40 Hadith of Imam Nawawi – Episode 24

Bismillah R Rahman r Rahim in Alhamdulillah in China one istockphoto one out of Villa Himanshu Rory unforseen our woman CEO Dr. Molina, manga de la dama de la, la de la, la la la la la hula hula de cada was shadow Anna Muhammad Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi was seldom at the Sleeman kathira My bad, my dear brothers and sisters, Salaam Alaikum warahmatullahi wabarakatuh.

So this hat that I'm wearing on my head is actually a very, very special hat to me. The story behind it is when I first came to Medina, I had like a whole bunch of like multicolored hats like those African style hats. I had one that was green, one that was like, you know, an aqua marine and a black and like a baby blue and a white, and everywhere I'd go, I'd stick out like a sore thumb. Until one day the tea one of the teachers tells me he's like, Look, you got to change the word, it just looks too awkward. So I went down and I bought two coffees and sunshine law, you know, as life went on, you know, four or five years went by who knows what happened with the cookies. But this

past weekend, I was visiting my parents and I cleaned out my room. And lo and behold, I found the original two cookies, as vanilla was like going down memory lane. And it's interesting enough is gonna tie into this Hadeeth over here that we're taking today because you know, part of the school fees, they were a part of the the journey of struggling while in Medina and part of the journey of even before going to Medina Subhanallah So shall we have a couple of interesting stories about my rebellious days coming up in Sharla so let's start off with the first ad that we'll be taking tonight to be the night on December 21. And I'll be amarin joaquina wakulla a b amerada sufian bin

Abdullah de la Han who called a coochie rasulillah he couldn't even Islamic Colin la Allahu Ahad and zilok Kala Kala are meant to be loved for stuffing

on the authority of Obama and it is said also, Mr. sofian bin Abdullah, Allah subhana wa tada be pleased with him who said, O Messenger of Allah telling you a statement about Islam such that I will not have to ask anyone other than you. He answered, say I believe in Allah and then stand firm and steadfast to that this hadith was recorded in Muslims Hadith was recorded in Muslim. This Hadith was also recorded by other than Mr. Muslim, and it actually has an addition to it. And that addition is after Sophia and with Abdullah asked him this question, he asked him a following question. He went on to say, the auto sutala format the hall for aleja for Adobe, Lisa in FC thermocol has Sofia and

then said O Messenger of Allah, what is the thing that you fear most for me, he said a lot of audio, some then took a hold of his tongue and said this, and this is the end of the complete narration. Now, when you look at this narration, again, you'll see the trend in the past couple of headings that we've taken, that are very, very short Hadith, very, very short handed here is simply just tells them what are meant to be loved first, okay, let's say I believe in Allah, and seek to be upright after that. And again, here you learn, you know, the eloquence of the Arabic language. And I think the easiest way to explain this in a modern day context is like the usage of Twitter. So

Twitter only allows you to use 140 characters, right? And those 140 characters in the English language, you can only even barely say Salaam Alaikum. How are you? Right? That's pretty much 140 characters over there? Or is this a Santa Monica Mario 105. That's 140 characters right there. And the Arabic language I've seen like certain Messiah, right like it all those 140 characters, and that's due to the deep meanings that the words have in the Arabic language. And this is something particularly that we'll see over here, then later on. So this hadith is a tremendous lesson as to how deep the Arabic language actually is. So now let's look at the narrator. Not too much is known

about him. His name is Sofia and bin Abdullah Sakai. He came from Fife, and he accepted Islam when the delegation of biosafe came from the virtues of him was at Ahmedabad. Allahu anhu, selected him to go and collect as a cat from the people of five selected him to collect the cat from the people of five. And all together, there are approximately only five Hadith narrated from him, approximately only five Hadith narrated from him. So now he starts off by saying, O Messenger of Allah telling you a statement about Islam such that I will not have to ask anyone other than you. In this part of the Hadith, we see something that is lost in our times. And that is the asking of advice, right? This

concept of asking advice, particularly from scholars, particularly from our elders, particularly from the senior members of our community, is something that has been abandoned. In a lot of the times we feel ourselves to be self sufficient, not in need of advice, not in need of further experience. But suffering over here is teaching us a very important point.

That people who are older than us people who are more knowledgeable than us, they from their rights is that we should be asking them for advice and be asking them for, for direction. And a lot of the times when we start up community projects, when we start initiatives in the community, we have the zeal of the youth, but we don't have the wisdom of the old, and then the youth is start making mistakes. And we wonder, you know what went wrong? We have the zeal to trying to follow the Sunnah, what's going wrong? What went wrong is that they didn't seek the advice of their elders, they didn't seek to involve the elders in this project. And then that is what went wrong, because they have the

wisdom they have the experience that the youth don't have. So that is the first point we seek from this hadith. Number two, is that you see, Sophia and trying to seek sufficiency that he wants to get the utmost best and complete answer. So he clearly tells the Messenger of Allah sallallahu alayhi wa sallam that look, I'm going to ask you something. And I want you to be so clear and so succinct, that I will not have to ask anyone after you write, you are going to be the beginning and the end of this issue over here. So this teaches is an etiquette and asking questions that when you ask a question, make sure to short to the point and let the question the question to person know what

you're trying to get at know, what are you seeking from this question? You know, a lot of the times people will ask questions, and sometimes you really wonder, you know, what is this person trying to get at? I remember,

