Saif Morad – Divine Direction Practical Lessons From The Quran And Sunnah
AI: Summary ©
The speakers discuss the importance of embracing the universal principles of Islam, embracing personal and community benefits, and being aware of one's behavior and feelings. They emphasize the need for effective communication and avoiding negative emotions. The speakers also emphasize the importance of creating healthy environments for one's well-being and avoiding harms. The speakers stress the importance of acceptance therapy, mindfulness, and intentions in shaping behavior and behavior.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah, alhamdulillah, wa salatu wa salamu ala rasoolillah.
Rabbish rahli sadri, wa isirli amri, wahlil uqdatan
min lisani, yafqahu qawli.
We always begin by mentioning the name of
Allah Azza wa Jal, thanking Him, praising Him,
seeking His forgiveness, relying upon Him, and depending
upon Him for everything while sending these salutations
upon our beloved Prophet Muhammad ﷺ.
Can you guys hear me okay?
Everyone, sisters in the back, you guys can
hear fine?
Alright.
Alhamdulillah, thumma alhamdulillah, we're going to begin a
new series inshallah.
And this is going to be a monthly
series.
Now whether it's going to be the 3rd
or 4th Friday, I don't know yet.
Because alhamdulillah we have a very vibrant Friday
night program.
And there's a lot of Friday nights that
have already been reserved.
But we'll aim for either 3rd or 4th
Friday of every month bi-idhillah.
And our series is going to be upon
the universal absolute principles derived from the Qur
'an and the Sunnah.
And this is going to be taken from
two books.
One is called al-Qawa'id al-Qur
'aniyya and the other one is called al
-Qawa'id al-Nabawiyya.
So Qur'anic principles and prophetic principles, both
of these books have been authored by the
Shaykh Umar al-Muqbid.
He has authored these two books which has
the principles derived from the Qur'an and
Sunnah.
Now when we say principles, what do we
mean?
We're talking about universal principles that is found
in the Qur'an and that could be
an entire ayah, that could be a part
of an ayah, that could be part of
a hadith as well.
But these principles that are derived from them
are universal in a sense, which means they
are divine in origin, they are eternal, and
they are applicable in multiple situations.
It's not just in one area, but it
is applicable in multiple situations, whether it's work,
school, home, masjid, community, multiple situations these principles
are there.
And at the end of the day, Allah
subhanahu wa ta'ala, He didn't send the
Qur'an, nor did He send the Prophet
ﷺ, for us just to engage with His
book when it comes to the recitation of
it and just the reading of a hadith.
But rather it was for us to engage
with it in action, in implementation.
That how do I live and embody these
principles, because the Prophet ﷺ when Aisha was
asked about his mannerisms, she said it was
the Qur'an, which means he was the
living example of the Qur'an.
And the principles are very important, that you
will see bi'idhdillah, that these are applicable
in multiple situations.
And for the fact that we implement it,
what is the result that comes from it?
The result is multiple, emotional well-being, better
communication, good relationships, good mental health, and the
most important, getting closer to Allah subhanahu wa
ta'ala, which is something that we all
want.
And Allah عز و جل, He didn't send
down these principles, and He didn't send down
the Qur'an, He didn't send the Prophet
ﷺ, so that we could be, مَا أَنزَلْنَا
عَلَيْهِ الْقُرْآنَ لِتَشْفَىٰ Telling the Prophet ﷺ, we
didn't send the Qur'an down to you,
so that you would be disheartened, wretched, it
would be difficult for you.
Rather, it's meant to uplift you, and it's
meant to uplift us on an individual basis,
and at the same time as a community
as well.
That when we live and embody these principles,
that Allah عز و جل has sent, then
it is for our own good, on an
individual level, on a family level, and on
a communal level, and on a society as
well.
So let's look at the first principle.
The first principle Allah subhanahu wa ta'ala,
He says, the principle is pretty much, وَقُولُوا
لِلنَّاسِ حُسْنًا That there is a command that's
saying that, say to the people, حُسْنًا, which
is good.
And in another recitation Allah says, وَقُولُوا لِلنَّاسِ
حَسَنًا And which is pretty much the same
meaning, the same, say to others, which is
good.
