you.
If you could have a telephone conversation or
a video conversation with them right now, this
is what they would say to you.
They are saying, Oh Allah, please, the people
back on the earth who haven't joined us
yet, who are crying for us, who think
that we're dead and so on, send them
one message, and that message is, أَلَّا خَوْفٌ
عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Tell them that they've
got nothing to fear and tell them not
to grieve.
Grief?
Why they got grief?
What we see right now after what they
call death, which is their shahada, which is
them being martyrs, they say, There is no
way they should grieve.
They're telling us don't grieve.
They're telling us don't fear.
Because once their lights are out and malakul
mawt comes down, you got a different place
in the next world for the believer.
That's the message they're sending to you.
Now let's go back to the ayahs in
Baqarah.
Allah says, بَلْ أَحْيَاءٌ وَلَكِ لَّا تَشْعُرُونَ They
are light, but you just can't feel it.
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ Allah says, I'm gonna
truly and definitely test you.
In what?
I'm gonna give you fear.
We just learn, those people in the akhirah
saying to us who just passed away, they're
saying don't fear.
Allah is saying, what I'm gonna test you
is, I'm gonna put you in a situation
where you got fear there.
That's part of my test for you.
See what you do in that situation.
وَالْجُوعِ I'm gonna put you in a situation
where you're gonna have hunger.
وَنَقْصِ مِّنَ الْأَمْوَالِ I'm gonna drop your earnings.
I'm gonna crush your business a little.
I'm gonna make your trade go down a
bit.
I'm gonna take some of your wealth away.
I'm gonna make that investment not fully achieve
its potential.
I'm gonna do that to you.
وَالْأَنفُسِ I'm gonna take more lives from the
people that are around you.
وَالْثَمَرَاتِ And the fruits of what you had
put into to try and get the fruits
of what you wanted, whether it's success, whether
it's children, whatever you wanted, something to grow.
I'm gonna make some kind of reduction to
that just to see what you're gonna do.
And then Allah says after that, وَبَشِّرِ الصَّبِرِينَ
And give the good news or profit to
those people amongst the believers.
Once I test them, of those believers after
all the tests I give to them, from
the fear, from the hunger, from the drop
of wealth, from suffering some kind of wealth
loss, suffering some other people's lives going away,
suffering from the fruits of the labor going
away, right from between their eyes.
Allah says, وَبَشِّرِ الصَّبِرِينَ الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ
قَالُوا When all these afflictions befall them and
in the midst of all of this and
saying, they could easily say why is it
all happening but they don't do that.
They say to Allah Azza wa Jal, إِنَّا
لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ You know what?
All of this belongs to Allah.
All of it.
We belong to Allah.
Everything belongs to Allah.
My wealth belongs to Allah.
My hunger for Allah's sake is no problem.
It's all Allah's.
The fear, okay, came from Allah.
No problem.
I'm going to deal with it.
All these investments and things that I made,
that dropped down, okay, all of it is
going to return back to Allah.
And I'm going to return back to Allah.
So I'm not at a loss because I
know that in the end, I'm going to
be zero as well.
I'm going to be dead on this earth.
So it doesn't matter.
I'm going to hold on to it, hold
on to the instructions of Islam, and I'm
going to do my best to show Allah
that I am from the sabireen.
I'm from those who are patient.
I'm those who are on to whatever you
said, Allah, I'm going to carry on doing
in the midst of all of this crisis.
I'm going to do that.
Allah says, أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ
Upon these people, I'm going to give them
my blessings.
I'm going to give them, I'm going to
give them my rahmah, my mercy.
وَأُولَٰئِكَ هُمُ الْمُحْتَدُونَ And these are the people
that are going to be guided.
Now, let's now take all of what I've
just said with the crisis that's been happening
for the last year.
How many of us have looked at it
this way?
How many of us looked at it as,
you know what?
My brothers and my sisters that are dying
out there, they're not dying in vain, no
way.
They're giving me a message, telling me why
am I fearing?
They're telling me why am I grieving?
My brothers and sisters have gone by, that's
fine.
They had their test, but my test is
in front of me in these five things
Allah has told me.
And guess what?
Allah told me, you just do sabr.
I want two things from you.
I want you to be patient, hold on
to the things I've told you, stay away
from sins, that's part of sabr as well.
Be patient, and do your salah.
Salah, pray to me.
And if you are from the sabireen, I'm
with you.
As Allah, I'm with you.
And I'm going to guide you, I'm going
to give you rahmah, I'm going to give
you mercy.
