40 Hadiths of Imam Nawawi #04
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Channel: Moutasem al-Hameedy
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AI Generated Summary ©
The history and meaning of Islam are discussed, including the importance of knowing Islam and its various meanings. The speaker emphasizes the need to witness and be knowledgeable among companions before learning its meaning. The concept of Islam is discussed, including its use of "nafs" andrecorded speech, as well as its use of "nafs" andrecorded speech. The importance of working out and achieving awareness of Allah's presence in one's life is emphasized, as it is impossible to see the reality of evil.AI Generated Transcript ©
So inshallah, we take today our last session
in this, series,
and we have,
covered 3
hadith from
that are considered to be,
quite central and pivotal in the understanding of
Islam.
First hadith was hadith
Right? Which is about to hate, which is
about worshiping Allah, seeking Allah only with everything
we do.
The second hadith was
He or whoever
introduces something new,
something foreign into the religion,
then he will have it rejected.
Or as we said, it is an act
of rejection
to
what the prophet
came
with.
And the 3rd hadith we had
was had to do with the,
Hadith
So it's I think it's suitable to take
the hadith which is actually in Al Arba'inawi,
I believe is number 2.
The hadith of Jibreel, hadith Amal
about the incident when Jibreel came,
walked into Madinah. So let's read the hadith.
Now Arabic then I'll read the translation.
Let's read the translation.
On the authority of Umar
he said,
while we were one day sitting with the
messenger of Allah
there appeared before us a man
dressed in extremely white clothes and with very
black hair.
No traces of journeying were visible on him.
None of us knew him. He sat down
close to the prophet
rested his knees against the knees of the
prophet
and placed his palms over his thighs
and said, oh, Muhammad,
inform
me about Islam.
The messenger
sallallahu alaihi wasallam replied, Islam is that you
should testify that there is no deity worthy
of worship except Allah
and that Muhammad is his messenger.
That you should perform salah,
ritual prayer,
pay the zakah,
fast during Ramadan, and perform hajj
to the house
and perform hajj to the house.
If you can find a way
if you can find a way to it
or find the means for making the journey
to it, he said,
you have spoken the truth.
We were astonished at at at at his
or at this or at his thus questioning
him, salallahu alaihi wa sallam, and then telling
him
that he was right.
But he went on to say inform me
about Iman, faith.
He the prophet answered,
it is that you believe in Allah
and his angels and his books and his
messengers
and in the last day and in fate,
both its good and its evil aspects.
He said,
you have spoken the truth.
Then the man said, inform me about Ihsan.
He, the prophet sallallahu alaihi wa sallam answered,
it is that you should you should serve
Allah as though you could see him.
For though
you cannot see him, yet he sees you.
He said, inform me about the hour.
He, sallallahu alaihi wasalam, said, about that, the
one question knows no more than the questioner.
So he said, well, inform me about its
signs.
He said, they are that the slave girl
will give birth to her mistress
and that you will see the bare footed
one the bare footed ones, the naked,
the destitute,
the herdsmen of the sheep competing
with each other in raising lofty buildings.
Thereupon, the man went off. I waited
a while and then he, the prophet sallallahu
alaihi wasallam, said, oh, Omar, do you know
who the questioner was?
I replied, Allah and his messenger know better.
He said,
that was Jibril. He came to teach you
your religion
collected by the Imam Muslim.
The importance of the importance of this hadith
and it is very poorly understood, generally speaking.
Generally speaking, it's poorly understood.
This hadith
puts everything in Islam in order.
Everything in Islam, it puts it in order.
It frames it correctly in relation
to the other aspects of Islam. So this
is why if you want to have a
structure or a skeleton to understand the religion
of Islam, this is the hadith.
It structures Islam for you perfectly
so you can understand how it relates to
each other, how everything relates to to everything
else in Islam.
And then what are the levels?
What are the levels? And I have a
reason why he said it's poorly understood, insha
Allah, we will get to this very soon.
So let's begin with the hadith, with the
context.
