Prophetic Listening And How It Can Transform The World Within Us And Around Us By Sh.
Date:
Channel: Navaid Aziz
File Size: 71.81MB
Related
- Faith IQ – Should I Go To Hajj Once A Year If Able To Or Donate My Wealth
- Muhammad Salah – Gardens Of The Pious #476
- Bilal Ismail – IDP Malawi Visit Dec 9-16 2020
- Faith IQ – Can A Husband And Wife Both Work
- Kamil Ahmad – What Went Wrong with the Ummah
- Tom Facchine – al-Raghib al-Isfahani #02 – The Wisdom In Sharia
- Zakir Naik – Do You Want To Prove The Qur’an Wrong? Part 3
AI Generated Summary ©
The speakers emphasize the importance of listening to oneself and others' emotions in order to avoid embarrassment and problems. They suggest practicing different communication methods and avoiding embarrassment, including a book and tour of a highland where people can learn to share ideas and experiences.AI Generated Transcript ©
Three testing 123
Okay my little friends that are here all the kids know running in front of the camera if you need to go to your mom you got to go from the back or if you want to go to your mom now now's the time to go sit with your mom. Those are two choices
and I'm asking you not to do that during the class because it's distracting for me. So if you want to go you want to go from the back in Chicago Okay? Docomo Kala, they just went out of my not AHIMA and hamdulillahi rabbil Alameen wa sallahu wa Salam o vertical in Vienna, Muhammad Diwan early he was gonna be here in Ubud Allahu Allah azza
wa jal under his name is yet to surrender.
My dear brothers and sisters Salam alaykum warahmatullahi wabarakatu
Inshallah, we're starting a new class today called when hearing becomes listening, prophetic listening and how it can transform the world within us and around us by Sheikh Mikhail atma Smith. For those of you that attended our series of classes when we did prophetic emotional intelligence, it's by the same author, this is his second book, and it focuses on basically the art of listening and why it is important. So I want to basically break down for you the contents of the book, our strategy in discussing it inshallah. So the book has three parts to it. And each part is broken down into two chapters. So part one is called Why is listening important. And this is broken down into
the importance of listening in the Quran and Sunnah. And reclaiming deep listening today. Part two, what prevents us from listening. And this is broken down into understanding communication, and the noise detox process. Part three, the reward of listening. And this is broken down into an Islamic framework for listening, if now claims level levels of listening, and what do we gain from deep listening, and then the conclusion moving forward to becoming better listeners. So the strategy for our class Bismillahi Tala is we're going to try to do one part of the book in each halacha. So today, we'll be taking an introduction, and you'll be relatively short, probably about 45 minutes or
so inshallah. But starting from next week, the Halacha is going to be relatively longer, I would anticipate an hour and 15 minutes on average, we may actually break that down into two sessions, where we have like 40 minutes break and then do another 40 minutes or so. So today's session will be late, just one session, but starting from next week, Inshallah, it will be broken down into two sessions. So let's start with when this hearing actually become listening the introduction. And Chef McHale Smith, have you done Allahu iya he starts off with talking about three different incidences from the life of the prophet sallallahu alayhi wa sallam. The first of them is about Nora via
AutoWeb Nora br He comes to the Prophet sallallahu alayhi wa sallam, and he's one of the leaders of Koresh. And this is during the makinde phase, where ultimate neuroglia has pretty much given up in terms of stopping the Prophet sallallahu alayhi wasallam, like everything that they've tried, from slandering him to mocking Him to you know, persecuting his companions, to even, you know, physically attacking the Prophet salallahu Alaihe, Salam himself, none of that none of that has worked. So he says to himself, you know what, let me step back and let me try to make an agreement with the Prophet sallallahu alayhi wa sallam, let me offer worldly incentives, perhaps he will listen. So if
you have no idea, he comes to the Prophet sallallahu alayhi wa sallam understanding who he is right? He's a non Muslim, and antagonize her. He has no interest in accepting Islam. And he is one of his biggest critics. And he says, Yeah, Mohammed, I would like to negotiate with you. The Prophet sallallahu alayhi wa sallam, he says, Yeah, but Walid speak, and I will listen. And another incident. Now we move to Medina.
A young man has made an appointment with the Prophet sallallahu alayhi wa sallam, and he says, he rasool Allah, my father has become financially burdensome upon me. He keeps asking me for money and keeps asking me for money. And I feel it is not something I can tolerate anymore. So the Prophet sallallahu alayhi wa sallam says, Come with your father, to see me. And then they came together, and the Prophet sallallahu alayhi wa sallam, he turns to the Father. And He says, on your way here
You're thinking something? What was it that you were thinking? Tell me so that I can listen to you.
And the man is amazed. He's astonished. He's really shocked and surprised. Because he says, My son and I, we walked here in silence. And there's no way that you could have known what I was thinking, except if someone came and told you about it. And that was exactly what had happened. Gibreel had come to the Prophet sallallahu alayhi wa sallam, and he told him, ask this man to share what he was thinking on the way here, and you will listen to what he has to say. And we'll find out what he was thinking later on in tonight's session inshallah. And the third incident incident from the Manasa cone. Was this man by the name of knob tell him no Hadith, and Abdullah Abdullah Hadith, he wasn't
just one of the regular hypocrites that you know, professed his Islam, but he did. And antagonize somebody that professed his Islam, but in reality was a disbeliever. And he tried to harm the believers from behind the scenes. No, he would go and bother the Prophet sallallahu alayhi wa sallam pretend as if he's asking questions, pretend as if he's listening. But then he will take this information and go back to the hypocrites. And then they would sit and mock the Prophet sallallahu alayhi wasallam and the companions and it's funny how even the hypocrites themselves they told not tell you know, not tell you gotta come down. You can't mock Mohammed and his companions like this.
Eventually they will find out and you will be in trouble. Now what is nothing respond to the hypocrites. He says Mohammed is just an ear. All he does is Listen, he's not going to do anything. He's not going to do anything. In these three incidents, you see who the Prophet sallallahu alayhi wa sallam was as a human being as a prophet as a role model, that even his biggest critics, he told them come and speak so that I can listen to you.
