The Chapter of Piety – Episode 3 – Hadith 1524-1526
Date:
Channel: Navaid Aziz
Series: Navaid Aziz - Chapter of Piety
File Size: 49.63MB
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Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa sallahu wa Sallim wa barakaatuh Nabina Muhammad. He was a big mine, my bad. My dear brothers and sisters Salaam Alaykum warahmatullahi wabarakatuhu.
inshallah, we will be continuing with the Hadith that we left on which is the hadith of Abdullah bin Ahmad, radi Allahu nkhoma. And we're gonna ask our reader
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A lot less messages of love.
Being in this world as a stranger or wayfair
used to say, if you're alive in the evening, do not expect to be alive till the morning. And if you're alive in the morning, expect to be alive to the evening and take
for your sickness and probably life.
Okay, so let's quickly recap what we've taken in the last two sessions. session number one was all about the biography of Nigella law. And in it we took the introduction to this book, in the introduction to this book, we said this book of piety is a very loose chant loose translation. But what this book is actually called is Baba zodwa. And we said Zohar is to abstain from anything that is not beneficial to your Acura and what are is to abstain from anything that is harmful to your Acura. And that is the fundamental thought process we want to develop is that we start looking at all of our actions, all of our statements, and all of our thoughts in law of, you know, what is kind
of mandatory, what is recommended, what is permissible, what is disliked and what is permissible. And then in the very first day, we took the hadith of a nominee bin Bashir, where the Prophet sallallahu alayhi wasallam, emphasizes this very point that the Hadith is clear, and the Haram is clear. And being between them are those matters that are doubtful, whoever stays away from the doubtful matters has protected his honor and his religion, and whoever falls into them, then he has fallen into something very, very dangerous. Indeed, every king has their sanctuary, the sanctuary of Allah are these impermissible matters, and all of that is contingent upon the state of the heart. So
that is what we discussed. And we discussed that that Hadeeth in particular, it develops an approach that Muslims in general should take, and that is the side on the side of caution. When something is doubtful when you don't feel good about something side on the side of caution, and do the right thing at that time. This Hadith also emphasized the importance of learning and what the methodology of learning for the layman, the student of knowledge, and the scholar should actually look like. And in last week's class, we further continued with the hadith of a Valera de la who were different Prophet sallallahu alayhi wa sallam talks about how the individual that worships gold, silver and
luxurious clothing is going to be destroyed. And how that is a natural state of the heart where you have born that matter, Benjamin, that mankind has a natural affinity for these things, but it is a desire that has to be fought off. Now what type of desire has to be fought off, when it distracts you from getting closer to Allah or becomes an impediment between you and Allah subhanho wa Taala that is what you need to fight off. Wealth wouldn't have itself is not a bad thing. But if the heart is corrupt, the world will magnify the corruption. If the hardest pure, the wealth will magnify the purity. So we establish the rule that your Eman always has to be better than your finances. And then
two pieces of advice we gave in the conclusion of each other, because, number one, make more lezama which differ continuously make a stick far from those things that are prohibited from those things that are close that we have fallen into, and from those things that are much the hub that we did not to do. And if a person were to do that in sha Allah, that is the beginning of the pathway to purifying the soul and the heart. And in last week's session, the closing advice, which I did not get to, which should have been continuing the path of knowledge and that is something that we will conclude with today. Now we get to the Hadith of the Leben Amara de la Juan Houma, which is the
Hadith for today. The Prophet salallahu alayhi wasalam in this Hadith, again, is giving advice to a very young man, and that is Abdullah bin Amara della Juan Houma and he grabs his attention, you know, very specifically he grabs him from the shoulders, right the Prophet sallallahu alayhi wasallam is looking at him and he grabs him from the shoulders
Very gently to grab his attention. So he grabs him by the shoulders, grabs his attention. And then he reminds him confit dunia Can that be in this world as if you're a stranger or either Sybil? What do we understand between these two words of God Eve and Abu Dhabi has already meaning a stranger, either a Serbian meaning a traveler and a way fairer on equal Salama cattle. The gareeb is the individual that wherever he is, he doesn't fit in with the people, not because he's socially awkward or has social anxiety, but because his morals, his ethics, his values are completely different from the rest of the world. So while everyone else is chasing the dunya, this person is chasing the
Acura. And due to his or her circumstance, they are not able to do anything, they're not able to move, or to move to a better location, or be somewhere else a better company. So they make the best of their circumstance. But they live in a state of estrangement, where they do not fit in, are going to Sabine, this is the person that is able to move around and has that flexibility. And this person will only take from this dunya exactly what they need. Like when you go on vacation. How much stuff do you actually buy when you're on vacation, you don't buy a new house, you don't buy a new furniture, you don't buy a TV set, you don't buy any of that, you understand that everything that
you're getting is rented, everything is going to be returned. So you only take enough food to stay on your vacation because you know you're going somewhere else. Now this example is how the believer is meant to be with the euro. We came from the Africa Allah subhana wa tada created our souls in the afterlife. And eventually the two will return to Allah subhanho wa Taala. So this was the advice the Messenger of Allah sallallahu alayhi wa sallam is giving to a very young man, that before you get older before you become more successful, learn to detach your heart from this dunya. And that advice is a very prophetic advice that parents need to establish with their children as well, that in terms
of the level of luxury we provide, we think we're doing them a favor. But in reality, it's actually an impediment and a hindrance for them. That if they get too accustomed to luxury, and they do not get accustomed to a difficult life, then as they get older, they will be raised with a silver spoon in their mouth, as we say, and this will become the baseline that they will become accustomed to this will be the baseline that they will be accustomed to. Now the beautiful thing about this hadith is that when you look at the statement be a stranger or a wayfarer. There's no specific advice that you and I can take, right? It's a very generic general advice. How do we implement something like
this, and this is one of the very few instances that you see in adult literature, where it's a hobby gives commentary, on the advice of the Messenger of Allah sallallahu alayhi wa sallam, he gives commentary on the advice of the Messenger of Allah sallallahu alayhi wa sallam. So the first piece of advice he gives, if you're awake during the day, do not expect to live at night. And if you're alive at night, do not expect to live during the day. Basically being be prepared for death at any time be prepared for Deaf at any time.