And that's how I should have been reacting
in the crisis that's been haunting the Muslim
world for the last nine months or whatever.
That's how I'm supposed to be.
Now, when you recite the Quran like this,
you understand its meaning.
Even if you don't know the Arabic, go
and open a tafsir, a tarjama, a translation
of the Quran, see what you just read,
read the Arabic again with that meaning in
your mind.
Read it again and absorb all of it.
Reflect, try to think, what is Allah telling
me to do?
Allah wants me to hold on to this
and do more salah.
Have you ever done that?
Have you ever been in a crisis and
then stood up for salah and seen what
actually happens?
And do another two rakats, and do another
two rakats.
You got a problem, I know.
But do another two rakats, I'll give you
a story, a true story.
I met this brother once, and I said
to him, you know, he's a normal person,
no scholar, no hafiz of the Quran, never
memorized the Quran.
Guy is just a normal guy, he's probably
about 60 years old, right?
And I said to him, I said, have
you ever come across anything where you felt
that, you know, when you felt that there's
a closeness to Allah Azza wa Jal?
And he's a very simple guy, he just
told me, yeah.
He said, Sheikh, he said, I can relate
to you one thing.
I said, what?
He said, I've never been in a crisis
except that I prayed two rakats to Allah,
and Allah has solved, Allah just somehow solved
my crisis.
I said, give me an example.
He said, I went to the masjid for
dhuhr salah.
I had already saved up for my hajj.
This was his second or third hajj he
saved up for.
So he's already done his fardh hajj, he's
already done that.
So he saved up for him to go
to hajj once again.
And as soon as he went to the
masjid, there was someone who stood up and
they said, you know, we've got a real
crisis in Palestine right now.
We need people to donate as much as
they can, because the situation is very bad.
And he said to himself, you know what?
I've already been to hajj for fardh hajj,
this is enough for the extra hajj I'm
doing.
He said, you know what?
Let me give the entire money that I've
saved to this cause.
And he stood up and he said, you
know what?
I'm giving you X amount of thousands of
pounds.
He just gave him.
Then he came home.
Then he thought to himself, man, I'm not
going to hajj, right?
I had all the hopes of seeing the
Kaaba again, going on hajj, right?
Medina, Mecca, all of that.
He said, you know what?
Let me just pray two rakats.
He got up, prayed two rakats.
And when I say two rakats, this is
a devoted two rakats.
This is a two rakats with all the,
you know, you're in the sight of Allah,
you're in the presence of Allah.
This is the mechanism.
This is what Allah told us.
You want my help?
You do that salah.
Why?
If you can master how to do those
two rakats, you've got me.
And I'll give you what you want.
If you can master that.
So he prayed two rakats.
He went for Asr.
Prayed his Asr.
Same masjid, went back to the masjid.
Like one of you guys would have gone
home, come back for Asr here, just sat
down, just prayed.
After he did the Salam and they're doing
the Tasbeeh, the guy next to him says,
Assalamu'alaikum.
He says, waalaikumussalam.
The guy's in a suit.
The guy next to him is in a
suit.
He says, brother.
He says, would you like to go to
Hajj?
Would you like?
He said, what do you mean?
The guy in the suit said, I've got
two tickets to go to Hajj.
Both of them, five star, right?
The one that he saved up for wasn't
even five star.
It was like three star.
He said, I've got two tickets, five star.
I've booked them.
I've paid for them, fully paid.
But I can't go because of my business.
If you want, I'm going to give both
of them to you.
He said, labbaik.
He said, marhaba.
Quick, alhamdulillah.
Right?
He got two for the price of one.
Two rakats was in between all of that.
Two rakats in between all of that.
And he said to me, sheikh, whenever I'm
in a crisis, I just do two rakats
to Allah and Allah somehow does something for
the situation I'm in.
And there's something different, a different outcome.
Of course, you're not going to always get
what you want.
Allah might give you something different.
And that's where you're going to become even
closer to Allah.
If you're one of those says that, well,
I did the two rakats.
Well, then you lost it.
Why?
Because Ali r.a who said, he said,
I really got to know Allah by him
breaking my determination to get what I wanted.
When I realized that, you know what?
In the plan of Allah, in the grand
schemes of Allah, Allah is going to direct
me to what he wants me to have.
I said, give me this.
Give me this.
Give me this.
He said, I'll give you this.
I'll give you that.