A father and a son are in a time of need. The Prophet sallallahu alayhi wa sallam tells them to come speak so that I may listen to you. And even the description of the hypocrites for the Prophet sallallahu alayhi wa sallam was that he was just an ear, he will listen, but he won't actually do anything to harm you. Now, what's really fascinating and this is what he concludes the introduction with is that Allah subhanho wa Taala preserves a conversation for us from the gatekeepers of the Hellfire to the inhabitants of the Hellfire. So understand this scenario, the gatekeepers of the Hellfire are now having a conversation with the people in the hellfire and the gatekeepers asking,
How did you end up here didn't a messenger didn't a warner come to you? And they say, yes, a warner came to us, but we belied everything that this Warner said. And we said that Allah has not revealed anything at all. Then the conversation is finished, and they have a moment of reflection. What did the people of the Hellfire say? Call? No, no Kunta Ness, Mara, whoa, knock, you know, my Hakuna fiaz habitat here that had we only listened. And had we paid attention and reflected, we wouldn't be in the situation that we are in right now. And this shows us that Subhanallah one of the regrets that the people of the Hellfire will have was only if we had listened only if we had paid attention. And
this is why listening is so important. Then we go into chapter number one, which is the importance of listening in the Quran and the Sunnah. And what I really love about the introduction of the chapter is that he's actually made it like in an academic format, he tells you what the objectives are from this chapter, and how we're going to be achieving it. So he says in this chapter, we'll explore how listening relates to our connection with Allah, and how listening is a key aspect of the prophetic way. We will discuss listening as an attribute of Allah, listening as a means of showing gratitude and listening as the most essential skill needed to receive and respond to the call of
Allah. So that is the objective for this chapter. And that is the objective for the rest of the evening. Whatever son, this is, can you please come grab your son, it's a distraction for me, to Xochimilco and thank you so much. So the first is an attribute of Allah subhanaw taala Allah subhanho wa Taala is the one that is the All Hearing Allah subhanaw taala is the one that is all hearing. Now when you understand the names and the attributes of Allah subhanaw taala what are we actually mentioned achieved by them? Why does Allah subhanaw taala tell us who he is. So if you look at from the objectives of the Quran, is for you to be introduced to Allah subhanaw taala and you to
get to know Allah subhanho wa Taala and
And once you get to know Allah subhanaw taala, and you learn these names and attributes, then a few things are meant to happen. You're mentioned to understand these names and attributes. You're mentioned to utilize these names and attributes, and those that are applicable. You're mentioned to implement these names and attributes. The Prophet sallallahu alayhi wa sallam, he tells us that Allah subhanho wa Taala has 99 names 100 Minus one man saw her duckula agenda that Allah subhanaw taala has 99 names 100 Minus one, whoever and this is a loose translation enumerates them will be entered into paradise. Now what does it numerator over here actually entail? Is it counting 99
names? No, that's not what is entailed over here. enumerate over here means memorizing these names of Allah subhanaw taala, utilizing them appropriately in your DUA. And then when applicable, you implement them in your own lives, you implement them in your own lives. And that is why you will see that throughout history. Muslim scholars have made dish the head as to what these 99 Names of Allah subhanaw taala are, there is a Hadith in the Sunnah of a telemovie that enumerates these 99 names, but these 99 names that are mentioned in Susannah telemovie are not from the Prophet sallallahu alayhi wa sallam, but they are a barrage. They are in addition from one of the narrators of the
Hadith. So the scholars themselves have taken upon themselves to try to figure out what are the specific 99 names that the Prophet sallallahu alayhi wa sallam is referring to. So then he goes on to say, becoming a Friend of Allah is not only based on knowing and understanding these names, that is only one objective of this knowledge. The other aspect involves becoming the embodiment and manifestation of these names, and developing those same qualities within and developing those same qualities within so when you learn these names of Allah subhanaw taala Samir Al Bashir, Al Hakim Alene, all of these names that we hear the the all seeing the All Hearing the All Knowing, the all
wise, we believe in them that Allah subhanaw taala entails them and has them and encompasses them in the most perfect manner befitting his majesty. And then also we look at when I'm making dua to Allah subhanaw taala How do I utilize these names? So the name of Allah subhanaw, Taala and Eileen, you're going through a personal calamity and catastrophe that you haven't been able to speak to anyone about. So you raise your hands and you say, Oh Allah, your Aleem the knower of everything, what has happened, what will happen? And if things could be differently, how they could have happened, you know that I am struggling right now I'm in pain, I am suffering and no one knows that except for
you. So Allah Aleem, find me a way out, guiding me out of this predicament guide me out of the situation. So that is one of the ways that you use the names of Allah subhanaw taala whether then how about embodying this name a name? What does it mean to embody? It means that you cannot choose ignorance as a lifestyle for yourself. If Allah subhanho wa Taala has given you the means to learn and to study and to educate yourself, then a part of you embracing Alene is educating yourself. And it's very fascinating. Subhanallah like no matter how many times you reflect upon this, the only thing that the Prophet sallallahu alayhi wa sallam was commanded by Allah to ask an increment of in
the Quran was not Iman was not Salah was not to do work or rob busy Dyneema that oh my lord, increasing me in knowledge. Because there is nothing more beneficial that will benefit you in this life and the next than knowledge, starting off with knowledge of Allah subhanho wa Taala his book, His Prophet, his Deen, the Sunnah of the Prophet sallallahu alayhi wa sallam, those are the things that will benefit you the most.
Then he goes on to talk about how Allah subhanaw taala told the angels, I'm going to place a Khalifa on this earth. Now the linguistic definition of Khalifa is someone that is replaced one after another, right like one generation after another humanity continues to exist. Then similarly the concept of Khilafah meaning that there's meant to be one leader, one after another, but what is the objective of this Khalifa that is meant to be established? They are meant to be the representatives of Allah subhanho wa Taala on this earth, they're meant to be the representatives of Allah subhanaw taala on this earth, implementing the will and Command of Allah subhanho wa taala. So what
Does that actually entail that in order to be a representative of Allah subhanaw taala you have to embody those names and attributes. Now not every name and attribute will be fitting for us to embody. So one of the Beautiful Names of Allah subhanho wa Taala is a limiter Kabir the proud only Allah subhanho wa Taala is entitled to that name. And it is not befitting for us to try to embody that. Why is it only befitting for Allah subhanho wa Taala because one only has the right to be arrogant to be proud. If they are perfect, if they are free from fault and free from mistake, never have made a mistake number will make a mistake. And that is only for Allah subhanho wa Taala and
that is why Allah subhanaw taala is unworkable. So now when you have names of Allah subhana wa Taala that you cannot embody yourself, what are you meant to do with those names? They are meant to make you more humble. You are meant to have humility at that time, recognizing the perfection of Allah, recognizing your own imperfection. Recognizing that we are full of defects we are full of fault not in the way that we are created, but in the choices that we make and the actions that we do. So it is meant to instill humility inside of us it is meant to instill humility inside of us. Even though claim Rahim Allah he says something very beautiful. He says Allah subhanho wa Taala is a Subodh and
he loves those that show patients Allah subhanaw taala is the most patient and he loves those that show patients. Allah subhanho wa Taala is a shortcode the most appreciative and he loves those that show appreciation. Allah subhanho wa Taala is Al Jamil the most beautiful and Allah subhanaw taala loves those that beautify themselves, meaning that all of these names that we are familiar with that we come across regularly in the Quran and the Hadith of the Prophet sallallahu alayhi wa sallam, we do ourselves a disservice when we just learn their meanings, and we stop over there. But you have to utilize them in your DUA, and those that are applicable. You have to embody them as well. Then he
goes on to the name of Allah subhanho wa Taala a Samia How many times do you think a Samia is mentioned in the Quran? How many times is the name of Allah? subhanaw taala as Amir mentioned in the Quran, if you were to take a guess
go ahead martyrs mashallah, yes.