a couple of days ago, actually, this may be last week, you know, a person came into my office and says Santa Monica, Monica, Monica, Santa, is if you have any time, I'm like, Sure, no problem, inshallah. So he's like, what were you doing? What did you do? What do you have plans for later on? I'm like, you know, I'll just be in the machine for a while. And I'm probably going to go home, and are you going to be coming back? And at this point, I'm getting annoyed, like, just tell me what you want. You know, if you want an appointment, tell me you want an appointment. You want to sit down now Come and sit down now. And at the end, you know, it turns out that he wants to do get done this

week, like a week later. And I was like, what was the point of all this question of you know, what my plans are? How am I? How am I doing is a common question. But what are you doing later that you're not getting to the point and this can be very frustrating, as well as misguiding. So when you want an answer, be straight to the point. This is what Allah commands us with. While kulu colon sadita. You know, speak a short and succinct speech, particularly when asking questions and this is what Sophia bin Abdullah was doing. Then the Messenger of Allah sallallahu alayhi wa sallam says, Call are meant to be law, say I believe in Allah. Now, the statement of I believe in Allah. What's

important to understand over here is that this concept of belief, between old and new is a huge difference that you ask someone in this day and age, do you believe in God? And yes, some people will say yes, but you'll find the same person that's drinking, that, you know, is doing a whole bunch of other bad things. And they still, you know, say that they believe in God. Our old, it was completely different in the early stages of Islam, when they were asked, Do you believe in Allah, they would say yes. And part of their belief in God was taking the action to prove that and to manifest that right. So this statement, say I believe in Allah is not just simple, mere lip service,

do you have belief in your heart that you believe in a god? That's not the question that's being asked or answered over here? What is being answered over here is a whole way of life is that say, I have developed a whole way of life through which I believe in God and that is why when we talk about belief when we talk about a man in Islam, it's more than just simple belief in the heart and you know, service of the lips, but rather includes includes the actions of the limbs as well, and that is what distinguishes the characteristics. Likewise, if you would ask the Quraysh Do you believe in Allah subhanho? wa Taala? Their answer would be yes. But what was their problem is that while they

did believe in Allah subhana wa tada and they are doing good deeds for his sake. They're also introducing shift with Allah subhanho wa Taala, through the usage of their idols using them as intercessors with Allah subhanho wa Taala. Right. So when we talk about belief, we're talking about the belief that the Messenger of Allah sallallahu alayhi wa sallam came with and with the companions of the Allahu anhu came with, and then he says, and then stand firm and steadfast to that. So how does one stand firm and steadfast to that in their Eman with Allah subhanho wa Taala, the scholars had interpreted this hadith he mentioned two things over here, interpretation number one, they said

that this hadith is actually divided into two main concepts. Concept number one is the correct belief in Allah subhanho wa Taala. And concept number two is following up that belief with actions. The first part of the Hadith is Eman, which is stems from the heart, which is the proper belief in Allah subhanho wa Taala. And there's a second part of it, which is the correct action that needs to be done with this. The second interpretation over here is that no, it is not a separation of belief and actions, but rather the first part of

The Hadith is belief in actions, which is a man with Allah subhana wa Taala. And then the second part is the struggle to stay on the seat to see the street path. The second part is the struggle to stay on the straight path. And Allah subhanho wa Taala knows best, I believe this difference in interpretation, it went back to some of the scholars having a difference of opinion or actions actually a part of faith or not, those academic scholars that said actions were a part of faith, then they went to the second opinion, and those scholars that said that, you know, actions are just a condition for the perfection of faith, then they went towards opinion number one. And for our

second discussion, when we talk about this headies we will be going with opinion number two, which is the first part of the Hadith means to have the proper belief and the proper actions with Allah subhana wa Tada. And then the second part of the Hadith is the continuation of the struggle that you know, you're all not always going to be at a high level in your mind, you're not always going to be at the same level in your faith in Allah subhanho wa Taala. So the second part is the struggle that comes with this. So now, one of the questions that should come to your mind, if you're critically analyzing this hadith is that a Muslim comes to the Messenger of Allah sallallahu alayhi wa sallam,

and he tells him say, I believe in Allah. Why would the Messenger of Allah sallallahu alayhi wa sallam tell this individual say I believe in Allah when this person is already a Muslim? I need someone to answer that question for me, go ahead.

Saying it cleanses the heart. More than that, more than that.

Fantastic, so it is a renewal of faith. So that is opinion number one as to why the Messenger of Allah sallallahu alayhi wa sallam is telling this individual called me to be let's say, I believe in Allah subhanho wa Taala. In fact, the Messenger of Allah sallallahu alayhi wa sallam, from the court of the morning and the evening he teaches us to say, or the to be the hero by noble Islam, Medina, Mohammed sallallahu alayhi wa sallam, there been a lot of soda. Right? He teaches us to say that I'm pleased with Allah subhanho wa Taala as my Lord Islam as my way of life, and Mohammed sallallahu alayhi wa sallam, as a prophet and messenger, while the Muslim already believes this, each day when