Now, this principle comes in one of the
verses that is being directed to Bani Israel,
in which Allah عز و جل has said,
وَإِذَا أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا
اللَّهُ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَى وَالْيَتَامَى
وَالْمَسَاكِينَ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا
الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنتُمْ مُعْرِدُونَ
That when we took a covenant from Bani
Israel, not just any covenant, but a very
strong covenant, that Allah ﷻ took from Bani
Israel.
Now what were the terms of this covenant?
Number one, لَا تَعْبُدُونَ إِلَّا اللَّهُ Do not
worship except Allah ﷻ.
Then, وَبِالْوَالِدَيْنِ إِحْسَانًا And towards your parents, you
have excellence towards them, in terms of you
being dutiful to them.
Not only them, but وَذِي الْقُرْبَى your relatives,
the orphans, and the poor individuals of society.
And then Allah ﷻ says, وَقُولُوا And speak
with others in goodness.
Establish the prayer, give the zakah.
Now what was the result of this covenant?
Allah ﷻ says, ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ
That most of you turned away, except for
a few of you, وَأَنتُمْ مُعْرِدُونَ And you
have this habit of just turning away.
Now let's look at this.
Who falls under الناس?
Who falls under people?
When Allah says, وَقُولُوا لِلنَّاسِ حُسْنًا He didn't
say, وَقُولُوا لِلْمُؤْمِنِينَ حُسْنًا He said, say to
الناس, the people, human beings, good.
Words of good.
Now who falls under this?
Let's name some people.
Okay, everyone.
Yes, everyone.
But who's within that everyone?
Okay, so we have Muslims and non-Muslims.
Who else is within there?
Okay, everyone.
Let's make it more specific.
Yeah, so that's under Muslims and non-Muslims.
Let's categorize them.
So I'll help you guys out.
Parents, one of them.
What else is there?
Neighbors, all right, great.
Who else falls under this category?
Community, who else falls under them?
Co-workers, who else falls under them?
School, so people that you go to school
with.
Who else falls under this?
Kids, Allahu Akbar, who said that?
So kids, your kids fall under that as
well.
Kids are not exempted from this command.
Who else falls under this?
Elderly, okay, that's good.
Married people, who else falls under this?
Your spouses falls under this.
It's a command to speak good, which means
spouses falls under that as well.
Neighbors, okay, neighbors is right.
So the first answer, everyone falls under this.
That when we speak is a command from
Allah Azza wa Jal that we're commanded no
matter who it is to say that which
is good.
Is this something that you and I can
learn?
You have degrees in communication, how to communicate
effectively, psychology of communication, and all these other
studies that's been done that shows the result
of effective communication.
And this plays out in every sphere, whether
you're at work, whether you're at home, whether
you're on the street, whether you're at a
store, whether you're at school, whether you're anywhere
that you might be.
You're always going to be communicating with other
people because we as humans, Allah Subhanahu wa
ta'ala put us on this earth and
we are naturally social creatures.
We are going to engage with people.
Can you just pick up your bags and
go live in a mountain without expecting to
interact with anyone?
You can't.
We live in a society, we have to
deal with one another, whether that's at work,
school, home, especially within the home, and this
commandment falls in every category.
In some places, it's easy to do it.
Would you agree with that?
In certain areas, it's easy to speak well
and nicely with others.
Certain areas, it's not so easy, especially when
you've had a long day and you go
home and you're tired and now other people
need your attention and you just want to
take it easy, whether you've been at work
all day or you've been taking care of
the household affairs the entire day and nighttime
comes and now we're drained of that energy,
but the principle still stands.
And there's a way to deal with it.
Your child comes to you and says something
to you that, hey, I want to play
with you, I want to do this, can
we do this, can we not do this,
why?
Why, why, why, why, why?
And they are a ball of energy.
They have tons of energy.
And we don't have as much energy as
they do, once upon a time maybe, but
at this point, we probably don't.
So how do you respond to that in
a better way?
What's a practical way?
Because this is practical, we want to make
it, take the theory and make it practical.
How do you make it practical?
Okay, so get some sleep and then talk
to somebody, so that could work as well.
But how do you communicate that?
Okay, so we let them know that we're
tired and I'll be with you shortly.
So first thing is that when there is
communication happening and you feel yourself about to
react, we have to block that reaction, right?
We have to turn what would be a
subconscious reaction and make it more conscious because
we want to implement this principle that this
is going to be my guiding principle that
وَقُولُوا لِلنَّاسِ حُسْنًا A very simple principle that
we can all memorize together.