101 times good guests, but incorrect. Our brother in the back of your head. You had your hand up? You can tell me you're going to share the same answer. There's a variety of different numbers you can share. And now you're hiding. No worries.
102 Is that what is 130 Okay, you guys are you guys are going really, really high. Now. We want to come down insha Allah and he gets it from the sisters. Think about your recitation of the Quran how often you come across the Semia
I'll take one more guests or brother in the middle in the middle behind you back jacket. Yes, black jacket.
Five Good guests as well. So now if we were to take the average of all those answers, or as you find a middle between those answers, we might hit it 45 times. So the name of Allah subhanaw taala. Samia is mentioned approximately 45 times. Now what's really fascinating is that we are reminded of this attribute of Allah subhanaw taala under the All Hearing in every single Salah and every single Salah we are reminded of the hearing of Allah subhanho wa Taala where who can tell me where in the Salah.
Sent, we were reminded that when we get up from Roku, how do we get up from roku? It's not the typical Allahu Akbar, like the transitions for all the other movements. But here the Prophet sallallahu alayhi wa sallam taught us to say, semi Allah holy man Hamidah that Allah subhanho wa Taala hears Allah subhanaw taala listens to all those that praise Him. And then what are we taught to say? Robina Allah can hunt that Oh our Lord. Praise is due to you and you alone.
We should take a moment and focus over here and contemplate of all the other car that the Prophet sallallahu alayhi wasallam could have chosen to teach us to say when we get up from Morocco, why are we taught to say semi Allah Hanuman Hamidah that Allah subhanho wa Taala has heard and hears and will continue to hear all those that praise him for two very important lessons. That our relationship with Allah subhanaw taala is based upon communication. We are meant to speak to Allah subhanaw taala on a regular basis
that speech is meant to consist of our vicar, our recitation of the Quran and our dua the most important things. But you're also allowed to have a conversation with Allah subhanaw taala a general conversation with Allah subhanho wa Taala like, Oh Allah, I'm struggling or Oh Allah, I had an amazing day to day. And then you put in the appropriate as God that come with this, right like Alhamdulillah I had an amazing day to date. You know, thank you, oh Allah for blessing me with such and such, speaking to Allah subhanaw taala like this is allowed, as well. And you will notice that the Prophet SAW Allah subhanho wa Taala this is the type of relationship that they had with with
Allah subhanho wa taala. So you look at Musa alayhis salaam, Allah subhanaw taala has commanded him go and speak to fill around. What is Musa Ali salaam he respond? He says that Oh Allah, I'm scared. I'm petrified of doing this. And Allah subhanho wa Taala response to him led to Hoffa, in Nehemiah Kuma smart Awara that in an email Covasna aura that you do not fear for surely I am with you. Listening and ciic Allah subhanho wa Taala emphasizes the listening over here. So that along the way, whatever challenges you face call out to Allah, Allah subhanaw taala will be there to respond. We see the example of the Prophet sallallahu alayhi wa sallam in a five he has no more help left in
Makkah Khadija radula Juan has passed away Abu Talib has passed away. And now they're basically planning to
assassinate the Prophet sallallahu alayhi wa sallam. Let me go give one last effort when you speak to the people of Fife. Let me bring them the message of Islam. We have a distant relationship, perhaps through that distant relationship and me bring a good message, Bill embrace me.
But they pelted the Prophet sallallahu alayhi wa sallam and rejected and what did the positive Salem do after that? He raises his hands and the famous dua of five habits. That Oh Allah, I have no plan left except with you. Who are you going to leave me to write the cool what do I do here? These people rejected me the Quraysh have rejected me. Where do I go from here? Right. And this is an honest and frank conversation with Allah subhanho wa taala. So now, we reflect on this relationship with Allah subhanaw taala one that is meant to be based upon communication. And we take another eye on now, where Allah subhanaw taala he tells us what it is about the journey for any codep that when
my slave asks you about me, tell them that I am near. If you look at one of the reasons of revelation behind this idea, a group of companions came to the Prophet sallallahu alayhi wa sallam, and he asked the Prophet sal Allahu Allah who was Sudan. They said Dr. Rasul Allah, or not buena Berry, don't phenyl nadie I'm Caribbean phenomenology, that our Lord, is he far away that we need to shout out and call upon him, or is he close, that we can have a private conversation with him. And the Prophet sallallahu alayhi wa sallam at that time, this ayah was revealed that when my slaves ask you about Me, tell them that I am near. We focus on this part of the I O Lord, tell them that I am
near. But Allah subhanho wa taala, he goes on to tell us something very, very important. Oh gee Buddha with a daddy either, Dan, that I respond to the call of every color when they call upon me. So it's not enough to know that Allah subhanaw taala is near
the fruit of knowing that Allah subhanaw taala is near is that you call upon Him, He hears you. And he responds to you your response to you.
So now, once we understand this, that our relationship is based upon communication, how did you well develop this even further and he shares a beautiful quote, it's from a non Muslim source
from a book called attachment theory, a framework for understanding symptoms and interpersonal relationships in psychosis. That says, connection creates trust. And trust gives us the courage and strength to move forward in life. That your connection with Allah subhanho wa Taala is meant to build trust. So going back to the example of Musa alayhis salam and Allah subhanaw taala, telling Musa and haram that don't fear, I am with you hearing and seeing everything that's happening. That is what gave Musa alayhis salam, the courage and strength to move forward with his Dawa to Pharaoh. Now you take this example and you try to implement it in your own life. What are the things that you
are afraid of? What are the things that you are not doing because
As you feel you are not brave enough and you do not have the courage, it is at those moments that you turn back to your relationship with Allah subhanaw taala. And you reflect upon the name, a Semia, the All Hearing that when we call upon Allah, Allah subhanaw taala hears everything that we say. And if Allah subhanaw taala hears it, he surely response. So if there's something that we are afraid of, we should be afraid of not calling out to Allah and not seeing, as they say the magic unfold, but from our belief system, the codon of Allah subhanaw, Taala and forth, the more you call upon Allah, the more the color of Allah subhanaw taala will unfold in your life. Now, as you embody
this name of Allah subhanaw taala Samia, it means that you start paying attention to people more, you start listening to what they have to say, if someone has a complaint, someone has a question, someone has a concern, you should be there. But then what if someone says, You know what, rather than coming and talking to me? Why don't you go and talk to Allah? subhanaw taala? Is that a befitting response? What do you guys think? So someone comes to you with a problem. And they say I want to tell you about my problem. Is a is it a befitting response? To say that don't talk to me? Go and talk to Allah subhanaw taala? Who can tell me why this is a befitting response? Or why this is
not a befitting response of the warhead Bismillah.