And then Ali r.a, you know, after
a while, when the ship goes in a
different direction to what you wanted to, Ali
r.a said, he said, I now recognize
my Lord because what he gave me was
better than what I was asking for.
And you got to be ready for that.
Years later, you'll wake up and you'll understand
that.
You know what?
Allah did the best for me.
Now that's a believer.
Now, when you recite the Qur'an, when
you recite the Qur'an, when I recite
the Qur'an, the main thing is to
absorb the Qur'an inside you, to think,
where am I with this?
What is this telling me?
Which direction am I going in life?
What can I do more to change my
life, to get close to Allah?
You know, when you recite the Qur'an
and you're in Allah's presence and you're reciting
all of that, you should be in a
different world.
Some of us, you know, when we recite
the Qur'an, it's like, وَتُعَلَيْهِمْ نَبَىٰ بِنَ
آدَمٍ بِالْحَقِّ إِذْ قَرَّبَىٰ قُرْبَانًۭا فَتَقُبْلَ بِنَ حَدِيمًۭا
وَلَمْ تَقَبْلَ بِنَ آخَرٍۭۭ قَالَ لَا أَقْتُلَنَا قَالَ
إِنَّمَا يَتَقَبَىٰ اللَّهُ مِنْ لَمِنْ تَقِينَ لَيْمْ بَسَطَّ
إِلَيَّتَكَ لِتَقُونَ مَا أَنَا بِوَاسِدِنِهِمْ Get to the
end of the juz'ah, masha'Allah, masha
'Allah, I've done all juz'ah.
And the tilawat that the Prophet ﷺ bought
was something different.
The sahaba would get up in the night,
they would recite the Qur'an and they
challenge themselves.
They try to memorize the next chapter, the
next surah, the next thing.
Why?
Because I want to recite that to Allah
in the night.
Now, let me give you another thing that,
because if you take the sunnah, you got
to take it in every aspect it gives
you.
You just can't take it in the small
thing you want to take.
Like I'll give you an example, right?
If you truly want to use any technological
device you have, you've got to use it
the way it's manufactured and the way it's
told you to use it.
Let's just start with the simple thing, our
smartphones.
If you got a smartphone and you know
that there's a Wi-Fi there, the further
you are from the Wi-Fi, the less
signal you have.
Yes or no guys?
Yes, right?
The, you know, the weakest signal you have.
The closer you are, the right next to
the router that you've got, if you're right
next to that, then the greater the speed.
Yes or no guys?
Only three guys said yes.
The rest of you, what are you doing
here?
Are you technical engineers?
You go to the master or something and
you take it direct from the company or
something?
Are you guys with me?
Yes or no?
Right.
So the weak signal you know and the
strong signal you know.
Now, this is the same thing with our
approach to the deen, to the religion.
You can create a very, very strong connection
with how much the Qur'an changes you
and you can make a very weak connection
to how much the Qur'an changes you
in terms of how you actually use the
Qur'an, how you're allowed to absorb.
So the Sahaba thought, you know what, I've
said these ayahs to Allah in the night,
but I want to do something more.
I want to memorize a new part and
I want to stand in front of Allah
and I want to say this just to
him.
Nobody knows this.
Your family members don't know this.
Nobody's hearing you.
Nobody knows about this.
You're not going to come to Fajr the
next day and like, oh, oh, oh, got
a bad back.
And the next guy goes, hey, what happened
to you?
Oh, too much tahajjud now, too much qiyamul
layl, man.
You're not going to advertise it.
You're not going to tell anyone about it.
It's your secret time with Allah.
You're one-to-one with Allah.
And let me tell you the full package.
The full package is try your best to
do your qiyamul layl in darkness.
Some of you are going to be spooked
out.
Some of you are going to be like,
Shaykh, what do you mean?
I got to switch all the lights off
and I'm going to do it there.
What about if the jibz?
Oh, la hawla wa la quwwata illa billah.
Seriously, you want the full sunnah?
The best way to do qiyamul layl is
in the dark because that's how Rasulullah ﷺ
did it.
Total darkness.
How do we know this?
There's a hadith in Sahih Muslim.
Aisha r.a, she gets up in the
night and she puts her hand out next
to her and the Prophet ﷺ is not
there.
Right?
So what's she thinking first thing?
Has he gone to another wife?
Has he gone to another wife on my
night?
She gets up.
She gets up.
She goes into the masjid area.
Now it's so dark, she can't see anything.
The hadith, she describes herself.
So dark, she gets on all fours.
She's patting her hands around to see if
she can come to a spot where the
Prophet ﷺ is praying.