You know, when
it was last year, or at the beginning of this year in January, when I was initially teaching this book, to the mentoring group. And it was at that time when the GBI mohalla passed away, and I keep thinking to myself, Subhana Allah, and Allah subhanho wa Taala this messenger sallallahu alayhi wa sallam had like foretold, and his hobby of beloved Omar Abdullah Juan Houma, had foretold, you know, be prepared for death at any times. And you think Subhanallah if I say it enough, if I repeat it enough, eventually I will be prepared. But the reality is, you know, maybe it's the weakness of my image. And maybe it was the not paying attention enough to the Hadeeth of what we were studying. But
that death really took me by surprise, Pamela, it shook me to my core. Because Najib was younger than me. He was 30 years old.
He was in physically good shape. He had just gotten engaged, was about to get married, he had a job, had a loving family, and all that was there. Yet one day he goes to work and sipan Allah, Allah decided to take his life at that time. But I also believe that Allah subhanaw taala allowed all of us to be here today. The benefit from that lesson, that regardless of how young you may be, regardless of how healthy may you may be, regardless of how wealthy you may be, regardless of how loving your family and supportive your family is, when your appointed time comes, there's no escaping it. That is the reality of it. And you have to be prepared for death at any given time. Now
that preparation for death, is not about having your shroud ready. It's not about having your graveyard slot ready. It's not about having
Your will ready. It is about having your actions ready. Have you done enough good deeds, so that when you meet Allah subhanaw taala your skill of good deeds outweighs your skill of bad deeds. That is what this hadith is referring to, that if you're alive right now, don't expect to live to the morning. So any good deal that you've wanted to do, make the intention from it for now. And inshallah Allah gives you time to do it. And if you're alive tomorrow morning, make the intention to do all the good deeds you possibly can tomorrow. And if you're alive, pray that Allah gives you the tofik to do it, because at the very least, you would have lived through your intentions, that you
could not live through your actions. And that is such an integral part of our faith, that our faith is primarily based upon the intention, the primary focus is on the intention and not on the action itself. So if you make the intention to do something good, and even if you fall short in doing it, Allah writes the good deed for you. You are able to do it, you get extra reward at that time. So it's all about the intention. And think about this simple fundamental question that there'll be like the, the crux of this Hadith,
that you meet Allah subhanho wa Taala. And Allah subhanho wa Taala presents to you, this one magnificent deed that you have done.
That will tip the scales in your favor. The rich Allah subhanaw taala says you have been forgiven, through which Allah subhanho wa Taala says you can be entered into paradise through which Allah subhanaw taala says your ranks will be raised in Paradise, and you will be saved from the hellfire.
What did you want that to be?
What deed Do you want that to be? Is that going to be the sponsoring an orphan for you? Is that going to be paying 250 million for you? Is that going to be getting in the Islamic education field and educating the people? What is that deed going to be for you?
Now what you need to understand about this is that each and every one of us has a natural inclination towards different types of things. Some of us are social and extroverted, some of us are introverted and like to isolate ourselves, some of us like to read, some of us like to draw art. Some of us like to take care of, you know, part in video projects. Others of us like to do poetry, other resists like to do other things, whatever inclinations are. Allah subhanaw taala gave you those inclinations for a reason. And you may think it's just about having fun and enjoying life. But that's not it. It's about using those tools that Allah subhanaw taala has given you to get closer to
Allah by serving the oma by serving humanity by making this world a better place. That is why you have those passions, and those inclinations, and some heinola no matter what it is, trust me, it can be used for good. In fact, it's usually the more abstract things that the greatest amount of good comes from something like being good at basketball, you may think like how can I use that to get closer to Allah subhanho wa Taala anything that we can do to keep our youth off the streets, and from getting involved in criminality and drugs, and promiscuity and substance abuse, trust me, it's a service to this oma and if it's basketball that will do that, that is a big blessing from Allah
subhanho wa Taala. So each and every one of us has that inclination, it's about using that inclination. Then he goes on to say, take from your health, before your sickness. And this is a reality, when Allah subhanho wa Taala allows us to get sick. There's multiple wisdoms behind that. One of the wisdoms behind it is that it is a purification of our sins in atonement for our sins, that when you're sick, you go through hardship, you go through calamity, Your sins are being forgiven. So even though we may not have been making us the far, even though we may not have been doing the good deeds, through our sickness, and through our illness, Allah subhanho wa Taala gives
us the ability to have our sins forgiven. The second wisdom behind it that is directly related to this hadith is that that two serves as a reminder that you as an individual will have periods of high motivation and high inspiration and high capability. And you as an individual will have moments that you have low motivation and low capability. And as you get older, you'll notice that things will get in the way work gets in the way family gets in the way, you know, as socializing gets in the way, everything will get in the way. And that is a reminder that you have to prioritize your free time, your healthy time, for that time when you're not going to be able or you're not going to
have the motivation to do so. So those periods of time where you are motivated to do extra do as much as you can recite as much Koran as you can read as much. You know, do as much liquor as you can fast as much as you can give as much soda as you can. Because the time will come where either you're not making
motivated or you're not able to. And so you have to save yourself from that. The subtle hidden message in this Hadith, about this portion is about building that baseline. Each and every one of us has a baseline in terms of the deeds that we do that on a yearly basis will give $1,000 or $100 in South Africa, on the yearly basis, we might pray the hydroid let's just say in the month of Ramadan, but outside of Ramadan, you know, five to 10 times inshallah, in terms of fasting we will fast amount of Ramadan, but outside the month of Ramadan, inshallah we'll fast Ashura, you know, will fast.
What's the other one out of a way faster D of alpha r inshallah most of us will do that. But can we increase on those baselines? That's what this heading is alluding to that each and every year that goes by, you want to make sure your baseline is increasing. So if you only fasted like five voluntary fast this year 2019 try to aim for seven voluntary fasts. If you only create the hybrid, you know, 10 times outside of Ramadan, try to make it 15 times outside of Ramadan in 2019. If you were only able to finish the Koran once, in 2018, try to finish it two times in 2019 is about building that baseline. And as you build that baseline, that is where your development as a believer
will be. And I cannot emphasize how this is not discussed enough. We talked about financial goals. We talked about family goals, we talk about educational goals, every other goal is discussed, except for goals for our faith. And tonight is that night, where we focus on our faith, the water our religious goals for the upcoming year. What are we trying to achieve? How do we measure success and failure? And when you have no plan, then that is automatic failure. This living life in limbo just focus on you know, as long as I get my five daily prayers done, you know inshallah I'll be safe because the bed one man asks the Messenger of Allah, if I do this, will I be entered into paradise?
He says if he is truthful, then yes. But then my question is, why is our faith The only time we take the approach that if I get a 60, I'm happy? Why is it that that is the only time we take that approach? No one says as long as I get minimum wage, I will be happy, right? As long as I get a high school diploma, I will be happy. Every other component and facet of our life has these higher ambitions. Why does that not apply to our faith? So we need to change that tonight within the Tada.