He said we're going to try to take the names of the last
base are actually correct.
We should likewise find ways to do that and for people to help the person
accent just like a low Fado. Very good. Fun.
I don't think
you'd mentioned later on, I think, first year What did he say that the very
last piece of advice.
Excellent. So you're saying that you know what, listen to what this individual has to say. But then tell them you should also be speaking to Allah subhanaw taala understood. Last one from the brothers go ahead.
qualified to actually help them.
Now you're getting deep over here. So now the brothers saying you realize that you're not qualified to help this person. But what does that necessitate? How did you come to this conclusion that I'm not qualified?
But when self reflection based on what though, after you've heard what they've said, they you can just say, you know, someone comes up question, sorry, I'm not qualified to answer you what you have to ask, would you mean, let me ask my question, right? Then even order to make that judgment that I'm not qualified, you have to hear them out. Sisters Bismillah, goahead.
Allahu Akbar a great perspective. So maybe you are the means that Allah subhanaw taala has chosen to help them in their situation, go ahead.
Excellent, so you're there to build trust with that person, and perhaps guide them either to make a referral, or even help them develop their connection with Allah subhanaw taala. Let's focus on a mistake that men husbands will make a lot of the times your wife will come to you. And she's clearly distraught. And she will tell you a problem that she's having.
As a man, you will naturally jump to she has a problem, I need to provide a solution to fix it. This is not the correct way to approach when your wife approaches you with a problem. The first thing to do is, let me hear what you have to say. And try to validate their experience. If you naturally jump to, you know what, I'm not qualified to solve this problem, you've lost the battle already, they're part of the solution always begins with let me hear what this person has to say. And let me help them in the capacity that I'm able to. So that may be just hearing what they have to say. And you'll see that so many times people just feel unheard. They just need someone to talk to to share what
they are going through so that they can feel hurt. The next step validate their experience, you know what that does sound like something very catastrophic and difficult. May Allah subhanaw taala make it easy for you. And then see, are you capable and you know, credible to help them do you have the credential is to help them or not, if you do, by all means you should help them and this is where when you help the Krishna of Allah, Allah subhanaw taala helps you but if you don't, then at the very least you can say look, I
I'm so sorry, but I'm not in a position to help you in this situation for X, Y and Zed reason, but you know what, let me try to find you someone that can, and then you refer them to someone else. Now this point of, you know, turn to Allah subhanaw taala. That is always a good reminder. Right? That should always be the starting point. And sometimes we forget about that living in this dunya we sometimes depend too much on the means. So to echo what for Claude mentioned, you know, it's not our position to ask, Hey, did you make dua we should never ask that question. But what we can say is, you know, it's never a bad time to make more DUA and that is the way you articulate and phrase it.
Allah subhanho wa Taala he criticizes this attitude of you know, if Allah can help them Allah church, you should help them in surah. Yaseen, what do the people The Kure, what are the Kurdish criticized for? The Quraysh? They used to say, that had Allah subhanaw taala wanted to feed these poor people, he could have fed them himself, why do we need to do it? Right, and Allah subhanaw taala reprimands him for this mentality and for this attitude. Yes, Allah subhanho wa Taala can help whoever he chooses to. But your attitude is very, very important. You should have an attitude of wanting to help an attitude of looking for opportunities to help. And now I will share with you
perhaps the most moving and well thought out paragraph of this chapter. He goes on to say, by listening we can help the creation of Allah push through the hardships they experience in life. By listening we can help people reach their full potential. By listening we can cool the fires of anxiety and trauma that people have been thrown into, just as the fires of Ibrahim alayhi salam were cooled when he knew Allah was listening. By listening, we can save people trapped in the dark belly of life, similar to how Eunice and his salaam was saved, because he knew Allah was listening. By learning to listen, we will give hope to those who have been told that they have hope for
impossible, similar to how Zachary Alehissalaam never lost hope, because he knew Allah subhanaw taala was listening. So if you look at the hardships that the prophets went through, and these are just three examples, their comfort came from the fact that they knew Allah subhanaw taala was listening. And just listening and hearing people out, can go a very, very long way.
The only ones who will experience the effects of these names are the people who embody them. So we learn to listen so that we are listened to Allahu Akbar. And this is one of the most important takeaways from tonight's session. Each and every one of us wants Allah subhanaw taala to answer our advice. Each and every one of us wants Allah subhanho wa Taala to answer our advice. So now let's try to put things into perspective. The Prophet sallallahu alayhi wa sallam tells us or Rahim, ona Your humble humble man, that those that show mercy or raw man will be merciful to them. Your humble man for dunya Your humble command for Sama, the Prophet sallallahu alayhi wa sallam, he tells us
that if you can seal the faults of your brothers and sisters, Allah subhanho wa Taala will conceal your faults in this life and the next. If you have not shown gratitude to the creation, you have not shown gratitude to Allah subhanho wa taala. When you put these traditions all together, the inevitable conclusion that you must come to is that if you want to be heard by Allah subhanaw taala you need to listen to his creation.
If you want to be heard, by Allah subhanho wa Taala you need to listen to his creation, you want to be responded to by Allah subhanho wa Taala you need to respond to His creation.
Now he transitions transitions into what are the virtues of listening, meaning that when you look at the Quran and the Sunnah, what are the virtues that are mentioned with regards to listening? The first one was about you developing and embodying this name of Allah subhanaw taala Samia and the incentive behind it, the more you listen and respond, the more Allah subhanaw taala will listen and respond to you. Now he moves on to that from the virtues that Allah subhanaw taala mentions, and there's going to be some reflection over here is the first of them. Listening helps us reflect on the signs of Allah subhanho wa Taala I'll give you an example.