So she goes, goes, goes, goes, goes, goes.
And then her hand falls onto the foot,
the sole of the Prophet ﷺ's foot while
he's in sujood and she now knows that
the Prophet ﷺ is praying his qiyamul layl
in the masjid.
She now knows this.
She waits there and the Prophet ﷺ then
finishes salah and after he finishes salah, he
says, Oh Aisha, did you think that I
would go to another wife on your night?
Did you actually think that?
Look how dark it was.
It was so dark, she had to be
on all fours, patting her hands on the
ground all the way just to find the
Prophet ﷺ.
You know, you have pitch darkness and you
do your qiyamul layl.
I'm not saying you have to do it.
All right, you can have some light.
You can slowly turn it down.
But I'll tell you one thing.
You'll have a different experience.
And what you do also is you recite
loud enough that you can hear it.
That was another sunnah of the Prophet ﷺ
in the night time.
Recite loud enough that you can hear it.
Recite so slow that you can almost count
the different letters.
You got to do nice and slow.
And you got to absorb all of it
in.
And I'll tell you another one you could
do.
During the day, you know those surahs that
you're going to recite in tahajjud.
It could be the shortest surah.
It could be like, Alhamdulillah, a lot of
people know that.
Or it could be, The shortest surahs, it
doesn't matter.
But you know, go over the meaning of
the surahs over and again and again and
again and again.
Absorb as much as you can in the
daytime.
Do study of the Qur'an.
Go over it.
Al-Hakm al-Takathir means this.
Hatta az-Zutum al-Waqabir means this.
Get it in your mind.
And repeat it in the daytime in Arabic
to try and see if the English corresponds
in your head.
And then wait for the night and stand
in front of Allah in the darkness.
And now recite in a steady manner.
And when you go to ruku, the Prophet
ﷺ's ruku was the same length as his
qiyam.
So when he stood at night, whatever recitation
he did standing, he made sure that the
same amount he was spending in ruku.
So if you spent one minute standing, your
ruku should be at least one minute.
And his sujood was the same as his
ruku.
So now one minute sajda, one minute sajda.
You know what that means?
One minute qiyam, one minute ruku, right?
And then you do samiallahu anhamd and if
you can stand there for a minute as
well.
In that, read your tasbihat.
رَبَّنَا وَلَكَ الْحَمْدِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ
And if you want to read any other
du'as, you can.
You're allowed to do that.
One minute there.
So that's three minutes.
One minute sujood, four minutes.
If you can stand between the two sajda,
another minute, five minutes.
Another sajda, six minutes.
One rakah was six minutes, right?
Second rakah will be six minutes plus the
tahiyyah.
Probably altogether those two rakahs going to be
about 13-14 minutes if you can.
If you can't, make it 10 minutes.
Start off small and then start to build
it up.
And that's, you know, that's...
You're going to ruku and saying, سُبْحَانَا رَبِّي
الْعَظِيمِ Glorified and completely sublime is my Lord
the Most Great.
سُبْحَانَا رَبِّي الْعَظِيمِ You know, with your head
down, with your hands holding onto your kneecaps,
with you feeling that you are so humble
in front of Allah.
سُبْحَانَا You're so free from blame.
سُبْحَانَا And I'm so much full of blame.
رَبِّي You're my Lord.
الْعَظِيمِ You're the Most Great.
And when you get in sajda with your
nose on the ground, with your forehead on
the ground, with your hands on the ground,
with your knees on the ground, with your
toes on the ground, the lowest you can
ever get.
And you're bowing down to Him and you're
prostrating to Him.
سُبْحَانَا رَبِّي الْعَعْلَى My Lord, you're so wonderful,
so super, so great, so sublime, so free
of all blame.
My Lord, who is al-'a'la, the highest
authority ever.
And you say I'm the lowest and you're
the highest.
I'm the lowest, you're the highest.
When you say al-'a'la, just think of
yourself as the lowest because you cannot get
any lower than that.
And you say al-'a'la, you're the highest.
And you repeat that for a minute with
that kind of thing in your mind.
You know when you do two rak'ahs
like this, it is out of this world.
When you're given a device, you're given a
device with the instructions from the company to
say this is exactly how you're supposed to
use this device.
If you don't use it exactly how it's
supposed to be used, you're not going to
get the full benefit.
So you bought the router in your house,
you switch it on, the signal is very
good from the company, it comes direct from
the master, from the tower, the signal comes
into your router.