And then the prophets Allah then Abdullah, Muhammad, Allah Allah, He concludes by saying, who would mean hi Attica, the mosaic that take from your life for your death, just summarizing everything that you are transient. In this life, you're here for a temporary amount of time, and you too, eventually, are moving on to another destination, which is your final destination. That Final Destination requires a lot of furnishing. It requires a lot of preparation, and requires a lot of planning. What exactly does that mean? So the Hereafter is an eternity Jenna is eternal. There's no dispute amongst the scholars of Islam about that matter, it is going to last for eternity. And I
want you to think about how easily you get bored in this life. You read the same book, once you don't want to read it again, you play the same video game once, maybe you'll play it a second time. But then that's about it. Hanging out with your friends. You know, as you go older, you're changing your friends, everything is in a constant state of change. But what we fail to realize is that in the Hereafter, you will only reap what you plant today, you will only reap that what you plant today. So if you do not plan for tomorrow, you will have no harvest tomorrow. So if you're under 30, and I want to share this statement with you. He says man labor you're already here, boy, you're
young, healthy women. Boy, you're a young, healthy, nasty man Yama has also has already that were replaced with his life has wasted the days of planting. And whoever wastes the days of planting will regret to the day of harvest will regret the day of harvest mean that this life is all about planting those seeds for the hereafter of whatever you want to see. And this is why the Messenger of Allah sallallahu alayhi wa sallam gives us such specific examples. So for example, the person that prays their 10 or 12 shiners per day, they will have a house built for them in general. So you want to go from one house to a different house. You want to start have to build building houses in this
life. Start praying your prayers, that's the way it works. The Prophet sallallahu alayhi wa sallam tells us that the statements of subpanel Alhamdulillah Allah Allahu Akbar, Allah Allah, Allah Allah. They are
Trees and luscious gardens in the hereafter. So in general, you're going to have these blasted plots of land, you're going to want different types of fruits, you want to want different types of vegetation, different types of scenery. All of that gets planted by the amount of Vicar that you make. There are different levels in gender. You want to get to the higher levels. The Prophet sallallahu alayhi wa sallam tells us that people will be raised in ranks in Paradise, due to how much Koran they used to recite a karate alchemical Torah to fit dunya, reading recited news recent read and reciting the dunya. So the more you do those things, the higher your rank goes. And the
more you will get to enjoy the life of the hereafter. That's not to say you're not going to enjoy the life of the hereafter. Even if you're the last person to enter the agenda, you will enjoy it. But your level of enjoyment will be much lower than the person that struggled so hard. And then he finally gets to their final destination. This is sort of like, has anyone ever done like a sugar free diet here? Anyone done a sugar free diet, like going like two weeks without sugar a month? Well, sugar, I can't be the only one that's done that come on.
inshallah. Anyways, you try something like that. And then the first time you have sugar, as you forget that as a bad example, think about fasting, that's more pertinent example, think about fasting, you've been fasting, the first day of Ramadan, that first day of Ramadan is also tough. because your body is sending you signals, eat, eat, drink, drink, drink, and you just have to refrain from doing it. They want you to think that as the event goes off for that very first night, how amazing that sip of water tastes, how amazing that taste of salad that you may not have liked before tastes. That chicken that your wife or your mom made for you that you kept criticizing how
amazing it tastes right now,
that struggle. And that fruit is the example of this life and the example of gender in the hereafter. that there has to be an element of struggle to taste the sweetness in the hereafter.
amarante Allahu anhu. He once saw a man eat meat, three days in a row. And I shared this example intentionally. He once saw a man eat meat three days in a row. On the third day he asked him, if you're going to indulge in this life to that degree, what have you saved for the hereafter? What have you saved for the hereafter?
Right so eating meat is something permissible it's not something Haram. But Omar Abdullah Juana when this man he wanted to establish the frame of mind, that if anything is becoming a distraction between you and Allah subhanaw taala mean that this man he had to go and get the animal slaughter the animal cook the meat, that those that is all precious time that is going away when he could be worshipping Allah subhanaw taala
right so he's reminding him that if you continuously indulging in this life so much, what do you hope to indulgent in the hereafter? What do you hope to indulge in? In the here after?
Allahu taala let's do the next Hadees inshallah.
called quality
of
narrative phenomenon a lot. A lot of
people imitate.
Boy,
what do you understand from this? Hadeeth? Is this hadith a threat or glad tiding the Prophet sallallahu alayhi wa sallam says, Whoever imitates people will buy from them? Is this a threat or exaggerating?
It could be both explained please.