وَقُولُوا لِلنَّاسِ حُسْنًا This means everyone.
So at times it just means take a
deep breath, breathe a little bit before we
respond to somebody.
Then hear what the person, the child, the
spouse, the worker, the disagreement is about and
listen to what they have to say before
we try to respond.
I hear you.
I understand you want to do this right
now.
I understand you want to play and I've
been away for some time.
So we acknowledge there rather than saying, I'm
busy, don't bother me, I'll talk to you
later.
Or, you know, you're wrong, you should follow
this strategy that I'm telling you about to
a co-worker.
But to talk to them in a better
way to soften their stance because the end
goal is what happens when we talk to
people in a good way.
You nurture that relationship.
The home environment becomes a fun environment to
be at.
The children are not afraid to share what
they're feeling with their parents.
Because many times kids are worried that if
I share something with my father or my
mother that I'm going through a struggle at
school, they're going to react to me.
And they're going to tell me, how could
you think about that?
Haram, this, this, this, this.
So this picture that they've created in their
minds, they feel that I cannot open up
to my parents.
And if they don't open up to you,
who are they going to open up to?
So friends, who else would they open up
to?
Are the friends going to give them the
sound Islamic advice of what they should be
doing?
Maybe, we hope that our kids have good
role models and good friends.
But they might go to the wrong person
who's going to give them a completely different
advice that is not in line with Islamic
principles.
But it starts with that, that if that
communication is good, if we're able to say
that which is good, I hear you, I
understand where you're coming from.
Okay, let me try to, tell me what
you're trying to say.
I get it.
I want you to look at it from
this perspective.
Let's see how we can come to an
understanding of this.
I understand it might be frustrating for you.
You worked really hard on this project and
you wanted to get the recognition.
There's a lot of good points in there,
but there's some feedback I have for you.
Let's see now how we can come together
and make this project work.
Because Allah subhanahu wa ta'ala, this is
coming in a Madani surah.
In a Meccan surah, Allah subhanahu wa ta
'ala also says, وَقُلْ لِعِبَادِي يَقُولُوا الَّتِيهِ أَحْسَنُ
That tell my believing servants to say that
which is Ahsan.
Now, what is حَسْنَةْ or حَسَنَةْ حُسْنَةْ أَحْسَنُ
That there's two parts to this.
The way you say something, the tone, the
body language, the words you choose, and also
the meaning behind the words.
That how the words we choose to actually
say.
It makes a world of a difference when
you say something in a nice way versus
something in a harsh way.
How many people here have experienced?
I know sisters, both of you, it's a
lot.
It's not what you said, it's how you
said it.
Brothers, you heard that from your wives before?
It's not what you're saying, it's the way
you're saying it.
The point is we want to be heard
and acknowledged.
And if we want that, then we have
to be able to say it in the
right way.
And at times the right way is that
if the person does not feel understood.
So for parents, if your child does not
feel understood, that you don't get it, parents
just don't understand, they're not going to listen
to you.
Because they feel that my father, my mother
doesn't get it.
I'm living in this reality, they're living in
a completely different reality.
I'm trying to tell them something, they're not
understanding where I'm coming from.
But if they feel that you understand what
they're going through, then you can actually influence
them.
Because we want to influence our kids, correct?
We want to influence them in a good
way, based on the principles of our beautiful
religion.
But the way to do that is, number
one, we have to be able to understand
where they're coming from.
If they feel understood, you can influence better.
If they don't feel understood, whatever you say,
it could be the best speech in the
world, everything based on Quran and Hadith, it's
not going to go anywhere.
So part of that is, وَقُولُوا لِلنَّاسِ حُسْنًا
And Allah Subh'anaHu Wa Ta-A'la
when He said in the other verse, in
the Makkan Surah, وَقُلْ لِعِبَادِي يَقُولُوا لَّتِي أَحْسَنُ
Tell my believing servants to say that which
is Ahsan.
The word choice, the way you say it,
sometimes even the timing of it.
Might not be the best time to have
a specific types of conversation.
Especially between husband and wife.
Because why is it important to say it
in a good way?
Who can finish the ayah for me?
What comes after that part?
Because Allah says next, إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ
إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا Shaytan is
going to come and he's going to put
those thoughts in our minds.
Oh, what did he mean by that?
What did she mean by that?
Oh, your dad is like this.
Oh, your kid is like this.
Oh, so and so hates you.