Allah subhanho wa Taala he mentioned
In Surah Yunus verse number 67, it is He Who has made you the night to repose him. And the daytime seeing clearly, very early in that are a host of mighty signs for people who here
in Serato Nahal, Allah subhanho wa Taala says in the translation, and it is Allah who has sent down wondrous abundant water from the sky, and revived the earth with it after it was dead. Verily in that is a mighty sign for people who here
in Surah Tarun Allah subhanho wa Taala he says, and of his truly wonder is signs is your sleeping by night and day, you're eager seeking in them of His Bounty very early and that are multiple of mighty signs, for people who hear all of these things that Allah subhanaw taala is mentioning the alternation of the day and the night
the coming down of the rain.
These are all physical signs. Yet Allah subhanaw taala concludes these verses by saying Indeed in the signs are for people who here
take a moment to think about why would Allah subhanaw taala mentioned specifically that these are signs for people who here and not for people who see even though these are physical signs?
And when you have an answer, raise your hand and let me know Inshallah, let's discuss
this Mala?
Asante, very good. So our sister says, and I'll break down the answer into two parts, that there are some people that are blind and they are unable to see. And also when you look at the Faculty of hearing, it is more expensive than the faculty of seeing. Because to see you have to be facing a certain direction. Whereas hearing you can hear from all directions, you can hear certain things that you're not able to see. Right. So the faculty is a lot more expensive. Go ahead.
Okay, interesting. Explain what does that mean?
Words just come through the years on stage here.
Excellent. So we differentiate between hearing and listening, right? Everyone can hear a sound words are uttered. And they are heard. But are you actually paying attention? Are you actually listening? Are you letting it penetrate your heart? Right? That's a great observation. Go ahead.
I know a difficult time, someone who actually understands other people could only understand that because he's listened to other people. He's, like a counselor. Dave had many people. And then if they see something like that, that's wrong with someone or something they can tell, because they've heard people before. So
it's a physical sign, but you can only know it if you've actually heard other people.
It's a physical assign, but you can only know it if you've heard other people. What was the word you said? heard other people, if you've heard other people, like,
if you've heard them in depth, if you've heard them in depth, so you've heard other people explain it and talk about it. Okay, I'll embrace that. And I'll take one last one, go ahead.
Okay, so hearing precedes sight. Good. That's actually some that's coming up. And we've actually jumped, you know, quite a bit into the future already with regards to things that we're going to discuss. But let's start off with that very point, that the first faculty that we develop is the faculty of hearing, right, that faculty of hearing is the your first way of observing the world. Number two, is that Allah subhanaw taala is encouraging us to have an inquisitive mindset. So all of your faculties need to be engaged. So there are certain times where you will not be able to see so at night time, there was no electricity back then they are restricted only to hearing they're
restricted only to hearing and if light was brought, then they could see then they could see when you're sleeping. What is the first thing that you know
brings your attention, it's not things that you can see obviously, because your eyes are closed, but it is your hearing that will draw your attention first. So Allah subhanaw taala is telling us to use all of our faculties, starting with our faculty of hearing. But more importantly than that, you have to be on the lookout for the signs of Allah subhanaw taala. That when Allah subhanaw taala has given you this blessing and this is going to be the next one. Allah subhanaw taala is giving you this blessing of hearing a part of our show called to Allah subhanaw taala is using this blessing of hearing to get closer to Allah subhanho wa Taala closer to Allah subhanho wa taala. Number three,
listening is a means of showing gratitude. Allah subhanaw taala he tells us in Surah to Nihan and Allah brought you forth from the wombs of your mothers not knowing a thing. And it is He Who made you who has made for you hearing sight and lucid hearts that perhaps you would be grateful. So three faculties are mentioned hearing sight and a lucid heart a heart that reflects and contemplates perhaps that you meet may be grateful. So Allah subhanaw taala gave you these faculties to be grateful to Allah subhanaw taala gratitude is not just restricted to saying Alhamdulillah this is the most basic form of gratitude that you say Alhamdulillah but to develop it even further is to use
those faculties to get closer to Allah subhanho wa Taala and Allah subhanho wa Taala criticizes human beings that only hear and do not listen. Allah subhanaw taala he tells us in sortal and fall, wala taco well that's a Kanaka levena Corlew Samia Anna, we're homeless now. And you know it to be like those people who said that we have heard but in reality, they have not hurt and Allah subhanaw taala goes on to say the worst of people, the worst of people are in the sight of Allah are those that are intentionally deaf, meaning that they have the ability to hear but they're choosing not to listen. So hearing is something that is passive. Listening is something that is active. Hearing is
something that happens without intention. Listening is something that happens with intention. So be intentional with your listening, and only listen to that which is good or bad appears. Walk away from it, turn away from it, and embrace and look for those opportunities. Where you're hearing will testify for you on the Day of Judgment, listening to the Quran, listening to Guru said, Halaqaat these are the things that the your ears will testify for you on the Day of Judgment. Allah subhanho wa Taala he criticizes the disbelievers. He says the strange similar to that of unbelievers is like someone calling again and again, to herd of animals who hear nothing but a cry that beckons them
near or a shelter that warns them from afar, deaf, dumb and blind, they cannot comprehend that the example of these human beings that Allah subhanaw taala gave these faculties to particularly that of hearing. And they get to hear of the miraculous nature of the creation of Allah subhanho wa taala. But there's no conscious effort to seek out signs. There is no intention to listen to the signs of Allah so that it can penetrate to the heart, and they can change.
The last virtue he mentioned, is listening allows you to respond to Allah's call before it's too late, before it's too late. And he goes on to mention that when you look at these examples of how Allah subhanho wa Taala draws the similar tude of those individuals that the signs were sent to them. And they turned away and they didn't listen. Allah subhana wa Taala calls them that they are like animals, but Hong Kong and Iran are abundant Sabina but rather they are like animals, or even worse than the animals because the animals don't have the ability to process whereas human beings do. Why does Allah subhanaw taala repeat this term?
Time and time again. Number one is to console the Prophet sallallahu alayhi wa sallam, that this is something that has happened throughout history. And it is not the fault of the prophets. You have turned every stone that you possibly could with these people, it has nothing to do with you. So do not blame yourself. And then number two, is to emphasize that true deafness is not the inability to hear but it is the inability to recognize the signs of Allah with the faculties that you have been given. And that is why we have so many believers. Allah subhanaw taala has tested them in their hearing that they are not able to hear or it may be weakened. Yet if you look at their conviction in
Allah subhana wa
Allah, it is of the highest levels, because their listening does not necessitate them actually being able to hear them actually being able to hear.