Amal Al Khattab,
he's with the prophet salallahu alaihi wa sallam
and with the companions. And this shows, and
this is clear from the seerah of the
prophet salallahu alaihi wa sallam, that he would
spend he would spend a lot of his
time with the companions.
A lot of the time with the companions.
What would he do? He would be teaching
them. He would be educating them. He would
be going
about doing his own business, looking after the
affairs of the Muslims. Most of the time
he had people around him They were
companions. This is why Aisha
used to say, like,
The 2 of the companions, Abu Bakr radiAllahu
anhu and Umar radiAllahu anhu, they were with
the prophet sallallahu alaihi wa sallam most of
the time.
Most of the time. This is way this
is one of the reasons why they're the
they were the most knowledgeable among the companions.
They were the most knowledgeable among the companions.
Who are the fuqa, the scholars of the
companions? Number 1 is was Abu Bakr.
Number 2 was with,
Umar radiAllahu anhu.
So
the prophet salallahu alaihi wa sallam would be
with the companions often.
So
then he says one day a man, stranger,
none of us knows him,
He walks into Madinah into a very beautiful,
very perfect state.
His clothes are white and clean.
His hair is black, well done. It's not
dusty.
Because if he's a stranger, then he has
arrived at Medina from somewhere else. So he'd
be traveling through the desert. So for travelers
were known, were recognized
travelers were recognized
based on what? On how they looked like.
They were dusty, disheveled.
Why? Because they were traveling for days through
the desert, so they don't look clean. They
don't have their clothes in the best shape.
But this man,
you know, defied that kind of, you know,
assumption.
It's as if he's just come out from
like he's taken a shower and he has
just came with fresh clothes,
fresh looks. So what's going on? So that
puzzled, that piqued the attention and the curiosity
of the companions.
None of us knows him. He came to
the prophet sallallahu alaihi wa sallam straight.
He came to the prophet sallallahu alaihi wa
sallam,
pressed his knees against the knees of the
messenger sallallahu alaihi wa sallam, and put his
thighs put his palms on the thighs of
the messenger sallallahu alaihi wa sallam.
A very close, right,
very intimate kind of knowledge, as if he's
a friend, as if he's someone the prophet
knows very well. There's no formality.
Then he says to the prophet sallallahu alaihi
wa sallam, he asks a question. He says,
akhbirni anil Islam. Tell me about Islam.
Now the Prophet Muhammad salallahu alaihi wa sallam
is going to answer.
The companions are used to
people from outside of Madinah coming to ask
the prophet sallallahu alaihi wasalam about Islam to
learn.
So probably probably they thought this was another
example.
But
there was something different today,
the way this man looks.
So he then the way he sat in
relation to the prophet salallahu alaihi wa sallam,
the informality.
Right?
Then he asked them the question, what is
Islam? So that's a normal question. That's usual.
You know, what is Islam? The prophet sallallahu
alaihi wa sallam says,
that you testify,
that you bear witness,
that there is no god but Allah, no
deity worthy of worship. No one deserves our
devotion or worship
but Allah.
And the word is ashhad. Right? And tashhadah
tashhad.
Tashhad from shahada, from testimony.
Testify.
Testify. And you testify to something you know
without a doubt.
People think it's just the word. No. It's
the word and what it stands
for. Testify. You say ashadu meaning I testify.
That means I know without a shadow of
doubt.
I know for sure firsthand knowledge. It's not
like I heard people say something and I'm
just gonna say it. No. I know for
myself, I know.
I know for sure that there is no
one worthy of worship but Allah. This is
certainty.
This is the basic level of certainty that
you witness it. So how do you witness
that?
How do you witness that Allah is the
only one who has the right to be
worshiped?
How do you witness that?
As a witness, not as, oh, people told
me that. Okay. I'll accept it.
That's not witness. Witness is is first you
see firsthand.
You recognize firsthand. That's what we're talking about.
So how this is the meaning of shahada
by the way. So where does this power
of the word and of the state witness,
where does it come from?
Where does it come from?
Fitrah, it's human nature. So our testimony,
the fact that we bear witness that no
one has the right to be worshiped but
but Allah is not some kind of something
that we are mentally convinced
convinced of. Just like people are convinced of
ideologies
or ideas.