And he's going to come and cause corruption
there.
Make us think of things that are not
even there.
But he's going to make us believe it.
And then when we start believing it, we're
going to react to that as well.
إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا And Shaytan
is a clear open enemy to the insan.
And nothing gives him more joy than to
see families struggle.
Especially husbands and wives.
To see them bickering and arguing over things
because of misunderstandings that happened.
Something was said or something was done.
It was taken in a specific way.
That's why this principle is extremely important that
how do I say it?
And it's very simple.
Instead of using you statements because the moment...
If I tell you...
Where's somebody?
If I tell you that you didn't give
a very good answer today.
Do you like that statement?
And I'm being soft by the way.
But think of how we communicate.
It's always you, you, you, you, you.
The moment you talk like that it is
what is called a criticism.
When you're criticized how likely are you to
listen to what the person has to say?
More likely or less likely?
Less likely.
That if somebody is criticized the natural reaction
is always going to be they're going to
get defensive.
And they're going to say something back.
Or they're just going to shut us off.
But I want to be able to get
through to this person.
So one way to do that is I
take responsibility for my feelings rather than blaming
the other person.
By using statements like I feel this.
I notice this.
This leads me to worry about I notice
that you're not focusing on your schoolwork.
It makes me worry that maybe you're not
going to get into the school that is
good for you.
And I'm worried that your future is not
going to be the best.
I'm not saying that you're not working hard
and you're not doing what you're supposed to
do.
I'm saying this is completely my viewpoint.
So the child or the student in front
of me is more likely okay, if you're
feeling this way then don't worry about it.
I'm doing this.
I have a plan.
So we can have a dialogue here.
So the first principle is وَقُولُوا لِلنَّاسِ حُسْنًا
I want you guys to remember this.
وَقُولُوا لِلنَّاسِ حُسْنًا To say that which is
good.
Even if somebody comes at you.
Okay, where is this person coming from?
What is their complaint underneath it?
How can I respond to them in a
way that is going to break their hostility
towards me?
And when a person is able to do
this number one, if you can do it
you can emotionally regulate yourself.
That you're not going to get triggered and
respond in a way that is not healthy.
But rather we respond in a way and
why are we responding in this way in
the first place?
Why do I want to respond in this
way?
So why do I want to respond with
وَقُولُوا لِلنَّاسِ حُسْنًا Okay, so
that's good.
So that there's good communication and it doesn't
lead to any unnecessary arguments per se.
Okay, why else do I want to respond
with وَقُولُوا لِلنَّاسِ حُسْنًا Because it's Allah's command.
So if I respond in the way that
Allah wants me to respond what's the result
of that?
Okay, so Allah will rectify our affairs and
forgive our sins.
Okay, that's good.
You used the verse to counter that.
That's great.
But what's a simpler way to put it?
If I respond in a way that Allah
subhanahu wa ta'ala wants me to respond
what do I get from it?
حسنات, good deeds.
So the intention has to be there that
when these relationships are happening and I'm responding
in this way I am earning good deeds.
My effort is not going to waste.
And that's why we want to remember the
principle and you want to imprint it in
your mind that وَقُولُوا لِلنَّاسِ حُسْنًا Say to
people that which is good.
This is a command from Allah عز و
جل that in that moment if we can
consciously bring that because we're reactionary.
Things happen, we react right away.
But if we can pause for a little
bit and there's actually a technique that when
you're about to communicate ask yourself what's the
goal behind this communication?
If I'm going to confront somebody I'm going
to go talk to my child I'm going
to go talk to my spouse I want
to bring up something you ask yourself what's
the goal here?
If the goal is to put them down
to get revenge or just to get to
say your peace is that a good goal?
Should I follow through with it?
Should I try to change my goal?
What's a better goal to have?
Okay, so that's a good goal.
You want to create understanding.
That's a very good goal.
What else is a goal?
Be nice, okay, that's a good goal as
well to be nice.
Say that again?
Educate, okay, to teach somebody.
Okay, solve the misunderstanding.
So those are good goals.
Now, if I want to create understanding but
I'm just going to go and say whatever's
on my mind and use any language that
I want is that a good way to
do it?
And I'm just going to tell them of
everything they've done wrong in their life and
how they're no good and they've never done
anything good in their life is that a
good way to approach my goal?
Okay, so in terms of dealing with the
nerves and emotions and so on and so
forth.