But your phone is on the third floor
on the other side of the house, it's
getting a very weak signal with two ceilings
in between, with a few doors that are
shut, you're not going to get the full
value of the Wi-Fi connection that you've
got in your own house.
Because you're not using it exactly as the
instructions of the company that sold the router
to you.
The same way with these two rak'ahs.
You can do two rak'ahs and you
can say, اللهم الحمد لله وبالعالمين الرحمن الرحيم
مالك من دنياك رحمه الله وبركاته ورحمة الله
وبركاته You just thought of some soccer.
You just had some baseball playing in your
mind, right?
That's not the way Allah instructed this Salah
to be done, right?
Tilawa that Rasulullah ﷺ gave the Sahaba, they
would sit, recite the Quran, or in Salah,
they look forward to recite the Quran and
they absorbed it.
And then the next thing was this, have
I got that in my practice?
Am I doing that?
Why am I not doing that?
I need to change my life.
I need to change my ways.
This was tilawa.
The second thing the Prophet ﷺ did with
the Sahaba was, the Prophet ﷺ gave them
something called tazkiyah.
Tazkiyah is to clean the inside, to clean
the soul, to clean it from the maladies
it has.
Every one of us has either got jealousy
inside him.
Some people here might not have any jealousy.
Some people here might have pride inside them,
arrogance inside them.
Some people might have hubbul maal.
They love wealth.
Oh my God, when they see wealth, it
really, really makes them want to earn more
and more and more and more.
They've got this hub.
Now, kasbul maal, earning wealth is a sunnah
of the Prophet ﷺ.
To earn wealth, to earn a livelihood, to
get a salary, to get a good salary
is sunnah.
To do business, sunnah.
But to love it is a disease.
Hubbul maal is a disease.
Kasbul maal is sunnah of the Prophet ﷺ.
And a lot of people actually make a
big mistake here.
They love the wealth which they're earning.
They have a big connection to that wealth,
their salary, their money, their dollars, their cents,
you know, it's all about money, money, money.
You know, if your heart is in there
with the money, you've got a disease, clear
cut.
But if you earn as much as you
want, you can be a millionaire.
But you don't have the attachment, you can
always detach yourself from it.
Alhamdulillah, please may Allah make you a billionaire,
right?
So that's the thing.
And a lot of people get that wrong.
So now, if you've got the love of
wealth, or some people have hubbul jah, which
means that you love your status.
Some people have hubbul shahawat minan nisaa.
They love women.
And it's such a thing, such a strong
thing.
When they think about women, they've got such
a strong pull, it can actually divert them
from Islam and divert them from the true
pathway to Allah Azza wa Jalla.
And that's a disease.
We love women, that's fine.
Are we supposed to love women just like
Prophet ﷺ loved women as well?
Fine, Allah has created them a wonderful half
for the men and so on.
And women will love men as well, it's
fine.
But that love should not be a love
that distracts you from the path of Allah,
that distracts you from the love of Allah,
that distracts you from your mission of the
akhirah.
It shouldn't be that.
You shouldn't get to that.
Otherwise, you've got a disease in your heart,
okay?
So all these different things that could be
in our heart and the Rasulullah ﷺ, his
mission was to actually get rid of all
of that.
Some people have racism.
Some people have got a disease, racism.
There's a hadith in Bukhari where it was
Abu Dharr al-Ghifari.
He had an argument with Bilal radiyallahu anhu.
Bilal was an African individual.
And he was a sahabi of the Prophet
ﷺ.
He was a mu'adhin appointed by the
Prophet ﷺ.
And they got into an argument, a heated
argument.
This was in early Islam.
And Abu Dharr al-Ghifari said to him,
Oh, you son of a, you know, a
black whatever woman.
And he said that.
And obviously it's a very insulting thing to
say.
And Bilal radiyallahu anhu went to the Prophet
ﷺ and he complained and he said, Messenger
of Allah, this is what he called me.
And the Prophet ﷺ summoned Abu Dharr al
-Ghifari and said, did you say this?
He says, you know, you said, he said,
Innaka muru'un fika jahiliyya.
This is the hadith of Bukhari.
He said, you're a man in whom there
are still the reminiscences of jahiliyya, of the
ignorance days.
The ignorant days, the jahiliyya days, there are
still reminiscences and traces of that in your
heart still.
And Abu Dharr al-Ghifari hearing this, he
fell to the ground.
He put his neck onto the ground.
And this was an Arab thing of their
time, of their culture.
He said, until Bilal doesn't put the sole
of his foot onto my neck and forgive
me, I will not get up from the
ground.