he says this, and in fact, twice, twice in the day in the morning, and in the evening, when he says this, this is a renewal of his face. It is a reminder to him that look, this is what I'm living for. This is what I'm striving for. And this is what I need to go forth with. The second interpretation of as to why the Messenger of Allah sallallahu alayhi wa sallam mentions this, and this is a bit of a far fetched explanation is that in the first part of the Hadith, the Messenger of Allah sallallahu alayhi wa sallam is just giving general advice that the Messenger of Allah sallallahu alayhi wa sallam knows that these narrations will be carried on to the next generation and eventually be

preserved and go on till the end of time. So the Messenger of Allah takes this opportunity to give a simple message to all of mankind, that all of mankind should have the proper belief in Allah subhanho wa Taala and that is why the Messenger of Allah Azza wa sallam the first part of the Hadith, he gives an advice which is very, very general which applies to him, and as well to other than Him, but then the Messenger of Allah sallallahu alayhi wa sallam gives him the part which is exclusive and specific to him, which is to seek is the comma, which is to seek is the comma. So now that leads us to our discussion and just you know, the points to further explain what we just

discussed. There's actually a verse in the Quran in Surah Nisa, we're almost finalized Allah says, Yeah, you will let me know I'm in ob la he wore a suit he will keytab in the li da da da sola. What Allah subhana wa tada says, are you who believe believe in Allah and His messenger and the book which has been sent down to his messenger? So the reason why Allah subhanaw taala commands the believers to believe in Allah again, was to renew their faith was to renew their faith. So now we move on to the actual meaning of the karma, the actual meaning of the karma. What is the term is the karma actually mean?

The term is the karma. It comes from the word pm. Right? The word pm in modern day Arabic, we understand the term Korean to mean just a standing up straight, right. That's how we understand pm. So when you say piano late, it means that you are standing up during the night, but the term Korea actually has a greater significance. And that is one of consistency. When so when you're caught in another shade, you're constantly, you know, on that thing, right, constantly monitoring that thing, right. Another aspect of clear is that when you talk about pm, it's about be something being straight without any curves in it. So, when we talk about Serato Mr. kamin is the path that has no

you know, divergence in it, it has no swerves in it, it is the the straight path. So that is where the term is

The karma is actually coming from that is the linguistic meaning for it. Now the technical meaning or the shadow meaning for it, this is where the scholars have had, you know, a wide variety of opinions on this. Some of the early predecessors said that it's the karma is to make the religion only for Allah subhanho wa Taala. This was mentioned by abubaker civic This was mentioned by the library of alia was also mentioned by the student of urban Ibis Qatada Qatada adage that is, it is not only to make the deen for Allah subhana wa Taala. But it is also to remain continual in obedience to Allah subhanho wa Taala. For our sake of discussion, we're actually going to divert

from these early definitions, because as you'll come to see later on, the term is the karma is much, much more than just making the deen purely for the sake of Allah subhanho wa Taala. It isn't purely more than just, you know, staying obedient to Allah subhanho wa Taala. But it's the karma that we're talking about is two things over here. Number one, it is the cognitive decision to try to abstain from sin as much as possible, it is a cognitive decision to abstain from sin as much as possible. And then the second element to this is that since we will fall into sin, it is guaranteed that we will fall into sin. It is the immediate turning and Toba. After that sin is committed. It is the

immediate turning and Toba after it is committed. So now you look at the two parts of our definition. Part Number one is that we are going to make this cognitive decision that I'm going to try never ever to sit again in my life. Right? That is the goal. We have an examined life, we're trying to get that 100% now the reality of the situation is that we're not going to reach that 100% right, not every exam, will you be able to get that 100% and that is this is one exam that you can't get 100% in and after you realize that yes, I will be prone to make mistakes, I will be prone to make sin. I'm making a decision that immediately after i sin. I will make Toba to Allah subhanho wa

Taala I will make Toba to Allah subhanho wa Taala. And now you sort of get a reflection as to one why this term is the common is such a profound word in the Arabic language. And number two, you start to realize how difficult it is to live up to this, you know, coming to that decision in your life, where you think about intentionally that I'm never going to sin again. When was the last time we did something like that, that you're going to sit down you make the intention. I'm never ever going to sin again. And if I do fall into a sin, I'm going to make sure I hasted in performing tober and this is something that needs to be done each and every single day. Right? So it becomes very,

very heavy. It becomes very, very heavy. Now let's take a look at is the comma in the Quran. And the first verse we want to look at is in sort of the hood, verse 112. And I believe this is very important to note down for those of you that are taking notes, put servitude, verse 112, Allah subhana wa tada he says in this ayah first first doc m cannot amirtha woman taba MK wa Tato in the habima Tama Luna bossier. Therefore stand firm on the straight path as you're commanded, and those who turn in repentance with you, and do not transgress the straight path for he sees Well, all that you do. Now, why is this verse so significant? This verse is significant for several reasons. Number

one, Abdullah busca de la nkhoma. He was asked, what was the most difficult verse in the Quran upon the Messenger of Allah sallallahu alayhi wa sallam? And he said it was this verse right over here. He says, this was the most difficult verse upon the Messenger of Allah sallallahu alayhi wa sallam in the Quran. Number two, is that the Messenger of Allah sallallahu alayhi wa sallam in his young age, he started to get white hair. And he was asked, you know, what is it that is causing you to get this white hair? Who remembers the answer? What did the Messenger of Allah sallallahu Sallam say?