So the second part is also if your
goal is a good goal, right?
The understanding and keeping the harmony and making
sure there's no hard feelings between people, that's
a great goal.
The second step is how are you going
to achieve this goal?
If the way you're going to achieve it
is not good then it's better not to
say anything.
So the way that we also approach that
because at the end we want to create
understanding.
We want to get through to the other
person.
We want them to understand us and at
the same time we want to understand them
as well.
Where are they coming from?
What's going through in their mind?
Why did it feel the way they feel?
So that we can understand and come together
to make a solution.
And this plays out everywhere.
Home, work, school, community, masjids, people you work
with.
Everywhere it plays out.
You might have a difference of opinion.
That doesn't mean that that relationship is now
destroyed all of a sudden or they hate
you or they're not on your side.
It just means they have a different viewpoint.
That's all it means.
But now how can we put these viewpoints
together?
So if the goal is not a good
goal don't go through with it.
If the goal is good but the way
you're going to do it is not good
don't go through with it either.
But we want to stick to وَقُولُوا لِلنَّاسِ
حُسْنًا If both of those are there then
go through with it.
But part of that is you're going to
mess up.
That's just normal human behavior that nobody gets
it perfect.
But the more we do it and especially
with that intention because it is the command
of Allah عز و جل.
Every time you try to do that you
are getting rewarded for it.
So the value that I put is in
my interactions, in my relationships, in everything that
I'm trying to do when it comes to
communicating with the other side is I'm trying
to get rewarded for it.
Because we spend so much time socializing in
environments where there's multiple people.
You're interacting with them doing other things.
If you really look at it how much
time do we actually spend in ibadah itself?
In a day.
In actual ritualistic acts of worship.
Salah, okay let's give 10 minutes for each
salah.
50 minutes.
Let's say there's Quran in there as well.
Another 10 minutes.
That's 60 minutes.
Can we add anything more to it?
Based on our busy lives?
Usually that's a good amount of ibadah that's
there.
Which means the rest of the 23 hours,
sleep is a good portion.
And the other things are work, home, kids,
friends, social aspects.
So opportunity for وَقُولُوا لِلنَّاسِ حُسْنًا to get
those hasanat.
And this, it helps us as well because
when the environment is there, when children feel
safe that I can come and say anything,
they will come to you first before they
go to anyone because they understand that my
parents are going to listen.
It's a safe space.
And same thing for husband and wives as
well.
That it's a safe space to say things.
Something's on their mind, something's rubbed them the
wrong way, that they can openly communicate about
it without the other person getting triggered or
belittling them or putting their feelings to the
side.
But rather, okay, where are you coming from?
Let's talk it, let's understand where we're coming
from.
So وَقُولُوا لِلنَّاسِ حُسْنًا The second principle we're
going to look at is another verse in
the Quran in which Allah subhanahu wa ta
'ala says عَسَىٰ أَن تَكْرَهُوا شَيْئَهُ وَهُوَ خَيْرٌ
لَكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئَهُ وَهُوَ شَرٌّ لَكُمْ
وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ Now this is
a pretty long verse here.
That perhaps you might dislike something and it's
actually good for you.
And perhaps you might love something but in
reality it is actually bad for you.
Allah knows and you don't know.
That's a pretty long verse.
How would you summarize this into a principle?
How would you summarize this verse into an
easy to remember principle?
Okay, so that's very good.
Can we make it more concise?
Something that's easy to remember.
So you're on the right track.
It's a good summary but can we make
it a little more concise?
No?
Okay.
Let's get some assistance.
Can we shorten this principle to something that's
easy to remember?
Okay, so that's great.
Allah Subhanahu Wa Ta'ala knows best.
Now this principle plays out in every situation
as well.
And it's not just necessary when you go
through like a big setback.
The context of this, it comes in the
verses of jihad.
That Allah Subhanahu Wa Ta'ala when He
legislated fighting for the Muslims, naturally you're going
to put yourself in a difficult situation.
You could lose your life, your children could
become orphans, your wife could become a widow.
There's a lot of difficulties that comes with
it.
So nobody's jumping for joy and be like,
yeah, I'm going to go and put myself
in that situation.
Rather people are going to be a little
hesitant.
But Allah Subhanahu Wa Ta'ala says that
perhaps you might dislike something but in that
there is a lot of good because justice
comes through that.
The establishment of the truth comes.