Or I I'm convinced
that the earth
is a sphere,
that the earth orbits around the sun. I'm
convinced.
That's a mental conviction.
That's a mental conviction because you don't have
the tools to see it, by the way,
first hand. You have to rely on what?
Other narrations, other people's reports,
what they say in science,
calculations,
and things like that. You have to rely
on this. Did you zoom out of the
universe
And did you observe the earth? How it
revolves around the sun? You didn't see that.
You didn't see that.
How did you get this? Oh, I'm interpreting
what I see,
right, based on what the scholars or what
the scientist reported.
This is not a witness. You can't say
I bear witness with this.
You say I'm convinced.
That's mental conviction. Bear witness is first hand
experience,
and it comes why? Because you know it
intimately in your heart. You were told, you
were invited to Islam, you were called to
Islam,
but it met it it's not like, oh,
I'm convinced. Okay. I'm just gonna it's like
an an idea that I'm convinced of. No.
This is something way deeper than that. This
is your fitrah.
This is your very essence.
You recognize the truth. You recognize it and
you have a knowing. You have a knowing
without a shadow of doubt.
Without a shadow of doubt.
Okay. So
And
first one. That's Islam.
And that you establish the prayer, observe the
prayer in all of its rights. Observe
the 5 daily prayers, you establish them in
their times,
in the manner they were prescribed.
And that you give zakah
according to the prescription.
You fast Ramadan
and you perform pilgrimage
to the house, the sacred house
if you are able if you are able
to if you have the means to it.
This is Islam.
So Islam comes from
right?
From the root
which means
to submit,
to surrender.
He who submits himself
to Allah
And who is better in religion than someone
who submits himself to Allah Subhanahu Wa Ta'ala.
Submit taslim.
And this,
you know, reveals itself in the form of
obedience,
compliance,
obedience.
This is why Now this doesn't mean Islam
does not have iman. And here we start
addressing
the lack of understanding.
People assume Islam is something.
Why? Because in school, by the way, we
are taught too much physics,
too much chemistry,
and a lot of categorization
that we started to force it even in
areas on areas where these classifications don't apply.
You know the saying they say someone who
has a hammer in their hand, they see
everything is a nail. Right?
Sometimes you have a tool and you have
this bias. You want everything to comply to
the tool that you have.
So we do the same with Islam. We
think, oh, Jibril asked the prophet about Islam,
Islam is one thing.
Then he asked him about iman, iman is
a different thing. And that's the problem. No.
It doesn't work like this.
It doesn't work like this. Islam and iman,
they're actually When you say Islam by itself,
it includes iman already.
When you say iman by itself, it already
includes Islam.
But when you bring them together,
you address their
specific meanings.
You you address the specific meanings
without having in the back of your mind
that they are different. They are not. But
you are just highlighting
something.
Like the difference between
the heart and the self, nafs.
People saw it, oh, nafs is one thing
and the heart is another thing.
No. It doesn't work like this.
It doesn't work like this. And then you
have a lot of other questions that become
more problematic. People say, okay, you have nafs,
then you have alqalb, the heart, then you
have al aqal.
Right?
Then you have a ruuh,
and sort through this mess.
Sort through this mess. It's confusing.
You don't realize that these are pretty much
the same thing.
We're talking about the same thing. There are
very small differences.
Very small differences. Yes. For example, al Ghal,
Imam Ghazal,
when he addresses
these issues, actually when he talks about amalulqalub
or ahwalulqalub,
the states of hearts. He says before we
get into this, let's define. Let's make some
definitions. He says, there are things that people
are confused about. Ruih,
qalb,
nafs,
and I'm not sure what he says, the
4th thing.
And he says people assume these are 2
3 or 4 different things. He says, we're
pretty much talking about the same thing here.
And that's that's actually correct,
but there are specific meanings for each.
There are specific
you can call them again, I'm not sure
if everyone is familiar with this. This is
more of a linguistic language. We have something
we have denotation,
denote, which is the exact meaning of something,
then we have connotations,
which are meanings associated.