And what else hood and her sisters fantastic. The Prophet sallallahu alayhi wa sallam, he said, Shay Bethany, who don't walk over to her that who would and you know, her sisters, were the ones that have caused me to get white here. And they commented that there was this one particular verse, firm, sore tooth that was so heavy appointment. But in a more general sense, if you look at sort of food and soda walk er, and these other students that came down at that time, they're very heavy in terms of the threats very, very heavy in terms of the threats of what's going to happen to the people on the day of judgment and in the hereafter. And the Messenger of Allah sallallahu alayhi wa sallam

having to convey this to the people was very, very burdensome upon him. The third thing we look at, is that this verse actually gives us a better glimpse as to what is the karma is right

So here the Messenger of Allah sallallahu alayhi wa sallam is commanded, first acclaimed Cana amirtha that become upright, become righteous, just like you were commanded. And as well as those with you, though, as well as those that have repented with you, as well as those that have repented with you. So this command is not only for the Messenger of Allah, but it is for the companions as well that are constantly in the repentance. And this is where we get the second part of our definition from that the first part which is the karma is the decision to not do any sin. And then the second part of the karma is that if when a sin is committed, you repent to Allah subhana wa

Tada, this is where we're getting it from. And then the Messenger of Allah sallallahu alayhi wa sallam is taught, and do not transgress, for Indeed Allah subhanho wa Taala knows everything that you do, and he sees everything that you do.

So now this part of the verse is the Messenger of Allah sallallahu alayhi wa sallam the companions are told that do not go to extremes do not cross the boundaries of Allah subhanho wa Taala. And we're going to come to a discussion to this, but she taunts tactics in the in getting the people to lose their karma are two tactics. Number one is that if your natural personality is one of being easygoing, and very lacks, then shaytan will tackle them from the door of laziness. And if they're national, if your natural personality is to be very energetic, very enthusiastic, very zealous, then she thought enters upon them through that door, and then he takes them through towards the door of

extremism, of becoming extreme in their faith and in their religion. So here, we notice a I guess, a dichotomy, a set, that is the comments what one should hope for, and then falling short in is the common means that you're transgressing the boundaries of Allah subhanaw taala in one of two ways, either becoming overzealous or do becoming lackadaisical in the commands of Allah subhanho wa Taala. And you'll notice that in many other verses in the Quran, when Allah subhanho wa Taala discusses is the karma is the karma is placed in comparison to transgressing the boundaries of Allah subhanho wa Taala.

So now, once let's look at the addition of the Hadith that was not mentioned in Sahih Muslim who can remind me what is the addition in the Hadith that is not found in Sahih Muslim?

What is the addition in the Hadith

to watch his dunk, but what are the exact wordings Do you remember briefly?

Yes.

Fantastic. So he asked the Messenger of Allah sallallahu alayhi wa sallam or messenger of Allah, what is it that you fear the most for me? And then he took his own tongue and he said, this, I fear for you. The tongue I fear for you the tongue. Now why was the tongue actually mentioned? Why was the tongue actually mentioned? There's an explicit Hadith found in the Muslim Imam Muhammad where the Messenger of Allah sallallahu alayhi wa sallam says, law is the premier email in Aberdeen had a subpoena Calvo, while is the key mokapu had a stop mo had a subpoena Lisa who the face of a person will not be straight and sound until his heart is made straight and sound. And it's hard to not be

straight and sound until his tongue is made straight and sound. So here you see the Messenger of Allah sallallahu alayhi wa sallam, he is telling us explicitly and directly what is needed in order for a person to gain that is the comma. It is the protection and preservation of two important organs in Islam. They are the terms and they are the heart they are the tongue and the heart. And here is particularly the Messenger of Allah. So psyllium is saying that the heart needs to be rectified. But what rectifies The heart is the tongue. So it is the sins that we commit through our tongues, that they actually corrupt our hearts. So a lot of the times when the person feels distant

from Allah subhanho wa Taala he feels is he meant no, one of the things he should be looking at is, you know, what are the things that he's saying with his tongue, and that is why you see the predecessors, they were so strict upon themselves, in controlling their tongues, that they will try their utmost best to speak good or remain silent. And if there was ever a doubt, then they would choose to remain silent, they will choose to remain silent, that is the course that they took. So here the Messenger of Allah sallallahu alayhi wa sallam is telling us that this road is the karma is going to be through two main milestones. One is the rectification of the tongue, and to the

rectification of the heart. In terms of the rectification of the tongue, there are several sins that one has to abstain from with the tongue. The most obvious of them is disbelief, then speaking without knowledge, then slander, then backbiting. And then, like, you know, these are the five things that the scholars mentioned that these are from the major sins of the tongue. These are from the major sins of the tongue. There are disbelief to speak without knowledge.

slander backbiting and like slander has a higher level than backbiting Who can tell me why? Why does slender have a higher level that backbiting? I asked you already so go over here this time.

Fantastic. So the Messenger of Allah sallallahu alayhi wa sallam, he asked his companions to do Luna mala Riba, he says Vic, Luca, how can it be Maja cross that Do you know what Riba is they said no a messenger of Allah, he said, it is the mentioning of your brother, that which he dislikes. So the companions followed up with this, they said, O Messenger of Allah, what if we actually see this characteristic in him that he said this is Riba? And if you don't find that characteristic in him, then this is slander, then this is slander. And the worst type of slander that can take place is what? Who can tell me what the worst type of slander is?