The message spreads.
And perhaps you might love comfort.
You want to stay away from that arena.
You want to just take it easy and
enjoy ease and comfort.
But in that could be bad for you
in the sense that evil is going to
spread.
Injustice is going to spread even further.
That nobody is standing up to that.
That the situation is going to become worse
for you in the long term.
Maybe in the short term it will be
good for you.
But long term it could be extremely detrimental
towards you as Muslims in your societies.
And he says, وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
And Allah knows best and you don't know
the reality of the situation or what the
end goal is going to be.
So to simplify the principle as our brother
said, that Allah knows best.
Now while theoretically this is easy, how do
we put it into real life situation?
You wanted a job and you're really looking
forward to it because you thought that that
would open multiple doors for you in your
future.
And you did your best, you went for
the interview and you didn't get the job.
How do you implement this principle?
Okay, so if the fact I wanted it
and I didn't get it, that means there's
good in there for me.
And say if I did get it, so
that's the best choice that's there.
Okay, so that's good.
Let's look at it another way.
How many people are tired at the end
of the night?
Everyone's tired at the end of the night?
Okay.
And what do you want to do when
you're tired at the end of the night?
Sleep, let's say before sleep.
Lay on the bed, go on the phone
and not talk to anyone.
Okay.
All right, good.
Lay on the bed, not talk to anyone
and scroll through TikTok.
All in the same page, inshallah.
How can you take this?
Because we can understand it when it comes
to like a big thing.
Okay, you know, it didn't happen.
There's a loss in the family.
You know, I wanted things to work out
but it didn't happen.
And Allah knows what's best for me.
Understandable.
Now, let's take it to a day-to
-day thing.
You're tired at the end of the day,
you're tired, you know, you want to say
that, hey, I'm tired, I had a long
day.
How can you look at that?
Is that tiredness something you like or you
dislike?
Dislike, right?
Nobody wants to feel tired.
How many people get up and say, I
can't wait to be tired tonight?
Anyone?
Nobody, right?
So how can you take this principle and
apply it to this simple situation?
Okay, so even though you're tired, it's a
good thing.
Now, let's take that a little bit deeper.
How is that a good thing?
Okay, so that's good.
So we'll take that and simplify it more.
The question is, why are you tired in
the first place?
Because you've been working or you've been, or
for the sisters too, you're working or you're
taking care of the household responsibilities and you're
tired because of that.
If you're in school, you have exams, you're
studying, you're tired, understandably so.
So the reason why you're tired, okay, why
are you doing that in the first place?
Why are you going to work?
Why are you working your behind off?
Why are you taking care of your family?
Why are you doing all these things to
make sure your kids grow up in a
friendly, good, safe environment?
What are you hoping for?
Some reward, right?
So the reason you're tired is because you're
doing this for the sake of Allah to
begin with.
Is that a good thing or is that
a bad thing?
That's a good thing.
So the reason I'm tired is because I'm
going out and I'm doing this to earn
Allah's pleasure.
I'm responding to His command.
I have these responsibilities that I have to
fulfill.
I have to take care of this.
And in that, I am getting hasanat.
I am being rewarded for that.
If my intention is there, if I'm just
doing it because life tells me to do
so and this is what I signed up
for, then we are not going to walk
away with the reward.
So the reason I'm tired at the end
of the night is because I've been doing
this thing.
And I accept that.
It's okay to feel that.
You don't have to feel bad that the
fact that you're tired.
You're not Superman.
You're not created to be a robot, to
be somebody who can just function and not
feel tired at the end of the day.
But there's a reason behind that.
And that is because we are going out
and responding to the command of Allah Azza
wa Jalla, which means I accept it.
I allow myself to feel that.
So part of going through difficulties is something
that is called acceptance.
So acceptance and commitment therapy is that you're
going to go through negative emotions.
You're a human being at the end of
the day.
You're going to experience loss, tiredness, difficult situations.
Accept it.
Don't fight it.
It's part of life.
It's okay to experience.
But recognize when you accept it that what's
coming, where is it coming from?
What opportunity does it present for you?
You didn't get the job that you want.
That's fine.
Accept it.
There's good in it.
But I keep going.
It doesn't mean that I give up and
I defeat.
Maybe at this time it might not be
the best thing.
But it doesn't mean in the future as
I grow, I become a better individual, I
upgrade my skills, then Allah Azza wa Jalla
is going to open that for me.