Excellent. And the unfortunate reality is that when this headache is often quoted, it's often quoted in a very negative sense. It's often told that if you imitate the disbelievers, then you're going to be with them x, y and Zed you imitate, you know, facade, transgressors, you will be with them. But very rarely is this hadith is stated to say that if you imitate righteous and pious people, you will be from them. And that is a balance that our faith has brought about. Right. Our faith is not about scaring people. It's about motivating them, right and that motivation can be done through fear and it can do be done through inspiration, right? And this headache is that perfect balance that you
have one simple statement that can be taken both ways. It can be used to incite fear, but then it
also be used as motivation and inspiration to become a better person. Right imitate righteous people, and you will be successful. So now this hadith of Abdullah bin Amara de la toma, again the Prophet sallallahu alayhi wa sallam is advising a young man. And this is like a reoccurring theme, that this concept of asceticism, this concept of piety, it's not something that you develop in your old age. It is a lifelong struggle that has to begin when you're young, I mean, the tarbiyah that we give our children, the Tobia that we give to the community children, and has to begin from a very, very young age. Because if you started later on, it only becomes more difficult. You've already
established foundations, you've already established foundations. So now the Prophet sallallahu alayhi. wasallam is getting our beloved Amara della Juan Houma to understand that there are good people, and there are bad people. And this is the reality of the world, there are going to be good people, there are going to be bad people. Who do you want to be with? Who do you want to be with? Now, this is not in the sense of this dunya. It's rather in the Acura that if you understand that good people are going to paradise and bad people are going to the Hellfire, you make your decision, that if you want your place in gender, you have to keep the company of good people and imitate the
good people. Whereas if you want to be in China, when we seek refuge in that, and from even wanting something like that, then you be with the bad people. But it's also the reverse as well, that if you find yourself hanging around with bad people being influenced to do bad things, understand that it's not just about, Hey, I'm only with them in this after, you know, have a good time, as long as I can pray and do everything else. I'll be okay. No, it's not possible, you will lose parts of your faith and you're not going to realize it right? You're always bound to lose parts of your face if you're hanging around Bad Company and imitating a wrong crowd. Now, what I want to comment on in this
hadith is how is this headache understood traditionally, how is this hadith Understood? Traditionally, even taymiyah Rahim Allah, he narrates that there is consensus amongst the scholars on the prohibition of imitating the disbelievers. And that which is exclusive to their faith, or their way of life,
exclusive to their faith, or their way of life. Now, let us understand what this actually means. Meaning that you will find faiths have a particular style of doing things, and they will have certain attributes that they will have. When you imitate those styles and those attributes for their faith, then that is when it becomes impermissible? Or if it is something exclusively to their faith, then that too, is impermissible. What does that look like? So you've all seen the way priests dress, priest will wear a black shirt, and it has a white collar. The foundational ruling, as we mentioned in clothing, it is permissible until proven otherwise. Now a Muslim says that, hey, you know what? I
like that style. I like the way that looks. Let me get a black shirt with a white color there. We can confidently say that that is something impermissible in Islam. That is something that is impermissible in some Why? Because it is exclusive to the faith of Christianity. You take another example of clothing, what Buddhists and Hindus were, right, the orange, yellow colored toga type clothing
for a Muslim to where that default ruling would be permissible, but because we say it's exclusive to their faith, it becomes permissible. So all of these styles of dress due to their exclusivity become impermissible for Muslims to wear, because that means that you no longer identify visibly as a Muslim. And that is inherently what this hadith is referring to, you have to visibly identify as a Muslim, not just in terms of the way you dress, but in terms of the way you act and the way that you conduct yourselves as well. So if a Muslim abandon saying Assalamualaikum and you replace it with Hi, hello, and good day for the rest of his life, initiating a ceremony and of itself is just
something shouldn't have to do. It's not mandatory to initiate this as I'm responding to it is obligatory, but initiating it is just recommended. But if the Muslim makes the conscious decision that you know what, I live in Canada, and I only want to say hi, hello, good morning and good day, good afternoon, and good evening, and replaces the Assalamualaikum. With that, then they actually become sinful, because you've absolutely replaced something that Allah has given you with something that is exclusive to a lifestyle other than your own. Now, that doesn't mean that to Muslims, you say salaam aleikum and to non Muslims, you say you can't say Good day. No, you're perfectly allowed
to do that. There's a time
Place where everything when we're talking about absolute replacement, now where the things are going to get really challenging in our day and age, then as people move away from faith, people are practicing their faith less and less. And they develop, you know, a neoliberalism, a humanism, that doesn't have set characteristics that doesn't have set criteria that does not have set morals and ethics implementing this Howdy, from that perspective is going to become very, very difficult, it is going to become very, very hard to do. And that is why that secondary interpretation, where if you follow the good, then you will still be amongst them becomes even more important, because even
though we may not be able to always recognize the bad, you will at least be able to recognize the good, you will always have access to scholars the presence of Muslims access to massage and inshallah, and that is what type of lifestyle you want to try to follow. That is the type of lifestyle you want to follow.
From this Hadith, we also understand that there are certain characteristics that a believer should not have, even though they're not exclusive to any faith in particular, the example that the Prophet sallallahu alayhi wa sallam gives is the way that we approach food. his advice was, the believer eats from one portion of his stomach, whereas the disbeliever will eat from seven portions mean that the disbeliever is very gluttonous will have no limits will have no control. Whereas the believer should have control in terms of how much they're eating. And they're eating just for the sake of survival, just for the sake of getting enough energy to worship Allah subhanho wa Taala. So this is
not exclusive to any faith, but it's talking about a general concept that Islam brings about restraint. Islam brings about Whirlpool, you know, working on your knifes, whereas coffered does not bring that about. Cofer does not bring that about. This Hadith brings about the fundamental principle that all heard and goodness stems from a man and all evil and sharp stems from Cofer and disbelief. And that is what we need to understand that there are two camps that Allah subhanaw taala has created the camp of faith and the camp of disbelief. And you have to be able to identify which one is which. And the more effort you make to be with the believers and dress like the believers and
act like the believers, the safer you will be, and more likely you will be with them in the hereafter. But the more you interact with, quote unquote, the bad kuffaar, like not all kofod are bad, we understand that. But those that promote the vices that tell you to drink, that have no issue with doing drugs, that promote promiscuity, that promote you know, x, y and Zed, the more likely you are to be affected by that, the more likely you are to be affected by that. So what we're learning from this portion of the Hadith is that the way you dress, the way you speak, the way you interact, the way you worship, all you know is a part of your Muslim identity. And you have to pay close
attention to those things. So as a Muslim man, you cannot wear silk, pure silk. As a Muslim man, you cannot wear gold. These are things that are ultimately impermissible and no matter what happens, you can't change that that's something you wouldn't have to refrain from. You know, in this day and age is a huge fashion of tattoos, tattoos are like the in thing, but you have to understand that as a believer you can get those Allah's Messenger sallallahu Sallam made them impermissible. And you may think that, hey, what's the big deal of me just doing this one thing wrong. But this serves as that, that if you're identified as a person, other than as a believer, you have possibly fallen into what
they have fallen into, which is disbelief, which is disbelief. And this one even taymiyah Rahim Allah alludes to that the best case scenario in this hadith is that you fallen into something Haram, the worst case scenario is that you've actually fallen into disbelief. Like that is the spectrum you're dealing with, and this Hadith, so if you fall onto the wrong side of this Hadith, where you're following our lifestyle, counterintuitive to Islam, best case scenario, important impermissible, worst case scenario is that you fallen into disbelief, and that is a very scary reality. And that is what this hadith should make us reflect upon. Then when we think of our own
lifestyles, Allah subhanho wa Taala poses a fundamental question for a Natasha Boone. Where are you headed? Where are you going, your friends will dictate that the food you eat will dictate that the way you interact with dictate that the the you know, the the people you socialize, and your activities will dictate that every single aspect of your life is taking you in a certain direction. you're heading in a certain direction. And if your goal is gender, and you keep taking this with you, no sweat
path that one day you're heading towards gender and the next week ending towards gender. It's a very long and dangerous route that you're taking. Because whatever you end off on the side of gender and not on the side of gender, right, so that is something to contemplate and to think about in this Hadith, that is something to contemplate and think about in this head, if
any questions on the first two ahaadeeth, we've taken today. Any questions on the first two Heidi's we've taken today? Anything that isn't clear? Yes.