Sorry, who's

slandering someone with adultery?

Yes, it is the accusation of a chaste woman of having committed fornication. It is the accusation of a chaste woman to have committed fornication. This is the worst type of slander that can take place. In fact, in the Islamic court of law, this is the only type of slander where lashes would actually be given by the court of law, but person would receive lashes because a person's honor is is has such a high level in Islam, that when you accuse someone of having, you know, lost their virginity in the incorrect manner, then this is something that would deserve lashes, if the evidence is or not brought forth. And if it is proven to be false, if it is proven to be false.

Fantastic, yes. So it is to speak of disbelief. Number two, to speak without knowledge. Number three, it is the slander. Number four is the back bite. And number five is to lie number five is to lie. And these are the five major sins that are committed by the tongue. These are the five major sins that are committed by the tongue. Some of the scholars also included a sixth one, which is the Mima, which is to incite fighting between people. So you want to cause chaos in the community, you get two people to fight with one another and get people to take sides and then you've destroyed a community. And we've seen this happen in every single communities panel. And that is you know, from

the tricks of shape on and that is why they even included the Mima as the sixth one, which is to incite fighting with the people. Now when it comes to the heart, even the heart has many, many sins, but we're going to take a few of them. Number one, to love

someone or something more than Allah subhanaw taala to love someone or something more than Allah subhanho wa Taala. And when we talk about love over here, this concept of love will include fearing Allah spinals or fearing someone more than we fear Allah subhanho wa Taala. And it will also include hoping, having hope in someone other than Allah subhanaw taala love will encompass all of that. Number two is having jealousy and having envy. So not being contented with the color of Allah. That in essence is what jealousy and envy is that you're saying, Allah should have given this to me and not giving it to that other individual. So envy is from them. Number three is have hatred towards

people, hatred towards people, that people haven't done anything wrong. Or if they've done a little amount of wrong, you have this enormous amount of hate and not wanting to forgive people and not wanting to forgive people from the sins of the heart is that the heart does not turn back to Allah subhanho wa Taala the hearts just naturally it's gone to a state where it's so dead, they no longer wants to reconnect with Allah subhanho wa Taala. And if you attended our previous dose when we're talking about modesty and shyness, we said that this is the effect of losing modesty and shyness, that a person loses so much modesty and shyness that his heart eventually dies and that it no longer

seeks to reconnect with Allah subhanho wa Taala. So those are some of the of the sins of the heart that a person needs to be aware of that a person needs to be aware of.

Now, let us get into the discussion of this challenge of is the karma. So he said it's the karma is this decision to leave off sins all together. And then if when one does perform sin, it is to race to Toba to Allah subhanho wa Taala. Now this challenge is seen in various Hadith by the Messenger of Allah sallallahu alayhi wa sallam, and I want to share some of those Hadith with you. So the first idea is the Messenger of Allah sallallahu alayhi wa sallam he says, Are you Hannah's in the Cumberland tokico? olanta? Allah Kodama, Amir tumby. Well, I can certainly do what he says oh people you are not able to and you will not do all that you are ordered to do, but instead try to be bright

and have glad tidings. So we are the Messenger of Allah sallallahu alayhi wa sallam is reaffirming that fact that none of us will be able to fulfill all of the commandments that were given, but rather we are going to fall short but

The Messenger of Allah sallallahu alayhi wa sallam, he tells us keep trying keep struggling in this path to be upright and have glad tidings. Why is the Messenger of Allah so some saying have glad tidings? What is the significance of having glad tidings? He just told us that look, you're not going to be able to do what you do, or what you're commanded with. So why are we meant to have lunch? tidings? Go ahead.

Okay, that's one way of looking at it. But there's something even bigger and greater than this. Go ahead.

Fantastic. So that is good. So now, let's dwell on the point that you're making over here. Where does the pleasure of Allah subhanaw taala lie? Where is the pleasure of Allah? subhanho wa Taala.

This is where the answer is. Go ahead. You seeking forgiveness.

That's part of it. But we need something more general than that. So that's like it's too far and Toba. I need something more general than that, our brother in the back.

So that's the first part of the headings, but why should you get glad tidings for this? Who has the phone turn off?

Course.

You're so engaged in that. That's good. I like that inshallah. Thank you. So now back to the answer. I need one more person to try this out. Where is the pleasure of Allah subhanho wa Taala.

Okay, but that's too specific. I needed more general. So

the remembrance of Allah No, I'll give you a shot since you haven't spoken yet.

I'll accept that good luck. So the pleasure of Allah subhanho wa Taala is not in you getting the good deeds done. The pleasure of Allah subhanaw taala is not in you getting the good deed done. It is in the attempt for you trying to get it done. Right. That is where the pleasure of Allah subhanaw taala lies. And this is why that hadith of Mr. Lubin net is such a significant Teddy's, that actions are based upon the intention that once you've made that sincere intention, you've attained the pleasure of Allah subhanho wa Taala. And that pleasure of Allah only increases once the deed is actually done. Similarly over here is that make the intention that look, you're going to try to