So one word has a very primary meaning
and it has other meanings,
secondary meanings.
Those secondary meanings, we call them connotations.
Connotations. They're not denotations. Denotations is exactly like
a 100%
match.
A 100% match. Connotations,
these words are used for these meanings, but
it does not sort of capture them 100%,
maybe 90%.
So you have other words for these meanings
as well. Okay. Let's hopefully this is not
confusing.
But
we need to understand what is Islam and
what is iman. Allah subhanahu wa ta'ala says
in Surat Al Baqarah,
when
Allah changed
the direction of Qibla because Muslims used to
pray towards Baytul Maqdis, in Masdul Aqsa.
They would pray towards Masjid Al Aqsa in
Makkah. In Makkah they would pray to Masjid
Al Aqsa. When they migrated to Madinah, they
still prayed towards
Al Masjid Al Aqsa for about 16 months.
Then Allah Subhanahu Wa Ta'ala revealed some verses.
They are in Surat Al Baqarah
at the beginning
of just number 2.
Now when Allah Subhanahu Wa Ta'ala changed that
direction of tublah, some of the companions were
worried. They said, so what about the prayers?
All the prayers that we prayed in the
direction of Al Mas'ud Al Aqsa, are they
gone?
Are they now cancelled? Because we prayed to
our qiblah.
That is wrong. It's not wrong.
It was theqiblah at the time but it
was changed. So some of them were consent.
So Allah subhanahu wa ta'ala says,
And Allah was never to let your iman
go to waste.
We're talking about salah.
We are talking about salah,
prayer.
And Allah is saying Allah will not let
your iman go to waste.
Go to the tafsir.
Any tafsir. Pick up any book of tafsir.
In Arabic, English, whatever. Go and check this
verse, and you will you will find that
the interpretation,
unanimous
interpretation,
Allah was never going to let your salah
go to waste, your prayers. So why does
Allah use iman for salah?
Because salah is from iman. But the prophet
shalallahu alaihi wasalam come on. Like the prophet
shalallahu alaihi wasalam said, Islam. Jibril asked him
about Islam and he said, iqam al salah.
So salah is in Islam, not in iman.
No. That's the that's the problem with this
kind of wrong understanding.
So when we say Islam, we are talking
about iman. There is a level of iman.
There is at least in Islam, in this
context, when you mention Islam and iman,
and you wanna talk about them in the
same context,
In Islam there is a level of iman
that is the bare minimum,
that is accepted by Allah.
Below this level of iman, you don't enter
jannah.
You'll enter the hellfire.
Okay. So iman There are levels of iman.
The very basic level of iman.
An imanalwajib. It's called an imanalwajib.
The the the obligatory iman
that in in order to get to Jannah
you have to be at least at that
level. Below that level is the hell fire.
Okay. So once you get to that level
of iman, this is in Islam, it's embedded
in Islam. You can't There's no Islam without
it. So if someone says
just says the shahada,
ashhaduallalalallaha,
ashhaduallam hamdanarasulullah.
They observe the prayer. Okay? They pray 5
daily prayers,
and they fast Ramadan, and they give zakah,
and they do hajj.
They perform hajj. Right? And they pray in
the first row at the masjid.
But in reality,
their iman is below that level. They're not
convinced
of Allah.
Are they Muslim?
No. They're not Muslim.
In reality, they are not Muslim.
In reality, they are not Muslim. Now can
we know that's a separate issue? Allah knows
that they are not Muslim and these people
are not Muslim, so they don't have Islam.
But they are doing what the prophet said.
Tashaddahillahillah.
Right? They pronounce the shahada
but there is Iman, it's not there.
Right? They
observe the salah, the fast, the zakah,
the hajj.
How come?
There's no iman. So iman is from Islam,
is embedded in Islam. They're not separate entities.
Now, the prophet Jibril,
between the prophet salallahu alaihi wa sallam tells
him what Islam is. So we understand what
Islam is now and how iman is actually
is the core of it. It's the core
of it. Jibril says to the prophet sallallahu
alaihi wa sallam, sadaqts.