So let's take the the principle that I've been saying, Yeah, so the brothers asking a question. He has a Is there a name for this type of hat? knowing English hat just hide in general?
Yeah. So. So what is it
a golfer's hat. Okay.
So he's asking about this hat. And he says, What is the ruling on wearing this hat? So even 10 years old laws, you know, defining principle, he said, it has to be exclusive to their faith, or exclusive to their lifestyle or exclusive to their lifestyle? So does this hat have any religious symbolism behind it that you know? Neither do I, is this something that is exclusive to their lifestyle? Meaning the concept of covering your head? Is that something that was only known to the disbelievers? Or is that something that even the believers used to do during the time that they perhaps Asada?
Right the process of them used to wear a turban used to wear the Takia. So clearly, it shows that it is permissible, and that is the realm that it would stay in. However, if your had had like a cross on it, like we see on football jerseys these days, then that would make it something at the very least something that should be refrained from inshallah, right? So with no symbolism, with no history behind it, then that is something that is fine in Sharla.
Yeah.
Yeah.
Yes.
Some teams have a picture of a
cartoonish devil. Yes.
Yes.
Right.
The ruling on that. So the brothers question was, on certain sports jerseys, you'll see like an emblem of a devil. What is the ruling on wearing such jerseys? And that, I think is like, That's even worse than the cross for the believer, because she thought is like the epitome of evil. Right. So you celebrate the concept of evil, in its purest sense, is a is a very dangerous thing. And that is, you know, one of the dangerous things in our times where people have belittled the concept of God and belittle the concept of death to such a degree, that we do it in jest. And we don't even think about it anymore. So much that we feel so comfortable naming our sports teams, you know, on
these matters, but in reality, those aren't, you know, matters that should be taken lightly. Like shaytaan is meant to be an entity that is hated and is despised, due to his evil and due to the evil that he spreads, it's not something that you celebrate.
And you know, name yourself after, like, we will never name ourselves a police. Right? In Sharla none of us will name our children nibblies. But why would we feel comfortable enough wearing the emblem of a police or shape on on our clothing?
qarun
they probably really disliked their children. That's why they did that.
So the brothers question was about naming your children, Caron, who's, you know, one of the stories in the Quran that he loved the dunya so much and loved wealth so much that it basically destroyed him. So name your child, something like that would not be permissible. I want to stay focused on the Hadeeth. So any questions pertaining to the Hadith in particular, then I have a comment in Sharla. And the sisters can ask questions as well. So if you have a question, just raise your hand. And you can ask your question in Sharla.
So go ahead. I'll come back to you. Yeah, go ahead.
Yes.
What What do you think? What is your opinion on that?
is hot home? Why Why is it hot on
the
right.
Yeah. And the thing is, it becomes so appealing to young children, because they're getting free candy and free chocolate. Like do like imitate these bad things. And I'll give you free candy and chocolate and reward you by it. And that's why, like psychologically the what it does to a Muslim kid is so
traumatizing, because he will see or she will see all of his non Muslim friends getting all this candy by participating in Halloween, then they will ask their parents that why is it that they get, you know, have this candy and chocolate, but I don't? Right. So that's a great question that you're asking about Halloween and what our approach should be. So our Alma has taken two approaches to this right now. Well, actually three approaches to this approach. Number one, is that you know what, it's only candy and chocolate, it's not that big of a deal. If they get dressed up, let them go and celebrate Halloween. Approach number two, is that Halloween is absolutely haraam. It has pagan roots
to it, it is not something that can be celebrated as believers. And this is just something that we have to tolerate with it. And then you have camp number three, which is more of a recent camp, which is let's bring about Halloween, which is like let's bring the kids to the masjid give them candy, instead, give like a lecture on the seat or something like that. Now, each of these things, has different dynamics behind it. And each of these things needs to come in in a holistic sense. And this is why I can't emphasize that all these issues of identity can't be addressed individually, they have to come as a whole. Like if you want your child to have a strong Muslim identity, and you
want them to understand that, hey, it's not just about this dunya and Halloween, and Christmas, and Valentine's Day, and all these other celebrations that are really, really, you know, heavily promoted in our day and age, we have to make it just as competitive. Right? That is part of the discussion that needs to happen. That the only reason days like Halloween becomes so appealing, is due to how unappealing he actually is we'll go out to prayer, we'll have a nice meal, we sleep for the rest of the day, go and have another meal, eat Mubarak, here's $20. And then that's eat, like what type of heat is that? Right. And I that's why I think that part of the discussion has to be
stepping up the significance of aid in the lives of our children, making it fun making it enjoyable, not individually as a family alone. But as a community. Like ideally, what I would love to see is that as a community, we gather together, there's bouncy castles, there's, you know, other forms of entertainment that are there for the kids, a balloon maker, whatever it is that that catch a kid wants to see. Or even do like, you know, it's different houses on that day where they can go to houses and get that candy, right, whatever it is that a kid desires, you know, create that environment that eat is special, and it is superior to any other day. This is the day that Allah
told us to celebrate. We are rewarded by celebrating on that day. Yeah, that is the one day we choose not to celebrate. Right? Our kids graduate from school, massive celebration wedding massive celebration, Allah tells us to celebrate the debate. Let's just go pray eat and sleep. Right? It's a it's a psychological issue. So that is the first point I want to make. The second point I want to make is that that question comes in directly related to this Hadith, that when you allow your children to participate in such activities as holloween, you have to ask yourself this question. If I allow them to follow this path, where does this path actually lead? does it lead to agenda? If it
doesn't, then that's not a path they want them to follow? Right? You don't have to be the most knowledgeable person to know the intricate matters of folk to understand that question. Does the Halloween lead agenda? It doesn't. It goes against everything that Islam stands for everything right? It is based purely on pagan roots based on darkness based on evil. Right. And that is something that we need to understand. Now this third approach of creating Halloween. I'm not sure how I feel about that as well. Like how far do we take that? Like, are we going to create a Halloween Christmas or Hello Valentine's Day? Like where does that actually lead to? And I believe
it's better to educate and to discuss than to create compromising alternatives. Because that's what I view this as a compromising alternative. I'm not saying that it's wrong. I'm saying yes, it is a better scenario than going trick or treating. But it's not as good of a scenario as making our lives in terms of celebration, in centric, educating our children that hey, this is why we don't do it. And that yes, you may not like it right now. But insha Allah in the hereafter you will be grateful that you didn't partake in it. Right? This is why you see again, a reputation and all of these Hadith that the Prophet sallallahu alayhi wa sallam is grinding these companions while they're
young. Ladies discussions need to start happening when they're young, not as they get older. And this is all about the lifestyles that you expose them to. So if you expose them to a lifestyle where all these celebrations are glorified, expect your child to, to want those things. But if you expect your child if you teach your children that Juma is a special day, you dress up nicely, you bring your children to Juma and you know, there's like a nice meal on joma there's a fun activity on Juma they'll grow up appreciating and looking forward to God
It's all about what we do as parents, and this and what we do as a community, the culture, our children will love it. I want to give the sisters an opportunity. Any questions from the sisters?