But the hadith clearly identifies that there was
racism there, right?
And these are the things that Rasulullah ﷺ
worked on to try and take out from
the hearts of his companions.
And you know what?
A lot of us can be really good
Muslims.
But when we're in this masjid, when we're
in this environment, if you've got one of
these things inside you, if you've got hatred,
if you're jealous that that guy did it,
I didn't do it.
If you're one of those people that, you
know what?
If you see somebody really achieving something good,
you're like, I want to stop him in
his tracks.
He can't be the one having all of
that.
I should have been the one having that
or whatever.
Man, you got a serious problem.
You're going to cause rifts in the community.
You might be a person who is stubborn.
Stubbornness is another disease of the heart.
It's called, you know, it's juhudan, right?
So if you look at the ayahs about
Fir'aun, Allah says, وَجَحَدُوا بِهَا وَاسْتَيقَنَتْهَا أَنفُسُهُمُ
ظُلْمًا وَعُلُوًا They were stubborn against my verses.
They just didn't want to accept my verses.
Why?
ظُلْمًا وَعُلُوًا Two reasons.
Diseases of the heart.
One is they loved to, you know, continue
with the habit of being cruel.
Oppression.
There are many different forms of oppression.
Fir'aun's oppression is another level.
But if you're oppressing your family member, if
you're oppressing your colleagues, if you're oppressing an
employee you have, if you're oppressing someone who's
close to you, then again, that is something
which Allah has prohibited.
وَعُلُوًا And to remain powerful and to remain
in a higher position than others.
Some people get a kick out of that.
I just got to remain on top.
I don't care at what cost you got
to be below me.
These are diseases of the heart.
And the Prophet ﷺ came with a mission
to try and rectify this and remove this
from the heart of the sahaba.
Because these things can kill a person in
terms of the akhirah and kill the community
spirit.
And we've all got this mess in many
of our masajid, all over the world, many
of the communities.
We've got this kind of people amongst us,
who are either jealous, who are either arrogant,
who are either stubborn, who either have got
that love of having that...
They always want to be in front, always
want to be the one who's known to
do things.
And it's a problem.
It's a serious problem.
And it kills the spirit of the community
and it puts us sometimes in a real
bad position.
And Rasulullah ﷺ made sure his sahaba tomorrow,
when they're going to get into the positions
of power, they're not going to have these
diseases in their hearts.
And when they get...
When they're amongst themselves in the family members,
amongst the domestic sort of life, amongst the
social life, on the social fabrics of life,
these diseases are not going to ruin the
Muslim social life.
That's another thing that Rasulullah ﷺ did.
A third thing that Rasulullah ﷺ did, he
gave them the meaning of the book, the
teachings of the book.
He taught them what the book means in
many...
Like your aqaid, your fiqh, so your beliefs,
the things that you should do, you shouldn't
do, right?
The message of Islam from the Qur'an,
the teachings of that, he was the teacher,
they were students.
A third thing we must do from our
ulema, from those who are imams, is to
actually go through the Qur'an and to
get the clear instructions of what the Qur
'an says from a deep sense and a
deep meaning.
That's a third thing we've got to do.
But a fourth thing that is also important
is, and this is from the bonus that
you get from the sunnah of the Prophet
ﷺ, which is wal hikmah and the Prophet
ﷺ taught them hikmah.
Now what's hikmah?
You'll see the translation of hikmah says wisdom,
but it's not just wisdom.
Hikmah is what you've learned from the Qur
'an, what you know what the Qur'an
has told you to do, not to do,
you learned and when we say you allimuhumul
kitab, you cannot fulfill the meaning of the
Qur'an and understanding it without the sunnah
of the Prophet ﷺ.
There's no surah of the Qur'an, there's
no part of the Qur'an you can
ever know the meaning of without the sunnah.
We've got another great fitna and another tribulation
today where some people of this ummah say
the Qur'an is enough, they don't want
the sunnah of the Prophet ﷺ, they don't
need it.
And there's another big error and misguidance.
Anyhow, after learning all of that, hikmah is
that I understand in my life in certain
positions which hukm or command of the Qur
'an I should apply and at which moment
of my life I shouldn't apply.
Where I should remain silent and where I
should open my mouth, where I should enforce
and say you got to follow this and
where I should say, you know what, let
me just let go of this, just for
the moment, let me just go of this.
Let me give you an example of this.