So the companions are used to people coming
and ask to ask the prophet sallallahu alaihi
wa sallam, and the prophet would answer them.
They're asking to know.
But this man,
when he receives the answer, he says, you're
right.
So a question
a question is meant to be asked why
To learn.
Not to play games.
Not to play games.
So anyone who comes, approaches other people to
test them, this is not a good place.
Generally speaking, this is not a good place.
You don't ask people to test them.
People say I wanna test the imam.
I wanna test this teacher.
No. Don't test.
Don't test. If you need to learn something,
learn it from someone that you trust.
Don't ask someone and say, you know what?
But what about this? But what about that?
And you just want to argue. Then you're
not coming to learn and you should not
ask. This tool is not available to you
and should not You're abusing it.
So
asking questions
is for what?
Is for learning. So this man,
it seems that he knows what he is
asking about.
So again, this is why Amal Khattab said,
That we were what? Like we were
like we were puzzled by that. Who is
this? Like, why are you asking then confirming?
Who can do this? A teacher can do
this with their students.
A teacher can ask ask questions
to test the students.
Okay.
So that's
a third sign that there is something off
here, something unusual.
The second question,
The prophet salallahu alaihi wasalam
starts to define iman.
So you believe in Allah.
You believe in Allah faith. And again, there's
there's an issue with English because
English has been contaminated. Maybe in the past
faith meant something. Right? So there is faith
and there is belief. Right? Two words. But
none of them truly conveys or fully conveys
the meaning of iman.
Because
the world has been secularized,
the western world has where where English is
spoken has been secularized. So the concept of
faith has been thrown in in the into
the fringes.
So they started to use the word
have faith in or believe in
in the sense of being convinced
cognitively
in your head.
Not faith, like true faith. Some remains in
some of the Christian tradition. Right? But unfortunately,
when we translate iman into like faith or
belief,
it does get
drawn into this, you know, problematic kind of
of of of language.
So al iman. What is al iman?
There there were Muslim groups that took
from the philosophers
and from the Persian traditions
the meaning of iman.
And they got it wrong,
al Murjia.
So if someone is convinced that Allah is
the creator of the heavens and the earth,
and Allah deserves the only one who deserves
to be worshiped, they are mentally convinced,
and that the prophet Muhammad was the messenger,
but they don't follow.
They don't embrace Islam.
Are they believers?
Do they have iman?
No. What do they have? The Arabs or
the scholars have come to call it tazdiqah,
acknowledgement.
I acknowledge this is truth. I'm convinced this
is truth, tazdik, but this is not iman.
Al Murji'ah
started to say, whoever is convinced
that Allah
is the creator of the heavens and the
earth, and he's the only one who has
the right to be worshiped, and the Muhammad
is the messenger of Allah, then he's a
mumin.
He's a mumin regardless whatever you do. Why?
Because for them, al iman equals tazdik, acknowledgement
and mental conviction.
The Muslim scholars pushed back against that and
clarified that this is, you know okay. Let's
according to this level of logic,
Iblis himself
knows that Allah subhanahu wa ta'ala is the
creator of the heavens and the earth. He's
the only one to be worshiped,
and that Muhammadu was the messenger of Allah,
and this doesn't make him a believer. It's
not about conviction. It's something in the heart.
So iman is actually your fitra responding.
The scholars call it
it.
It says in iman.
What is
You have to recognize your heart
your heart
has 2 faculties.
It is able to absorb knowledge
and accept it,
and then respond to it proactively.
This is Al Iqar.
This is Al Iqar which is
translated into intention and will
and love.
So when the heart accepts
the truth about Allah,
about Allah and His Messenger and all of
the articles of faith, and responds to that
positively in love,
in fear of Allah, over Allah subhanahu wa
ta'ala,
and that translates obviously in obedience,
then that's iman.
So
So that's iman. In these 6 articles,
in Allah
and in angels,
in the last day,
there is another life.
And the angels,
and with everything Allah told us about them
in the Quran and the sunnah and what
they do,
and the revelations that Allah always sent revelation
to revelations to guide his his creation.