Any questions from the sisters?
I think then we'll take two less questions and we move on question one. Question two. Go ahead. Yeah. Yes.
Okay, excellent. And what is your question?
Regarding your discussion, so I mean, this kind of had two years ago.
So they're adding something into their images of this slide that they
can use or something like that. If you're the ship, I don't want to serve the name
to circulate our slides here.
So
we don't have three, we have that we
have Christmas. And they have also
Easter we have.
And they have Halloween, we don't have any. So we call it is a
Halloween party.
I'm making another video today because
he said no.
More than a Java EE admin.
So how would you how people as soon as
foreigners sooner? And also he said, if you don't
think I will
make it he has definitely
been around.
So I commented on that already. Right.
And that's fine. I've commented on it already, I believe it comes from a very good place there where they want to provide an alternative. So the brothers question for those of you that didn't hear it is just further asking inquiry, you know, this combination between, you know, Halloween, where you bring people to the machine and give them candy and stuff like that? Is that something that should actually be done? And I would say I'm not going to comment on the permissibility or impermissibility of it. What I will comment on it is definitely not the best approach, it is definitely not the best approach. That is what I will say about that. Now to answer this brother's question, his question
was on birthdays, his question was on birthdays. Now, that becomes, I think, to a lesser degree of an evil than something like Halloween, just based upon the fact that it doesn't have the paganistic roots that I know of, it doesn't have the paganistic roots that I know of, and shall if someone can find concrete evidence to prove otherwise, I would love to see something like that. So something that like that, I would say takes a very
immature approach to celebration. Let me explain why. When you celebrate, there has to be a cause of celebration. And that is what we learn in Islam, that you forced them into Ramadan, you obeyed Allah worshipped Allah, you celebrate, you went for Hajj, or your community went for Hajj, or the oma went for Hajj. Thereafter, you celebrate Hodge, and the first 10 days of the ledger and the day of arafah. Everyone is a part of celebration, because an activity by that took place something good took place in this world. Whereas when you're celebrating one year having gone by approach this logically from a Muslims mind, is that something you really celebrate? Like if you reframe this
question, you're getting closer to death. Will you be celebrating that? Answer that logically. Because that's literally what you're doing. So what I would say is looking at this concept of birthdays, again, focusing on celebrating life, you've been alive for one more year you haven't died. I don't know how I feel about that. But what I can see again, is let us take these principles from Islam, that when you do something good, you should celebrate. So your child memorized one joys of the Koran, memorizes 10 sutras memorizes x, y and Zed you choose as a parent, celebrate that in the house, make it a party, make it a festivity. Read your child praise their Sunnah prayers the
whole entire day. They prayed all of their shunda prayers celebrate that today. Right? Your child does something good. They went in gave me an act of charity. Even though they weren't told to do that. They stood up for a child that was weakened, oppressed, celebrate those things, celebrate achievements. Don't just be like a blind sheep.
as follows the people celebrating things that don't even make sense. Like I said, even if you take away the religious concept away, approach this logically, Would any of you celebrate getting closer to death? None of us would do that. No one in the right mind would celebrate kosher gay celebrate getting closer to death. But we do it because that is what society tells us to do. And there's no critical analysis of what is the wisdom behind that. So now we get to our Islamic roots where Islam teaches us to celebrate achievements, let us focus on celebrating those achievements. Your children want to feel special, they should be made to feel special, but based upon their achievements, now do
not confuse unconditional love with celebration. Your child deserves unconditional love, whether they achieve things or not, you as a parent have to love them. You can't show them favoring love only when they commit achievements. But in terms of celebrations, this is something that you can tell them that when you do good you get rewarded. This is what Allah teaches us in the Quran. You get to do good you get rewarded you do bad you get punished that is the way that it works. And that's what I'll say about that on my next video inshallah.
easy to follow.
There is
one day I was reading about this little love. He said, young man be mindful of a lot and he will protect you be mindful of a lot and you will find him before you ask for anything as
simple
as that. So here we have the idea of Abdullah bin bash or De La Hoya and Omar again the Prophet sallallahu alayhi wa sallam is grabbing a young adolescent child yehudah Ghulam in the Arabic language refers to a child that has just started eating to the age of seven to the age of seven. If you use the term of Golem after that, then it is used as something that is metaphorical and not something that is taken literally half of them Nigella himolla comments By saying that he is approximately 10 years old, when the Prophet sallallahu alayhi wasallam is giving him the him this Hadith, the context of this Hadith, he was writing on the same beast as the Messenger of Allah
sallallahu alayhi wa sallam, so the same camel with him. And then he probably sell a lot when he would sell them, you know, gives him this piece of advice. So understand what's happening. Can you imagine for a young child at that time, and I'll give you like a modern day equivalent, the greatest celebrity in the town, the most important person in the town, the most famous person in the town that everyone looks up to, and they get to ride the riding beast with that person, meaning they get to ride in the limo with that person. And when they're with this person, this person just doesn't sit silently. They actively make an effort to give this person advice. And that is what the prophet
sallallahu alayhi wasallam did. So he made him seem favored, made him feel special, made him you know, be close to the Messenger of Allah sallallahu and he was set up and now he's giving him this advice. So with Nevada de la Noma, he grabbed him by the shoulders, just to wake him up a little bit. But here he's made him feel special. And now he's giving him this advice, and what a powerful advice it was for the law
that preserve and protect the boundaries and sanctuaries of Allah subhanho wa Taala and you will find Allah subhana wa Tada. There you will find Allah subhanho wa Taala there. What exactly does this mean?
When a person strives for righteousness? Allah subhanho wa Taala honors and protects righteousness. When the person strives for righteousness, Allah subhana wa tada honors and protects righteousness. What exactly does that mean, though? I want you to take an example of two young men going to school over here.
Both of these young men, you know, in their public life, act the same, they will go to Juma prayers, they'll make an effort to pray five times a day, they will fast in Ramadan, and they will do publicly pretty much the same deeds. One of them ends up falling into Xena and one of them is protected from Xena.