Now, we'll conclude with this section over here. In the Quran, Allah subhanaw taala. He tells us of conversations that will happen in the hereafter. So we took the example of from Surah Al Mulk. Let's take another example from certain Madatha masala coffee soccer, that what was it that caused you to be thrown into the pits of the Hellfire fall into them the communal mousseline that we are not from those that prayed, prayed? While I'm Nakamoto Mr. Miskin and we did not feed the poor people will condemn the whole DOMA Alhaji did, and we used to just waste time and you know, be frivolous in our actions we'll call nanocavity will be your Medina and wish to belie the Day of Judgment. Why does
Allah subhanaw taala tell us of these futuristic conversations? What is the point behind them. And he quotes another individual by the name of Soren Kierkegaard that said, life can only be understood backwards, but it must be lived forward. Meaning Hindsight is 2020. Then when you get to the future, and you look back, you start to understand this is why things happened. But you have to live your life forward, you can't live your life backwards, you can't go back in time. So Allah subhanaw taala is telling us of those futuristic conversations that will happen in the hereafter that we may take heat from now, change your behavior from now become better now. Because in the future, you won't
have that opportunity. It'll be too late by that time. So listen to the signs that Allah subhanaw taala has sent you from the physical signs, but also these conversations. So that when you get to that time, you cannot say that a messenger was not sent to us a messenger was sent to you. You just did not listen to him. These verses were sent to you and they were recited. But you did not listen to these verses. You only heard them in passing.
And this is why their greatest regret will be that they did not listen that they did not. Listen.
Now the conclusion of this chapter is if you wish to be heard, learn to listen like the Prophet sallallahu alayhi wa sallam learn to listen, like the Prophet sallallahu alayhi wa sallam. And he poses a theory here that I want to get your opinion on. He says, The truth is that many people don't listen, because they were never listened to. So I'll repeat that. The truth is, many people don't listen, because they were never listened to.
How do you feel about this theory?
Go ahead.
Never listen to you. And you're like, Well, why should I listen to other people?
So I will say Do you agree with it? Or do you disagree with it?
I agree, because
I know.
Okay. You ever had to mention specifics? You'd have to mention specifics? Yeah.
Gotcha. Okay. Go ahead.
agree with the statement because like he could have been something equivalent of past trauma. So when you actually try to listen, it becomes incredibly difficult. So the easiest thing to do to cope with this, it's like, it might be something that you don't want to do. It's like, Hey, I change, and I want to listen, but because of like how much in the past I've experienced, ignored, it's incredibly difficult for me to actually try to do that.
Excellent. So I'm going to rephrase what you're what I'm understanding from you're saying, Well, I'm what I understand is that this is now becomes a learn to behavior, meaning that no one listens to me. So the behavior that I'm learning is that I don't need to listen, nor should I listen, because that is the behavior that I've been taught by those that are meant to teach me so that is how I'm interpreting that. Sisters. Go ahead.
You disagree? Excellent. Why do you disagree?
Big. I need you to speak up.
You can learn to listen. Okay. So I disagree because you can learn to listen. Okay, I'll accept that. Go ahead.
Excellent. Okay. So to summarize, what our sister said, is that people that have gone through the experience of speaking and not being heard, they know what it feels like, to not be heard. So this should be a motivation that if someone is speaking to you, you should be, you know, more attentive because you've experienced what it's like to be on the other side, because you've experienced what it's like to be on the other side. So there is no absolute right or wrong in this answer. This is a theory that is proposed. And it can go either way, based upon the perspective that you're looking at it from. But I think one perspective, that it is important for us as believers to look at is that
has there ever been a time where you called upon Allah subhanho? wa taala? And you are not heard? And you are not responded to?
And the answer to that is no. Right? What I tell Coleman Colima cell to move that Allah subhanaw taala has given you from each and every single thing that you asked for. Now, the distinction over here is that our understanding as human beings is that responses need to be based upon our terms. I want this right now, this is how I want it. And this is how we think that relationships work, but not with Allah subhanaw taala. And I mentioned two things.
This was a Sufi mistake, I can't remember who this was either Rumi or even Otto Allah. He says that, if you were to ask Allah, and to be given exactly what you wanted, when you wanted it, who would be the master and who would be the slave? Right? Meaning our responsibility to Allah is to answer Allah's summon right here right now. In a way that is best. And that is because we are the servants of Allah, we are the slaves of Allah and He is our master. To reverse that expect that from Allah subhanho wa Taala you've done an injustice. Number two, what the Prophet sallallahu alayhi wa sallam says that Allah subhanho wa Taala answers all of our lives in one of three ways. Either you get what
you want, when you want it, or you get what you want, but at a time where it is better for you, or what you're asking for, in fact, is not good for you. So Allah subhanaw taala doesn't grant it to you, but he averts an equal amount of evil from your life. Even acclaimed Rahim Allah, He says there are narrations that are inauthentic. But the meaning of which is true that people will show up on the day of judgment and they will see mountains of rewards after all of their deeds have been displayed. And they will say Oh Allah, where this reward come from, this is from your DUA is not being answered in this dunya. What do those people say? Do they say that oh, Allah keep the reward.
Let's go back in time. So my advice? No, they say, Oh Allah, we wish none of our donors were answered, we wish none of our donors were answered. So part of your iman, in Allah Haleem and Al Hakim, the All Knowing and the All Wise is that he knows what's best for you. And you may be asking for something. If it's good for you right now, he'll grant it to you. Or maybe it's not good for you right now and is good for you later, he'll granted to you that or what you're asking for is not good for you at all, and thus is not granted to you. So what's an example of something that's not good for you right now, but may become good for you later on? This is like a couple that are asking Allah
subhanaw taala for a child. They ask Allah subhanaw taala for a child and it's delayed and it's delayed and delayed. And he can't understand why Allah subhanaw taala knows that perhaps there's too much going on in their lives already, and they wouldn't be able to handle it, or they wouldn't be appreciative. And thus it will become a major trial for them a variety of reasons. So when they are ready, Allah subhanaw taala gives it to them, or in fact, what they're asking for is not good for them. This example of a man that keeps me can do either Oh Allah, grant me this job that has a higher salary and a bigger title keeps making this dua keeps making this dua and feels that why is
Allah subhanaw taala not answered my dua. But Allah subhanaw taala didn't answer your DUA, just not in the way that you wanted it. And that's what you need to learn to submit. Perhaps if you got this job with a better salary, this would make you arrogant and proud and turn away from the deen of Allah. Perhaps if you got this job with more responsibilities, you wouldn't be able to attend to a lot of Jomar anymore, right? All of those things Allah subhanaw taala is saving you from so I think it's very important to keep that in perspective. Life is filled with disappointment. We will speak to people who will ask people, they will not listen they will not hear they will not respond. But
you have one relationship where you will not be disappointed. One that will always hear you one that will always listen to you one that will always respond to you. And that is Allah subhanaw taala. So when you say that many people don't listen because they were never listened to.