abstain from sin. And even if you fall short, know that Allah subhanaw taala has already rewarded you for your intention to struggle for your intention to struggle in the deen of Allah subhanho wa Taala. And that is where the glad tidings come into play. And the second Hadith, and it's a very similar addition to this, the Messenger of Allah sallallahu alayhi wa sallam says, said they do what kalibo said they do, what caribou that be straight on the path, or be close to it, be close to it. And this is in terms of a Muslim having a target in mind in terms of where he's trying to go in his race, where he's trying to go in his face. So the Messenger of Allah is reminding us that look, keep

aiming towards where you're going. And even if you don't hit the target, then try to come as close as possible, try to come as close as possible to that target. Another reminder that you're not always going to hit the target. But that doesn't mean that you shouldn't aim but rather aim to get as close as possible, you aim to get as close as possible. And the third idea is the most significant one. So if you've zoned out, I'm asking you to zone back in particularly for this Hadith,

the Messenger of Allah sallallahu alayhi wa sallam. He tells us in a very, you know, profound and Hadith that needs a lot of you know, critical analysis, he tells us in the liquidity emmalin Charlotte Sheraton will equally Charlotte, in fact rotten for me, so nothing will emerge in Ibiza Furman candidate for terlato illa sonatine for the woman candidate for terlato, elevated hanoch that every deed has its period of high emotion and zealousness and every such feeling has its time of cooling down the ladder time is either towards the center or towards innovation. If this person's time of this nature is towards the sooner he is rightly guided, and this time and if his time of

nature is towards other than that he is destroyed, he is destroyed. What does this mean? And why is it so profound? The Messenger of Allah sallallahu alayhi wa sallam he's telling us the cycle of he man. He's telling us that in your email, you will have levels of your email that are extremely high. We're in those high levels of Eman, you feel like you will take on the world you can achieve anything that you want to achieve in your faith at that time. And he also tells us that just like you were at that time that he man will come down and the word significant part is not the high of your Eman but the significant part is

What is the law of your Eman look like what does it actually look like what happens when your Eman actually goes down. So here the Messenger of Allah sallallahu alayhi wa sallam is saying that whoever is a man when it sinks, it goes towards the Sunnah. Then he was saved, when he when it goes towards the Sunnah, then he is saved. But if it goes towards other than that, that is when the person is destroyed, that is when the person is destroyed. To put this hadith in context, the Messenger of Allah sallallahu alayhi wa sallam says that the most beloved of deeds to Allah subhanho wa Taala are the most consistent of them, they are the most consistent of them. So here we learned

very, very valuable lessons. Lesson number one is that one should pay attention to the cycle of their email, pay attention to the cycle of your email, that your demand will go up, your demand will go down, when your email is up, rather than doing a lot of big deeds. Focus on introducing small consistent deeds in your life. Focus on introducing small consistent deeds in your life. Number two, when your email does go down, realize that you have a decision over here that your emails going down, can we actually stay upon the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, which is like the deen of Islam altogether, or it can go towards other than that. And when you

notice towards going Other than that, the notice at that time that a person is destroyed. How do we put this in a practical scenario what we're talking about. So when a person's emotion is high, hopefully one of the things that they're striving to do is that they're praying, they're sooner and knuffle prayers. That's what we're hoping for. Right? So we'll talk about three stages over here. A person who has high Eman is praying has fourth Sunnah and knuffel. prayers. Fantastic. So this is what how a man looks like his Eman starts to dip a little. He drops his knuffel prayers. Okay, so now he's praying his father and his son, his Eman when it completely plummets. He still has his

fourth prayers. He still has his first and that's what he's holding on to with Islam. That's what he's holding on to with Islam. Now, let us talk about the individual who's his high Eman is the fact that he's praying five times a day. This is like the high point of his Eman that he's praying five times a day when his mind crashes. What's going to happen to him? He's going to lose his Salah. right he's lost his fourth prayers 1234 maybe even all five of them. That's what happens when his Eman crushes. So the Messenger of Allah sallallahu alayhi wa sallam is teaching us that protects your Eman by introducing these regular deeds. Your mind will not be protected by big grandiose dirty

deeds. What will protect your Eman is the small consistent deeds and that is what the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam was. And that's what's important to understand that we all go through it through these Eman highs rather than achieving for big things at that time. Aim for consistent things because that is what is going to protect your Eman. So person with his father and as soon as he stays consistent, is much better than the individual when his demand is high. He's praying the huddled and clamor late, but when is Mr. Deputies not praying at all right? So focus on consistency, rather than grandiose deeds. And this is a very, very important Hadith. That, you know,

I believe that had we been taught and, you know, explained when a lot of us were young, it would have saved us from a lot of strife in the struggles of our faith. Because no one told us that, you know, don't aim for those big deeds that are one off, but aim for consistency, right? It was always about doing the bigger and better deed as a young child when you're zealous and filled with views. But then you'll notice that people quickly burn out after that. How many Muslims do we know that burned out because they didn't focus on consistency, but they focused on doing the grandiose deed itself. Now as the title market gets closer, I want to discuss two last things with you guys within

the heater Allah number one is the requirements for the comma the requirements for the comma. So according to a book I am in order to have the comma six deeds need to be met. And we're going to discuss these very briefly in Sharla and then move on to the last point, signal claim Rahim Allah He says in order for a person to change their karma, number one, he needs to perform the required deeds. Number one, he needs to perform the required deeds.