What is the distinguishing factor? What is the distinguishing factor? The distinguishing factor is that one of them in their private lives was doing something that Allah subhana wa tada wanted to protect and that's
They were protected from Xena. What is the evidence for that? When you look at surah Yusuf Allah subhanho wa Taala he talks about the story of Youssef and he says, one look at him might be, one might be have Lola or about hanabi. That she meaning the wealth of knowledge is heavily desired use of and use of would have definitely heavily desired. The wife of ISIS, Lola or Robert hanabi. That had it not been for the fact that he saw the signs of Allah subhana wa Tada. Then what is all the signs are going to say next? What can Danica not select on who Sue what fascia in who can make a bed in advocacy, and thus we averted from him evil and lewdness. He was surely from our slaves that were
selected and saved. So when you look at this, Youssef is a very good looking man. He has the ability to commit Zina. Yet Allah subhanho wa Taala didn't allow him to desire it did not allow him to desire it. Because Allah subhanho wa Taala constantly kept putting the signs in front of him. The signs can be a various things. But the greatest of sign is the attentive heart is the attentive heart. And you'll notice that you find this in the story of use of time and time again, that his natural reaction when he's asked, Hey, is this something you'd want to do mad Allah, I seek refuge in Allah subhanho wa Taala. From that, what stage Do I have do that I'd rather be in prison than do
something like this. So unless you find the key constantly turn to Allah subhana wa Tada. And throughout this journey, he's just appreciative of everything Allah has given him, even the hardships, and he leaves, you know, his his like, basically, he's leaving law is that, oh, Allah, you've had multiple favors upon me. The only thing I ask of you now is let me die as a Muslim and unite me with the righteous people. That's all he's asking for at the end of the surah. But the point we're trying to get over here is this concept of being protected. It is all about your private life. It is all about your private life. So when we're talking about protecting the boundaries and
sanctuaries of Allah subhanho wa Taala. It's not about the public sphere. Everyone can be righteous in public. The question is, how do we become righteous in private? How do we become righteous and private? And this is what the prophet sallallahu alayhi wasallam is trying to instill in Abdullah Bashar Noma in public, the people will see you, and therefore you will act righteous, and private, you have to understand that even when no one else sees you,
Allah subhanaw taala, surely is, Allah subhanho wa Taala surely is, and you develop this frame of mind, the thing about when you're a student, you're writing an exam, the invigilator walks by you what happens, even when you're not cheating, even when you're not doing anything wrong, you'll straighten up your back and pretend like you're writing something down, just because it doesn't want to seem as if you're cheating, even though you didn't do anything wrong. Right? As you're driving, you could be driving on the speed limit. You see a cop car, what happens you start going below the speed limit, because you don't want to do anything wrong. That is what taqwa looks like. That even
though the people may not be able to see you, Allah is watching you, straighten yourself up, fix yourself up, don't get close to that boundary, that you know the speed limit 60 you see that cop, you're going to be driving 55 because you don't want to give that cop an opportunity to pull you over. Similarly, with Allah, Allah has set the boundaries of how long there is that macro boundary close to it, don't even get close to them or stay away from it. And that is how you protect yourself. conducting your private life is such an important discussion to have.
And when I think about the anxiety, the depression that people develop in this day and age that is not you know, chemically related to the the chemicals in our mind. I believe a lot of that stems from the way we conduct our private lives. That if we lived a life of taqwa, if we lived a life for the sake of Allah subhanaw taala. If we lived a life, where we wouldn't do things that will make us feel guilty later on, in essence, it would have a huge, huge impact on our psyche, and our emotional well being. Because you'll notice that one of the greatest, you know, I guess catalysts for anxiety and depression is guilt. You don't do anything wrong, you won't have anything to feel guilty about.
That is what this is coming to. Now, how do we understand this on a practical level, the scholars of the past would recommend actually documenting the deeds that you do your good deeds and your bad deeds. See how many of them are done publicly and see how many of them are done.
And you'll notice that the scale for the average person, a lot of our good deeds are done in public, a lot of our bad deeds are done in private. We want to try to work on that scale, to such a degree, that we do more good deeds in private than we do in public, do more good deeds in private than you do in public, and you work on eliminating the bad deeds altogether. And then if you focus on keeping yourself busy with good deeds, finding an opportunity to do a bad deed will be very difficult. If you focus yourself keeping busy on doing good deeds, finding an opportunity to do bad deeds will be very, very difficult. And this again, talks about the goals and ambitions that we have as believers,
what are we working towards? What are we aiming towards. And you'll notice that the luxuries of the hereafter are prepared for those individuals that have succeeded
in working on their private lives have succeeded in working on their private lives. If you look at sort of sajida
Allah subhanaw taala talks about a group of people that he has prepared for them, everything that they could desire, and that which no eye has seen. Why, because they used to wake up in the middle of the night and pray, and no one else would see them, and no one else would hear them. And this is just between them. And Allah subhanho wa Taala solutions, greater luxuries in the hereafter are not in the public sphere, they're in the private sphere. Now, let us make sure that we understand this correctly, there are certain deeds that have to be done in public, like coming to the masjid for men, it is highly encouraged to come to the machine as much as you possibly can to pray your fourth
prayers, but your sooner prayers, that is what you pray at home, your level of prayers you pray at home, that is what you aim to strive for. So person should not take this concept that, hey, I want to do as many private deeds as they can,
as many decisions can privately and take something that is meant to be doing done in public, and then do it properly based upon that. That's not how the study is interpreted, there are certain things you have to do in public. So praying in JAMA is done in publicly and that there's a virtue in that. Whereas the non for the prayers, you pray privately, right, in terms of is a cat is a cat, a there has to be a physical element to it. Either you're giving it directly to the poor people yourself, or you're giving it to an individual that will give it to poor people, right. And it's actually encouraged to give it directly to the poor people without that intermediary. Why? Because
when you give that as a cat to another individual, it's showing them that you love them, and that you have a concern for them, and that you want their well being. So do not confuse that which is meant to be done publicly. And try to think that I can do it privately. No, there are certain deeds that should be done publicly, and strive as much as you can to do them publicly. And everything else tried to do in private, everything else try to do in private. Try to keep those deeds that are so secret that no one else knows about other than Allah subhana wa Tada. And this is what we learned about from the Hadith of the men in the three cave. Right one of them used to feed his parents
before he found his own family, and other one, you know, protected himself from falling into adultery. And other one was honest in his business transactions. Allah subhanho wa Taala answered their two eyes, because no one knew about those deeds, except them. And Allah subhanho wa Tada. So he's telling him, that if you work on your private life, Allah will start showing you signs everywhere you go, you will live a life, as if you are seeing with the eyes that Allah has given you. And you will hear what Allah wants you to hear. And you will experience what Allah wants you to experience, but only if you work on your private life, only if you work on your private life. Then
he goes on to say that if you ask, ask of Allah, and this is such a fundamental concept, then when we're asking people for something, does your heart become dependent on them? Does your heart start having expectations from them, and then when they don't deliver you get disappointed.
problem in that situation in that scenario, is your expectations. And that is why the Messenger of Allah sallallahu alayhi wa sallam is saying, don't have expectations from any of us.