Because it can also be that, you know,
we don't want to feel tired at the
end of the day.
But what happens, okay, if I don't take
care of these responsibilities?
Maybe I get comfort and ease right now.
But in long term, what's going to happen?
That I might love this right now, but,
وَهُوَ شَضُّ لَكُمْ Long term, it might be
something that's bad for me.
So even in these little things, right?
The child might be too much energy and
you're tired and it's irritating and you want
to think, but to pause that maybe I
might dislike this.
But this is an opportunity for me to
nurture this child, to gain hasanat from that.
So the principle once again, عَسَىٰ أَن تَكْرَهُ
شَيْئَهُ وَهُوَ خَيْرٌ لَكُمْ You might dislike something,
but in reality behind the scenes it's good
for you, it helps you, it strengthens you,
it makes you a better individual, it makes
you grow.
But had that difficulty not be there, we'll
just take it easy.
And then later on, like, oh my goodness,
now I have to go and rush through
things.
And perhaps we might like that ease and
comfort, but long term it could be something
that is detrimental to us.
So we want to look at that from
this perspective as well.
That things are going to happen, it's not
going to go through your way.
But once again, how do I respond?
I might not like the situation, I accept
it, this is Allah subhanahu wa ta'ala
will for me.
So being pleased and content with the decree
of Allah عز و جل.
But that doesn't mean be complacent, that you
don't do anything after that.
It means I accept it, but then I
try to do what I can.
So for example somebody has, like a health
condition.
They feel pain and, you know, they don't
really want to interact with others or, you
know, go to family outings per se.
Right?
Something that they might dislike because of their
condition.
But how can they turn that into a
higher principle per se?
How can they make that experience, even the
fact they might dislike it, but how can
they turn it into something that is khairul
lahum, something that is good for them?
Okay, so try to go once in a
while.
Okay, that's good as well.
Okay, so to be able to be patient
and look at the good things that's there.
So once again, it comes back to the
same principle as well, that why are you
doing it in the first place?
What are you hoping to get from it?
Are you just hoping to maintain family relationship?
That could be a value, that somebody could
have that family is important to me, you
know, no matter what, I'm going to be
able to show up and that's praiseworthy.
But how can we take it one level
further?
It becomes for the sake of Allah Azzawajal,
that I'm going through, I'm tired, I don't
want to deal with this, but alhamdulillah, I
have the ability to look after my family.
I have kids that are there in the
home.
Our home is a lively, vibrant environment.
And that tiredness that you feel becomes like
an act of ibadah, because the intention is
there for the sake of Allah, which leads
us to the next and final principle that
we're going to cover today.
And this is a prophetic principle.
And the Prophet ﷺ, he said in a
hadith, and Imam al-Bukhari, and multiple scholars,
they start their book with this hadith at
times, because it's such a vital principle.
Anyone want to take a guess what it
is?
إنما الأعمال بالنيات That the hadith, إنما الأعمال
بالنيات وإنما لكل مريم ما نوى That indeed
actions are by intentions.
The reward of an action, the wording is
very specific, right?
إنما is for hustle, you're restricting something.
That the actions, what you get from it
is what you intended.
So if the intention was, you know, just
to hang out with family, for example, then
a person gets that.
They got to visit family, and they had
a good time, and they maintain times of
kinship.
It's important to them.
It's their father's friend or mother's friend, and
they wanted to make sure that this relationship
stays alive.
Alhamdulillah, good for them, which is praiseworthy.
It's a good thing, good value.
But then they miss out on the other
component, which is to get that hasanat, to
get that reward from Allah عز و جل.
Because in reality, to just go back a
little bit, the actual ibadah, the ritualistic actions
we actually spend is a little bit of
our time.
Most time we're engaging with people, dealing with
family, going to work.
So all this entire playing field is an
opportunity to get more hasanat.
So how do we capitalize on that is
through that intention.
What's the reason I'm doing that?
You can have two people, both studying to
be doctors.
One is getting rewarded day and night because
of that study, and the other person is
getting nothing out of it.
Or they're just getting the paycheck, and they're
going to get the fame and accomplishments that
comes with it.
But the other person is getting that, but
they're also getting hasanat, good deeds, day and
night.
The difference is because the intention that's there.
Why are they doing that action in the
first place?
When an act of ibadah is there, intention
is needed for it to be accepted.