The Prophet ﷺ had a problem while he
was in Medina that there were munafiqeen, there
were hypocrites around who conspired against the Muslims
who were conspiring with the enemies to kill
the Muslims and they were living amongst the
Muslims as Muslims.
They dressed as Muslims, they came to salah
as Muslims, they were truly hypocrites deep inside
but yet they came across as Muslims.
Now some of the sahabah came to the
Prophet ﷺ and said, Mashallah, why don't you
just tell us who they are, we can
just get rid of them.
Simple, because the Prophet ﷺ knew who they
were.
He gave the entire list to Huzayfah r
.a who came to the Prophet ﷺ and
he said, you know, Mashallah, you know, tell
me who they are.
Secretly the Prophet ﷺ gave him the entire
list of more than 300 individuals.
Now, the Prophet ﷺ could have given the
command, take them out but he said, you
know what he said, this is hikmah.
He said, I don't want the Arabs to
say tomorrow that Muhammad is killing his own
men.
If the Prophet ﷺ was to take them
out because these people are dressed as Muslims,
walk and talk as Muslims, the rest of
the Arabia is going to spread the word
that Muhammad is killing his own men.
Now this is hikmah.
Let me give you another one.
The Prophet ﷺ, he comes to Hudaybiyyah, he
wants to now perform the Umrah but he's
prevented from doing that.
And the Prophet ﷺ agrees to whatever demands
they give.
He stops.
He doesn't go ahead and have a fight.
This is a part of hikmah.
Now finally the next year he comes.
He comes like he is the Prophet.
What would the Prophet do in Umrah?
He enters the haram.
He's got his ihram on.
He is looking down.
They are humble in front of the Kaaba.
The Muslims are a few hundred that were
with the Prophet ﷺ.
All of them are humble, lowering themselves down
in front of the Kaaba and they're walking
and the mushrikeen and the polytheists are all
around watching these Muslims and one of them
says, look at them.
Look how weak they look.
Look how feeble they are.
The wind of Medina has broken their backs.
We can take these out.
Soon as the Prophet ﷺ heard that, he
said, I want everyone to take your ihram,
to put it under your right arm like
me, throw it over your left shoulder and
let's march around the Kaaba for the first
three rounds and the sahaba marched around the
Kaaba like that and that showed, wow, the
polytheists looked at that and thought, wow man,
these guys are serious.
These guys are ready for war if they
needed it.
And then the rest of the four tawafs,
was humble and he went around the Kaaba
just as he would have done.
Why did he do this?
Because hikmah is, he's showing them at this
moment, now is not the time to be
humble in front of these people who are
going to see us weak and tomorrow come
to attack us.
We need to show them that we are
strong.
So this is hikmah.
Hikmah is which rule do you apply where?
This is wisdom and this is hikmah.
This is true deep understanding of the Qur
'an and sunnah and that's what the Rasulullah
ﷺ gave to the sahaba and that's what
we need to adopt as well.
So the four things, I've extensively talked about
the first one which is the tilawa.
Tilawa is not just recitation, it is recitation
but it's to absorb the meaning, get it
all in our minds, in the presence of
Allah, reflect in the Qur'an, think again
and again, what have I just read?
What is it telling me?
What guidance is it giving me?
How do I need to now change my
life according to what the Qur'an is
saying?
That's number one, tilawa.
Number two is to cleanse the inside of
all the unwanted desires and unlawful things and
diseases of the heart that we have.
Number three, to actually sit with our imams
and our scholars and people who teach the
Qur'an and to go through the meaning
of the Qur'an with the sunnah and
understand what is the message of the Qur
'an that Allah has told us to do.
Number four is to try and be the
most understanding people of where do I apply
what?
And if you can't do that, the Qur
'an says, if you haven't got that ability
to do it yourself, then at least you
should remain in the company of people who
can guide you to hikmah, to wisdom, what
to apply at what moment.
I think we might have five minutes for
Q&A.
Is that right?
Let's do a quick five minutes Q&A.
Who's got a question, you can put your
hands up.
Yes, go on.
You have a question?
Oh, you can give us five minutes.
With my lectures, try and follow many different
channels that are out there.
And one of the things that YouTube does
is that it only tries to push forward
the popular ones that people are clicking on.
You might have to go deep down and
then once you click on something, it'll suggest
you other videos and then you'll find other
videos.
There are lectures that are being posted out
there.
But you're just going to have to click
and go deep down to find them.
Have you seen the whole Analyzing the Lives
of the Prophets series?
You've seen all that?
All the 74 videos?
74?