Don't have expectations from anyone. If you're going to ask for something as from Allah first, Allah should be the first point of contact, then ask his creation. And in that situation, whatever happens is in your best interests, but if you don't ask for a love first, and you go directly to the creation, your heart will naturally become attached to the creation, which will build higher expectations, which will lead to greater disappointment and it becomes a vicious cycle. Till you learn you can only depend on Allah in order to not be disappointed. You only depend upon Allah subhanho wa Taala in order to not be
disappointed.
And then the last part of the Hadith is very similar as well, in terms of asking for help in terms of asking for help, ask help from Allah, and you will never be disappointed. What I meant to mention over here, that what are the things you're meant to ask Allah for help in. And this is very, very important to contextualize this hadith with other Hadith. And that is the hadith of why they've been jumping over the alojado I think is a very good
points to conclude on. When the Prophet sallallahu alayhi wa sallam one day grabbed him either been Jabba, and he tells him omoi they love you for the sake of Allah, I will teach you some words that you should say, at the end of every Salah. And what was the dog that he taught him to say?
along the line, the other the clicker will surely go with us the by the tick, that Oh Allah aid me in remembering you, and thanking you and perfection and perfecting my worship of you perfecting my worship of you. And this is what Allah subhanho wa Taala tells us and sort of Fatiha he cannot Budo he can stay in that it is only you that we worship and only you that we seek assistance from a burden is Tiana, worshiping Allah and seeking help are brought together because the act that you will need the greatest amount of helping is in worshiping Allah subhanho wa Taala why because that is your purpose of creation. And your purpose of creation will come with difficulties it will come
with challenges. And that is why you have to continuously ask Allah subhana wa Taala for that help and that support. Now this is why you see the likes of Abu Bakar the Allahu anhu in simple things that if his whip would fall down, he would ask Allah subhana wa tada to help him retrieve it first, before he would ask any of the creation to pick it up. He would rather get off his horse, picking it up himself, then to ask him what else to do it because he didn't want his hearts to get attached to the creation. A shoelace breaks, ask Allah subhanaw taala to replace it, rather than asking someone else to do it. Why? Because it develops a stronger relationship with Allah subhana wa tada and does
not allow you to set up false expectations of creation. That's what we want to avoid. So whatever you're able to do for yourself, ask for less help and do it for yourself. Whatever you're not able to do ask for Allah's help first, and then ask the help of the creation. And then whatever the outcome of that scenario is, will be in your best interest within the hea to Allah.
So we did not get to finish the whole BB. And that is something that we had decided on last week, because we wanted to discuss these matters in detail. What I want to conclude with as because this is the the end of my series, there'll be a new series starting next week with Sheikh Hassan insha. Allah
is the following points the following points.
Actually, the only let me show the other news first. The other news that I'll share is inshallah, for those of you that are interested on finishing this book, there are about six Hadeeth left, we'll probably do two or three Wednesdays at the downtown, solid shala. So 1009 Seventh Avenue will advertise it. And we'll probably do the rest over there on Wednesday nights in Sharla, for those of you that want to continue it
and those two will be recorded and those two will be uploaded. But as you can see the interaction in person is very different than the interaction that you get behind the screen. So those of you that are able to, I encourage all of you to continue to engage with these prophetic traditions, particularly those that will deal in spirituality and help us getting closer to Allah subhanaw taala. In terms of concluding remarks,
Mullah Zuma was deferred, continuously making us deferred intentionally, right. Try to think of the sins that you've committed, try to think of them are things that you've done, try to think of those recommended things that you did not do, and continuously seek forgiveness from Allah subhanaw taala for those things, that is the level of righteousness that we should be striving for. Number two, the pursuit of knowledge, I cannot emphasize enough how much that is mandatory upon the believer that the only way you will be able to see life with clarity is with knowledge is with knowledge. If you do not have knowledge, you're considered blind. You're considered blind if you do not have
knowledge. The only way to get out of that blindness is through seeking knowledge. So what does that look like for you on a practical level? What that looks like for you on a practical level is going through the Quran with translation. being familiar with the speech of Allah subhana wa Tada. What that looks like is going through prophetic tradition, while understanding it. Something as simple as Imam ne 40 Hadith go through that you finish that go through the other side of him and keep going through them keep going through them. Learning, understanding, implementing learning, understanding implementing, that is a cycle you want to keep going through. And the more you hold on to the Quran
and the Sunnah, the more you're holding on to the Hadith of the prophets are seldom that I'm leaving you behind.
Two things if you don't hold on to that, you will never go straight. So if you really want to protect your faith, you have to have a connection to the sources of faith, which are the Quran and the Sunnah. The third thing I will emphasize, is looking at your companionship and looking at your friends and the people that you hang around with, because that will play a huge impact on your morality and your ethics, your motivation and enthusiasm and getting closer to Allah. If your friends are constantly reminding you to do bad, it is such a struggle to be good amongst them. But if your friends are of such a degree, that everyone is praying, the sooner prayers at Salah time,
you're going to be the black sheep if you don't pray or send the prayers, and that's fine. It may be difficult the first couple of times, you know getting used to it. But eventually you learn how to prayers in the prayers, you learn to enjoy your sinner prayers, and that is the companionship you want to try to achieve. So this concept of spirituality, there is a very social component to it. We were created to be social beings, but be social with the right people. Don't be social with the wrong people. And those are the three pieces of advice I wanted to focus on. And I'll conclude with the height of the Prophet sallallahu alayhi wa sallam Allah Medina, Hakka Hakka was worried about it
about Elon he Neva alameen wa sallahu Santa Monica Nabina Muhammad wa ala alihi wa sahbihi wa sallam semantical llamo vmdk shadowline and I stuck to booty Lake wa Salaam Alaikum warahmatullahi wabarakatuh