Number two, he needs to struggle in performing those deeds he needs to struggle in performing those deeds. So now just to give a brief commentary on this point, I have no claim Rahim Allah is saying that the the required deeds, if you're no longer struggling to perform them, then you need to take your faith to the next level, which is doing that the Sunday knuffle prayers mean that there always needs to be an element of struggle in your faith, that if there's no element of struggle, then you're doing something wrong and you need to move

On the next level, so level number one point number two was that you need to struggle in performing those deeds. Number three, restricting oneself to what is lawful while performing those deeds, restricting oneself to what is lawful while performing those deeds. What does that mean exactly what that entails is a person should be earning holiday, he should be eating halal, he should be dressing halal, he should be speaking halal, everything in his life, he should try to make it as halaal as possible, right? restrict yourself to what is lawful. Number four, is that everything that he does, should be based upon knowledge. Everything that he does, should be based upon knowledge, that even

if you were to lift your hand a certain way, you should have a proof as to why you're doing it that way. So everything you do should be founded upon knowledge. Number five, is singling Allah subhanho wa Taala out in each and every intention, singling Allah subhana wa tada out in each and every intention. And this is perhaps the most difficult part, that when you're starving, you're like, almost feel as if you're like dying of hunger. At that time. The intention isn't to eat for the sake of unless the intention to defeat the body, and everything with every other desire, you're like dead tired, the intention would be like, let me sleep Get some rest, so that I can wake up at 4pm or

later, but it's going to be just for the sake of getting rest. So each and every intention, you make it for the sake of Allah subhanho wa Taala. And then the sixth and last point that he mentioned, is that each and every single deed that you perform, you try to perform it according to the way that the Messenger of Allah sallallahu alayhi wa sallam did it, you try to perform each and every single deed the way the Messenger of Allah sallallahu alayhi wa sallam did it from going to the bathroom, from sleeping, to marital relations to everything, everything you tried to do, according to the way the Messenger of Allah sallallahu alayhi wa sallam, and even acclaimed Rahim Allah He is very strict

in this panel, he actually goes on to say, and if you fall short and even one of them, then you have lost this the karma, if you fall short and even one of them, you have lost a sticker. And now you start to see why this concept of is the comma is so difficult, you start to see why this concept of the comma is so difficult. Now, let us conclude with what are the means towards gaining the comma, you know, what is the journey that one takes towards getting towards is the comma and it will probably have no claim and acknowledge or both comment on this. And there are eight points in this. Number one, turning to the Koran each and every day, turning to the Koran each and every day,

meaning you have a regular reading of the Quran, that is never abandoned, you have a regular reading of the Quran, that is never abandoned. Number two, is continually checking yourself constantly, you know, monitoring your progress. Number three, striving hard to improve yourself. So never being content with where you are in your faith, but striving hard to get even better.

Number four, sincerely supplicating to Allah subhanho wa Taala. And there's beautiful commentary on this, that we discussed in social facts he has that the only door that Allah subhanho wa Taala guides us to say 17 times each and every single day at the very least, is Dino Serato. Stalking that Oh Allah Guide us to the straight path. Now you understand why it's such a significant to do art to make that you're asking Allah Oh, Allah helped me in my utmost best to abstain from committing sin. And if I do sin, then guide me to perform Toba right away, right? That is what the straight path actually is. Number five is acquiring sound Islamic knowledge, acquiring sound, Islamic knowledge.

And it will claim Rahim Allah, He was also very strict in this aspect. He said that knowledge is not just about reading from the books, but knowledge is actually studying with a shift, benefiting from his manners, and then benefiting from his knowledge. Right? Those are, you know what he means by gaining some Islamic knowledge. It's not just sitting in front of a computer listening to YouTube, and you know, just doing that but rather try to find a shift benefit from his manners, and then benefit from his knowledge. Number six, studying and following the examples of the prophets and the righteous people of the past, studying following the examples of the prophets and the righteous

people of the past.

Number seven, sticking to the Islamic community sticking to the Islamic community, meaning that you try your utmost best to find the righteous people wherever they are. If they're in the masjid, you're going to the masjid if they're in the doodles and halaqaat you're going to the doodles and harakat you're trying to surround yourself with the righteous people as much as possible. And number eight, is having a daily remembrance of the hereafter having a daily remembrance of the hereafter and even acclaimed him on low in comments on this. This is actually a beautiful reflection when he says, reflecting on the hereafter.

It's not just about remembering the Hellfire, but it says each day focus on something different. One day think about death the other day, think about the other day think about the punishment of the grave. The other day, think about the Hellfire the other day, think about standing in front of a lion being question the other day, think about your deeds being weighed on the scales, right? So think about how a daily reflection of the hereafter and this will you know help in guiding a person straight guiding a person straight. Now the last thing I want to leave you guys with is a beautiful verse in the Quran in surah facilites let me just get that out. Insha Allah