Okay, so the 74 there?
Okay, that's good.
Okay, there are lectures down there.
Yes, there is a thing that there might
not be as, you know, I don't know.
Sometimes even I find that the algorithms do
change.
So you do need to understand how it
might work.
Sometimes they push things that are new, sometimes
they don't.
And sometimes they go with what people are
sort of, you know, wanting to sort of
see and so on.
But anyway, make dua.
Yes.
No, no, please on topic.
No, no, please on topic.
Anyone on topic, please.
Yes, go on.
Is it okay to read from the mobile
Qiyamul Laila from the Quran?
The official, official thing is the Sahaba didn't
really do that.
The Sahaba didn't do that.
The Sahaba were like, okay, whatever we can
read, we're going to read off memory.
And if you put yourself to a challenge,
even if it's a short surah that you've
memorized, just recite that to Allah Azawajal, you
know, steadily.
It might take you two weeks to learn
another half a page or a part of
the Quran.
Try and absorb that and read that in
front of Allah.
However, Imam Ahmad Ibn Hanbal Rahimullah has, you
know, allowed Mus'haf to read out of
Mus'haf during the Salah.
That's Imam Ahmad Ibn Hanbal's opinion.
If you follow, if you're following the humble
Imam of Herba, if you're of that, then
you can, you know, go down that route.
But the, but the challenge should be that
you want to memorize as much as you
can.
So you can just recite to Allah, you
know, one to one, inshallah.
Anyone else with a question?
Yes, go on.
Otherwise, like what?
So look, if you're using just your own
analysis, there's more reason that mistakes can be,
can happen.
The experts in the field are the people
that we should look up to.
So for example, people who are doctors here,
they will know that no matter how much
I look at certain articles and things that
I get, I'm not a doctor, right?
They've got specific knowledge of the body and
how the body works.
And I could suggest a few things, I
could say a few things, but really I
haven't got the, the depths and the study
of what they've got.
And in that field, I won't, I won't
be able to, you know, surpass them.
The same happens in any field, whether it's
engineering, whether, you know, whatever it is.
So when it comes to Quran, when it
comes to Sunnah, the experts of the field
who understand the Quran and Sunnah deeply well
and studied many years the Quran and Sunnah
are the people we should look to for
the guidance of the Quran and Sunnah.
Okay, last question, anyone?
I know, yeah, yes.
Right, so you know, praying in the darkness,
I mean, it's a thing that you can
get used to.
So I'll give you an example, right?
My kids, from the beginning, we made them
sleep in their own rooms themselves from a
baby, from literally a baby.
And they're on their own, alone in the
darkness.
We always switch the light, no dim light,
no nothing.
Just switch it off to let them sleep.
You know what?
They've always been all right.
In my house, the kids used to go
around the house night time, any time, upstairs,
downstairs, you know, whenever, without any fear.
Why?
Because we're not giving them the spook, the
jinn stories, the this, the that, oh my
God, this, Mahabharata, none of that.
So you're just normal.
You just, you know, walk.
And then in my house, normally we have
no lights or the dim lights at night
because that's how we got used to it,
right?
You might have a light here and there.
If you really need it, okay, you switch
the light on.
Otherwise, if you're sitting in a room, a
lot of my kids prefer that they sit
in like a darker sort of room, maybe
some light, some dim light or something like
that.
And it's in my thing that I do
that.
But when I was young, my father and
my mother, they used to always have the
lights on, right?
Always have lights on, wherever we are, oh
my God, always lights on.
So it's something you can get used to.
Now, we humans, we're not bought up with
this kind of light that should be always
around.
I mean, if you look at our ancestors,
whoever, right?
They used to have the lamps, the lanterns,
and even in rural places of the world,
they still have that.
And the eye, actually, the eyes function a
lot better when you have dim lights at
night time, because this is artificial light, right?
The best light that we would have is
the sunlight or the daylight, you know, during
the day, that light goes in.
It's the best for our routine, the best
for our eyes, best for our mind, best
for our whole wellbeing.
And these are artificial lights.
There have been many studies about these artificial
lights, how they affect the person, right?
Affect the mood and so on.
So it's a good thing if you want
to slowly build that thing in your house
to try and get people to, you know,
to be okay with the dark.
There's nothing wrong with the dark.
And, you know, don't try and, you know,
watch all these horror movies and other things
and spook yourself up and then complain, oh
my God, I'm feeling all, you know, whatever
feelings get.
Anyway.
Jazakumullah khair wa akhirur da'wana