This may apply to the creation, but this will never apply to the Creator. This will never apply to the Creator. If you look at the power of listening, look at the example of Khadija Radi Allahu Tada Anna when the Prophet sallallahu alayhi wa sallam comes back
After Ecuador, and he's terrified as to what just happened.
How does Khadija Allahu anha calm him down, she hears everything he has to say. She just listens. And then she reminds him of the type of person he is and increases his confidence that Allah would never abandon you, Allah would never betray you, you are good to your relatives, you're good to your neighbors, you take care of the orphans. It all started with listening.
If you look at the function of prophethood, the primary function is to take people from darkness into the light, a relationship without Allah to a relationship with Allah subhanaw taala. That is the primary function. But a secondary function is to help people reach their utmost best potential, their utmost best potential and to live up to their potential. And oftentimes what's holding people back are the problems that they're facing.
Imam Abu Dhabi Rahim Allah in His Tafseer of sortal hour off, he mentioned the story of a man that came to the Prophet sallallahu alayhi wa sallam, very, very distraught, crying.
So the Prophet sallallahu alayhi wa sallam, he asks him, what is it that's making you cry? And he says, The Rasul Allah, I've committed a sin that follows me wherever I go, and I cannot let it go.
The Prophet sallallahu alayhi wa sallam he asks him, what is it that you have done? He said, Yeah, Rasul Allah, I was one of those people in Jaya Helia that thought that if a daughter was born, she should be killed.
And Allah subhanho wa taala, granted me a daughter in law Helia. And my wife was very, very happy. But I was very, very upset. So I made the intention to kill her. But my wife talked me out of it. And I didn't kill her. And life went on. And this daughter became the most beloved of Allah's creation, to me, till the time came when she was ready to be married.
And I thought to myself, I can never let a man be intimate with her. I just cannot imagine that it's not possible for that to happen with my daughter.
So I told my wife that I'm going to take her to go and see some suitors for marriage. And she became happy and let me take my daughter. And along the journey, there was a well, and I threw her inside the well.
And as she was following,
she said, and I want to try to find the exact translation.
It I can't find the translation, but the summary of which was that, you know, how could you do this to me? How could you do this to me, and her voice eventually faded away, and she passed away.
And he Prophet sallallahu alayhi wa sallam and the Companions at this time. They're all in tears. And the prophets of Allah Hylia, salaam he response that Had there ever been a crime that was come that was committed in Jaya Helia that we would read tribute in Islam, this would have been it, this would have been it.
And the man he breathed a sigh of relief. So many lessons here panela. But let's understand that statement that had there been a crime that we started retribution for from Jay Lea in Islam, this would have been it, meaning that once you accepted Islam, all of your sins were wiped out. All of your sins were wiped out, even this. So do not grieve, to your meeting with Allah subhanho wa taala, that you have something to be ashamed of, or something that will hold you back. Because even that sin has been wiped away. The fact that the process has said that had there been a sin we will seek retribution for it would have been this mean that there is no retribution, and thus we overlook it.
But look at how the Prophet sallallahu alayhi wa sallam, just listen to what this man had to say that he held it in for so long. He had no one to share it with. And look at how the Prophet salallahu Alaihe Salam took his burdens away, starting off with listening. So now, remember the story I was telling you about the man and his father. Let's go back to that story. Gibreel comes to the Prophet salallahu Alaihe Salam, and he tells them that this man is going to come with you. He was thinking something, ask him to share what he was thinking.
And the man he tells the Prophet salallahu alayhi wa sallam that I had made up lines of poetry in my head as to how much I expected my son to
Love Me, and to take care of me. And basically how the exact opposite has played out how the exact opposite has played out.
And the Prophet sallallahu alayhi wa sallam, he just listened to what this man had to say.
And then what does he say? That you and your wealth belong to your father, you and your wealth belong to your father. But this started off with Gibreel commanding the Prophet sallallahu alayhi wa sallam asked this man to speak so that you can listen. That's where it started from, that even the Prophet sallallahu alayhi wa sallam is being commanded to speak, so that they can listen. And the old man, you know, he responds by saying, this only increases in my belief that you are a prophet from Allah subhanaw taala you are a prophet from Allah subhanho wa taala.
The beauty of the Quran can only be witnessed by a person who chooses to listen to it. And this is where you know how many of you have heard of making rice? making rice? There's a name Megan rice ringabel okay, this is more of a social media think. But, you know, one of the unintended consequences of what's been happening in Philistine May Allah subhanaw taala protect them, keep them safe, have mercy upon them, cure their sick and heal their injured and accept their deceased as shahada Allahumma Amin, one of the unintended consequences that designers couldn't have imagined is that through the courage and faith that our Palestinian brothers and sisters have manifested, is
that people will become curious, how are they so brave and courageous and resilient with everything that is happening in their lives? So people were told it is because of their faith in Islam. Okay, what is the holy text in Islam it is the Quran. So you look at you know, amazon.com and these other websites where you can order books from the Quran is selling like hotcakes. Subhanallah and also the individuals that shared her journey as to learning about the Palestinian cause and learning about the Quran, buying the Quran, and then reading through the Quran and sharing her reflections was a woman by the name of Megan race. She eventually accepted Islam. And then Subhanallah like no joke
within a span of weeks, right? Everything started October 7 onwards, right? At least from this becoming public realm for from our perspective has been going on for the last seven years, if not longer, but from their perspective, it's just been since October 7. So from October 7 Till now what six weeks seven weeks, she has been holding Quran, Allah class for the last two weeks, this way, like she started wearing hijab and she's started to pray. She's attending like conferences now. So this is what I'm talking about over here. Subhanallah, the inquisitive mind that wants to learn, listening to the Quran within intentive ear with the intention to change with the intention of
allowing you to penetrate your heart. Right.
One of the important lessons that we gained from studying the prophets way of listening is that people need to be listened to, so that they feel that they belong. Meaning as a community, we have a responsibility of making people feel welcomed. And that starts with listening to them. It starts with listening to them.
And then we come to the conclusion, which is listening
is not just imperative when it comes to others. But even listening to yourself, What does that mean? What does that mean? That if you look at the life of the prophet sallallahu alayhi wa sallam, Aisha Radi Allahu Allah, she explains that the Prophet sallallahu alayhi wa sallam began to love solitude, being alone with his thoughts, to discover who he was, and to receive what Allah had prepared for him. And that can only be done when you spend time by yourself. And time by yourself does not mean physically being alone. It means time by yourself, where you're not distracted by other things. So you can be alone by yourself in your room and you're busy on your phone. Right busy doing something
else. But this is time to listen to what is your heart telling you? What are the things that are causing you pain that you need to fix? What are the problems that you're experiencing as a result of your own actions that you need to change that you're struggling with?