That's the one. Yes, here's sort of facilite so this is in sort of facilite verses 30 to 32. Allah subhanho wa Taala he says in these beautiful verses in the Lydia called aura bonala who Tomas Docomo tetanus aloha naman muda eager to under the hood for what they do. While I'm sure will Bill jeganathan that he can come to I don't national Odia or config hierarchy dunya waffle welcome fee homage to he and full circle when a comfy ham at their own. lucidum minnkota Rahim Allah subhanaw taala. He says in these beautiful verses, rarely those people who say Our Lord is Allah and stand firm and steadfast in Edina. kalu Rob Boone, Allah so Mr. Karma, so exactly what this hadith is

telling us, you accept Allah subhanho wa Taala as your Lord, and then you seek is the karma. Now I must find out Allah goes on to tell us what the virtues of this are upon them, angels will descend at their time of death sink, fear not, and grieve not, but receive the glad tidings of paradise. So at the time of death, they will receive a glad tidings and they will be taught not to be not to fear, but you have been promised, we have been your friends and protectors in this life. And so we shall be in the Hereafter, that the angels will look after you in this life, as well as in the hereafter. They're a mutual have everything that your soul desires, and their initial have all that

you ask. So let's find out what Allah has prepared for these people. That said, Allah is our Lord and that salt is the karma. Everything that you desire, in the Hereafter, are hospitable gifts from Allah subhanho wa Taala, who is the most forgiving and the Most Merciful. And what's beautiful over here is the fact that Allah subhanaw taala concludes with that this is a gift from Allah subhanho wa Taala, the most forgiving, and the Most Merciful, affordable Rahim. This is because Allah subhanaw taala along this journey of the corner, he's going to forgive, right? Because if he wasn't going to forgive, then this will be an impossible journey. And the fact that he is Rahim is an indication

that Allah subhanaw taala is going to facilitate this journey for those who try to seek it, that yes, you will face challenges, but Allah subhanho wa Taala will make it easy, and this is part of His mercy. And then the Messenger of Allah so I send them and I'll conclude with this. The significance of the mercy of Allah subhana wa tada is that none of us will enter Jannah through our deeds, and he said O Messenger of Allah, not even you. And he said, not even I, Allah Allah tala Madani Allahu Allah have mercy, except that Allah subhana wa Taala chooses to drown me in his mercy. So now you need to see the relevance of this, that even the deeds that we do, they eventually become

insignificant in the greater realm of things that we do them to attain the mercy of Allah subhanho wa Taala for it is the mercy of Allah subhanho wa Taala that enters us into paradise, and it is not the deeds within of themselves. But what the deeds do do is that they determine our rank in paradise. So while they are not the reason of us entering paradise, they determine the rank of where we will be in paradise. So for those of us that want a higher rank, then we strive even harder, those of us that will be content with just entering into paradise, then we strive with the utmost minimum. Spangler, you know, in preparing for this Hanukkah, it was a big journey, because it

reminded me of the the journey that I went through. And I sort of went over time, and I wanted to share a couple of stories with you. But one story that I will share with you and perhaps inshallah there's a benefit and lesson in this for all of us was that I remember I was 14 years old at the time, and there's like this famous famous singer, lucid fatale. I don't know if the Pakistanis have heard of this guy, but he was like, you know, the most famous Pakistani singer of that time. And he was invited to our house in Montreal. He was he had some sort of concert. And you know, my parents at that time, they're like, you know what, we know the organizers. Let's invite him over, over to

our house. And at that time, I took a very, very strict, you know, stance on this. I told my mom You know, you choose, either he comes to the house, or you know, I leave the house. There's no way we're both going to be in the house at the same time. As panela my mom

to him.

She's like, you know what, it's too late, you know, he's already invited, we can reject the invitation. But I said, you really, if that's the case, and she thought the 14 year old kid, you know, whatever protest is he going to do? I told her, I'm not going to come back to the house, until he's going, I'm going to, I'm going to stay in the mustard. And mom's like, whatever, you know, you're just a young, foolish kid. So

that night, I ran away to the mustard. I told her in advance where I was running into, I ran away to the mustard. You know, last time I went to the mustard. And I stayed there all the way till after fudger. And that turned out to be like, a big turning point in the in the life of my parents at that time, because they're like, wow, this kid is, you know, actually serious, that we should take him seriously in terms of what he said. And remember that, yes, there was that initial pain that, you know, Why would my mother choose someone who's not her son over me. And I've heard a lot that I was very, very painful for me at the time. But what turned out to be the blessing in disguise was it was

that protest, and going through that pain, that eventually became one of the catalysts in my, in my parents becoming guided. And after that, they were, you know, we sat down, we discussed the evils and harms of music, the evils and harms of having, you know, such people in your house, the importance of Salah, and, you know, we started having these very, very deep discussions. And this is, you know, I guess part of the discussion we're having tonight, is that, yes, you know, I look back and I think, you know, maybe it was foolish to run away from the house and stay in the machine that night. But at the same time, I think that perhaps is possible that if I didn't do that, then

you know, it will it is possible that maybe my parents wouldn't have changed. So I think there needs to be that balance between, you know, having real for the deen of Allah subhanho wa Taala as well as being zealots at the same time, and at the same time, having wisdom in everything that you do, as well. So all of us, we're all going to go through our own journeys. No two of us are the exact same place right now. And no two of us are going to end up in the exact same place. But what's important to understand my dear brothers and sisters, and is the point I was trying to get home. Allah subhanho wa Taala is not looking at the deeds that you are performing. He is looking at your attempt

at performing those deeds. So I am high in performing those deeds and aim for consistency, because that is what will attain the pleasure of Allah subhana wa Tada. Now let's find what Allah be pleased with us in this life in the next Allah forgive us for our shortcomings, and may grant us the karma Oklahoma I mean was a lot more cinematical in the piano Muhammad while he was soft, the he was said them