And Allah sent messengers,
the ones that were mentioned in their name
and the ones that were mentioned without their
names, we believe in them in general.
And you believe in the last day and
whatever is in the last day.
Part of that is adab al qabr, the
life of the grave.
Part of that is what happens on the
day of judgment, on the plains of the
day of judgment. Then
Jannah, then the hellfire,
and the khisab, the account, and everything else,
and day of judgment.
And not only you believe, oh, I believe
it's true. It
your heart accepts it and responds to it
positively.
It seeks to what? It starts to seek
the hereafter.
It starts to seek the hereafter.
Belief in the qadr.
The qadr of Allah that everything
was decided by Allah,
written by Allah,
created by Allah,
and brought into existence by Allah subhanahu wa
ta'ala. This is belief in al
Qadr.
Is in how it relates to you, the
pleasant and the unpleasant.
The pleasant and the unpleasant.
And the good and the evil in the
world that exists is created by Allah,
is created by Allah. Creating
good and evil is not equal to doing
good and evil.
Some again, Muslim sects had an issue. They
said, yes, Allah create Allah creates good, but
Allah creates evil. They thought
that this would lead to the conclusion that
means who creates evil
should be
evil.
That's a misunderstanding.
Allah creates everything.
Evil is not an entity.
Evil is a moral judgment
on something.
Evil is a moral judgment and that's very
important to understand.
Allah creates everything.
Right? Allah created everything.
Now evil in itself
is a description,
is a judgment, is another layer of existence.
There is no entity called evil like you
can touch with your hands.
Anyway, the scholars have a way to to
sort of define what evil is evil real?
It's real. It doesn't mean it's not real.
There is evil in the world.
There is evil in the world.
But the problem is with how people conceptualize
evil. We conceptualize it in a in a
tangible concrete physical manner. That's not how evil
is imagined.
Evil is a evil is a moral classification.
It's a moral Let's say for example
Sorry. Relationship between man and woman.
Exactly, physically the same mechanism.
Could be halal,
which is good, and could be ham which
is evil. Right?
Where is evil? Evil is a moral judgment.
It's how you use it. How you you
how you do that. So this is why
some scholars this led some Muslim scholars to
say that the reality of evil that exists
in the world is actually the abuse of
the good elements that Allah created.
Okay. But again, this is a this is
a big topic.
So we believe everything is from Allah Subhanahu
Wa Ta'ala. Everything was created by Allah. That's
the Qadar. Khayrihee or Sharihi.
Then he asked him about al Ihsan.
Now, is there iman without Islam? No.
Can someone be a believer but never testifies,
la ilaha illallah Muhammadur Rasulullah? Never establishes the
prayer?
Never fast Ramadan? Does not comply with Islam?
No.
It's unimaginable.
It's unimaginable.
Like logically, it's impossible.
Logically, it's impossible.
Alright.
So that's al Islam and al iman. Al
ihsan. Khalafaaqbirni
al ihsan.
What time is the other day?
Okay. Quickly. Al Ihsan. What is Ihsan?
Ihsan is the highest level of iman.
Simple.
You your belief, your your iman in Allah,
iman goes up and down, its levels. Look
at it as levels. When iman reaches the
highest level,
and how do you
bump your iman to the highest level?
By working it out. By working out. How
do you get physically strong and fit? Working
it out. Working out.
Work out spiritually, your iman goes up. How?
Salah. People say, how can I increase my
iman? You think Allah left you without this?
Salah.
Dhikr.
Read Quran.
Fasting.
Zakah.
The things that increase your iman, there's no
like someone who has secrets. There's no secrets.
Allah Allah told you exactly what raises your
iman, these things.
Okay.
Abstaining away from evil for the sake of
Allah raises your iman. When you reach that
level,
iman becomes so compelling,
you become so connected to the world of
the unseen
that you live, you walk through this life
so conscious and aware of Allah. Your iman
has reached that level that is so compelling
in your personal experience
that you live your Allah your life as
if you're witnessing Allah all the time.