Right, and he concludes by saying, ignored voices eventually become an ignorable screams, ignored voices, eventually become Onegin horrible screams. That if you don't listen to what your heart is telling you to what your soul is telling you, and you just continue to keep yourself distracted with social media and with technology, and with everything else that's happening in life, eventually even your own soul
Hold on your own heart will rebel against you and they will start to scream till you are forced to listen. So before that even happens, make sure you spend time by yourself, listening to your own traumas, listening to your own struggles, so that you can deal with them as well. And that brings us to the conclusion of chapter number one. Well, Allahu Tada.
We'll take questions for five minutes, and then conclude, the only reminder that I will give just as a reminder, next week session in sha Allah will be longer. So we'll try to break it up into sessions Bismillah hate Tala will be prepared to stay probably till about 915 or so next week when Allah He to Allah, for those of you that are interested in getting the book, it's called when hearing becomes listening by Sheikh McHale Smith, highly recommend this book, particularly for families, particularly for families, particularly for those that are going into social work into psychology into the human side into the social sciences. Hi, I can't recommend this book enough inshallah. I
will take three questions Bismillah.
Excellent, so the question is, is it true that dead people can hear while they are in the grave, we're told by the Prophet sallallahu alayhi wa sallam that when the deceased is buried, that their soul goes up to the heavens. And there's a journey that happens either a good one or a bad one. And that soul is eventually returned. And they hear the footsteps of their family members walking away, they hear the footsteps of their family members walking away. So this gives us an indication that there is a form of hearing that takes place. But it is not a specific hearing, that is intentional, that they can communicate to something and you will understand what they're saying. That's not
what's being intended. Right. So when people go to the cemeteries, and if you have a conversation, understand that this is from your side, this to get something off your shoulders off your chest, that's perfectly fine. You can have that, but do not expect that the dead can hear you, because the dead are not able to hear you the dead are not able to hear you. They can only hear sounds, not specifics, and even the Prophet sallallahu alayhi wa sallam himself. He does not hear the salons of the people directly. Right when you go to the caliber of the Prophet sallallahu alayhi wa sallam, he doesn't hear your silabs but rather the angels convey the salah to the Prophet sallallahu alayhi wa
sallam as per authentic hadith. Allahu taala. Question two. So the context for the question is that in relation to a problem someone is like facing secretly and they don't feel comfortable sharing? Is it considered like a Knox or like a deficiency in someone's even if they feel that like dua or general conversation with Allah is not sufficient. But they're not confident sharing with people, but they want to seek that conversation with other people, like maybe practicing something physical and excellent. So to summarize the question, is it a deficiency in someone's Eman? If they feel that dua is not enough? Meaning you're going through a problem, you want to share it with someone you
have been making dua, but you want to share it with someone else as well? Is this a sign of deficiency? And Iman? The answer to that is No, not at all. Right, Allah subhanaw taala he actually commands us first degree in quantum data and among that as the people of knowledge, if you do not know. So the caveat we'll give over here is that you should not complain of your problems and discuss your problems with anyone and everyone, like some people do. But rather discuss your problems and those people that can actually help you. And help can be very slowest. Those people that make you feel validated, those people make you feel hurt. But those people that can also
provide solutions for you, right, but to just, you know, go on to Reddit and type in your problems. That's not a smart thing to do, or to, you know, go on to a group chat and share your problems, where some people you know, may empathize and care and others won't. That's not a smart thing to do. Seek particular individuals, people that you trust people that you have confidence into, to keep your trust, and then also more particularly those that are qualified to help you and it's not a deficiency. Wala Huhtala.
Any last questions? Go ahead. Last question.
What is my advice when you feel
that you're not listened to that you're not heard?
You know, subhanAllah this is a challenge for the ages.
Children feel that their parents don't listen to them. Parents feel that their children don't listen to them. Husband
feel that their wives don't listen to their wives feel that their husbands don't listen to them. And everyone feels unheard. So where is the disconnect? Like, why is this happening? So the first thing that I would emphasize is always look back to your relationship with Allah subhanaw taala. Right. So if you're in a thought authority, Rahim Allah, he used to say, I can see the effects of my disobedience in the way that my wife interacts with me, and the way that my writing best interacts with me. So always reflect on your relationship with Allah subhanaw taala Are you listening to the commands of Allah, so that you may be listened to? That's number one. Number two, understand that
sometimes it's not your fault, that you've tried your best, you've communicated in various ways, you've gotten other people to intercede on your behalf, yet they still don't listen. And at that point, you need to understand that the problem is not with you, but it is with the other party. And this is the example of Burnham called an orthodontist, Sabina This is like the the trials of life right, which are gonna become the body and fits in a turn of the Spirit that we've created some people for others a trial, will you be patient. So that is the other element of it. Number three,
is getting down to the practical. If you've tried one method of communication, is there an other method of communication that you can try. So for example, you have a problem, you've told someone your problem, they haven't changed or done anything about it. Maybe you can try giving them example, that this is why Allah subhanaw taala gives many similar tools in the Quran, because people relate to similar tools. So you present a similar scenario to them. And ask them, you know, what would you do in this situation? How would you feel in this situation, get them to empathize, see if that works. See if someone else Can speak to them on your behalf. Perhaps that will work. Right? So
approaching different methods of communication, if you've tried speaking to them, you know, try writing a letter to them, right? Different methods. That is what I would suggest. And along with all of this, keep making dua to Allah subhanaw taala that Oh, Allah opened their hearts, right? It's very fascinating that if you look at the DUA Musa alayhis salam, just about as he's about to approach around, called rubbish, luckily, suddenly WASC Emery wash alone Okidata melissani, the Africa Hakone that is a two part thing. Loosen the nostril, my tongue and also allow them to understand and comprehend what I'm saying. So you may do it for yourself that you're able to
articulate, articulate yourself best, but make dua for the listener, that Allah allowed them to comprehend what I'm trying to say, Allahu Allah, Allah. Okay, my brothers and sisters, that is conclude with that inshallah. Next week 730 come prepared with notes. If you have the book, bring the book with you as well, and inshallah we'll go on a deep, immense journey for the next three weeks in sha Allah Jota ALLAH SubhanA cologne VMDKs shadow Allah in the highlands, stock Furukawa tubo Lake wa salam alaykum Warahmatullahi Wabarakatuh