You're witnessing Allah all the time in your
life.
And
as if you see Him. Like you're literally
so conscious Allah you are so conscious in
your heart about Allah, your heart is so
preoccupied with Allah, busy with Allah, all the
time
that the reality of Allah is is the
most compelling in your heart that you actually
go about in your life
having that state of awareness all the time.
And it's more compelling than seeing something with
your own eyes by the way. Because as
Khaled ibn Mu'adan, rahimahullah, one of the greatest
of attabi'in,
he said,
Allah Subhanahu Wa Ta'ala gave 2 eyes to
every human being. 2 in their Allah gave
every human being 4 eyes. 2 in his
face, in his head and 2 in the
heart. And if Allah wins good
for a person, Allah opens his 2 eyes
that are in the heart with which he
sees the world of the unseen.
That's yaqeen.
And this is why the companions were described
by many of those who talked about their
life. They said,
Their bodies were on earth. Their hearts were
in above the skies, in the heavens with
Allah. This is where their hearts dwelled.
That's yaqeen, that's ihsan. They're living their life,
Allah is with them. They're conscious of Allah.
Two levels of Ihsan, is that compelling one
as if you are seeing Allah witnessing him
all of the time? If not, then you
are at the second level which is you
are always aware,
Always aware that Allah is seeing me. Allah
is seeing me. It's just a little like
it's it's a little bit less than the
first one.
Then he asked him about the signs of
the hour, and al amarat. Just one word.
People say signs that they are what? That
they are that's it. They mean the hour
is coming. No. Al Amaraat, there's a difference
in the Arabic language, although this is more
of a recent classification. I mean, Amaraat and
Al Adillah. Amaraat
are not main evidence.
They're just markers.
They are
markers. Okay? So they are not
they don't point exactly to the thing, but
they give you a sense that is very
close. Okay?
Again, they are a different thing and we
don't have the time to get into them.
The most important thing was to understand how
Islam and iman and ihsan relate to each
other. So you start as a mumin.
This is where Islam starts. You practice more
Islam
sincerely.
Iman, the prophet is talking about higher levels
of Iman here. So you start to rise
up more in iman, your experience with the
world of the unseen becomes more compelling, more
evident in your life.
You start to you love Allah. You experience
the love of Allah. You experience all that
Allah is watching you. You experience the nearness
of Allah. You start to enjoy that closeness
to Allah.
You you thinking about something. You wanna do
something. You have the intention to do something.
You know this pleases Allah.
You can't. Why? Because that reality is so
compelling, you can't live with both
contradicting realities of falling in disobeying Allah while
having Him in your life like this.
That's iman. You start to grow. You start
to grow more, do more for the sake
of Allah, sacrifice more for the sake of
Allah, abstain more from evil things, what happens?
You reach the level of Ihsan.
Allah becomes your companion.
You go you're walking around on earth
and again you your heart is in heavens,
your heart is with Allah.
You see things you don't see people see
just the main image or the the external
image of things, but or the what they
call the interface of things.
But there was what about the back end?
The believers see the back end, how everything
happens in my life comes from Allah.
They trace it back to its roots and
its origins. So they see a deeper reality
that comes with the ihsan. We ask Allah
Subhanahu Wa Ta'ala to make us from the
Muslimin, the mumineen, and the musineen, and to
accept from all of us.
Make dua. May Allah accept from all of
us.
In the quiet moments before Iftar,
as the sun dips below the horizon,
we reflect on the past 17 years.
For 17 years, it's been our cherished tradition
to provide daily iftar at Abu Huraira Centre.
It's about more than just a meal. It's
about the love, unity, and warmth we share
as a community.
But to continue this heartfelt tradition,
we need your support.
Your generosity can make this Ramadan even more
special.
Let's ensure that these memories live on for
generations to come.
Donate now and help us keep the tradition
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Together we can make this Ramadan truly unforgettable.
Thank you for being a part of our
family.
May this Ramadan be filled with love, blessings
and unity.
In the quiet moments before Iftar, as the
we reflect on the past 17 years.
we reflect on the past 17 years.