That when we stand in front of Allah
عز و جل, there's an intention there, that
I'm standing here to perform salatul asr, in
my heart I'm saying this, and I'm doing
it for the sake of Allah عز و
جل.
If it's not for the sake of Allah,
it's not accepted.
But I do it, what am I doing?
Who am I doing it for?
This is for acts of worship.
Now, there's another thing.
There is sins as well.
You know, a person can be tempted by
something, and they just kind of move on.
Do they get good deeds for that?
Yes.
Why?
Okay, so somebody who thinks of doing a
bad deed, but they leave it off, then
they're rewarded for it.
So I'm just gonna add something to that.
If the person leaves it for the sake
of Allah عز و جل, they remind themselves
that, you know, this is not allowed, I
value my relationship with Allah, even though they're
very inclined to that, it's something desirable to
them, but they decide not to do it,
they're being rewarded for that as well.
Pardon me?
Yeah, whoever leaves something for the sake of
Allah عز و جل, then he will replace
it with something better for them.
And intention is so vital, we'll get to
that.
Then comes permissible things, that if you do
it, you're not rewarded for it, if you
don't do it, you're not sinful at the
same time.
Most of our time is probably spent in
these areas.
We do hang out with the family, we
do things, you know, talking to other individuals,
permissible things hopefully, but how do you capitalize
on it?
How do you go to sleep, still get
hasanat?
How do you eat a meal, still get
hasanat?
How do you play with your kids, still
get rewarded for it?
How do you spend time with your spouse,
still get rewarded for it?
It's through that intention that I'm doing this
to nurture my children.
I'm doing this to develop that connection with
my spouse.
I'm doing this to, I go to work
because there's a responsibility that's been placed on
me, and I'm responding to the command of
Allah عز و جل.
If a person does that, then all these
things get turned into acts of ibadah.
And even studies have shown that, and what
they call is mindfulness, right?
That you live a more meaningful, mindful, purposeful
life, is actually shown to give people more
mental well-being.
They live happier lives, per se.
Now, we surpass this by miles, because we
have that ikhlas, the sincerity concept.
That when I do things for the sake
of Allah عز و جل, I know that
it's not going to waste.
How do I know that?
Because Allah عز و جل says, إِنَّ اللَّهَ
لَا يُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا Allah will
never, never ever, waste the effort of the
one who does good.
No matter how small it is.
But the thing is, intention takes a proactive
approach.
Because we're used to kind of just functioning
on autopilot, right?
You just do things, everything is routine.
You wake up, hit the alarm, and you
know exactly what's supposed to happen until the
time you go to bed.
Which means a lot of things is just
automatic.
But that's why the scholars, they say, that
the عَدَاتَ الْعُلَمَةِ عِبَادَاتِ And عِبَادَةَ الْأَعْوَامِ عَدَاتِ
Which means that the habits of the righteous
and the scholars are actually acts of worship.
Because of that presence, that mindfulness, that they
come to the present moment and they know
why they're doing what they're doing.
But the actions of the general people per
se, or the عِبَادَةِ, the acts of worship
of the regular people, is habits in a
sense.
Because it's just routine for them.
There's no presence, there's no mindfulness, there's no
coming into the present moment and understanding why
I'm doing what I'm doing.
And this is a very important principle, so
important that some of the علماء, they said
that this is half of the deen.
That sincerity to Allah عز و جل is
one half of the deen.
What's the other half?
Marriage, okay, nice.
Nice, I like that answer.
ثواب صواب, so متابعة you mean.
So there's two aspects to, when it comes
to acts of عِبَادَةِ.
One is number one, sincerity to Allah عز
و جل.
It has to be done for His sake.
The other is that it's done the right
way.
And what's the right way?
The way of?
The Prophet صلى الله عليه وسلم.
If anyone of this is missing, then the
act of عِبَادَةِ is not technically accepted.
But when it comes, this is for acts
of worship, right?
So when we go to salah, for the
sake of Allah, but then I have to
do it in the way that we've been
taught by the Prophet صلى الله عليه وسلم.
I can't say Allahu Akbar, go to sajdah
first, then get up and say Fatiha, and
then make ruku.
No, that's not the way the Prophet صلى
الله عليه وسلم taught us.
But when it comes to general things, these
day to day activities that you and I
go through, just by having that intention for
the sake of Allah عز و جل, it
becomes an act of عِبَادَةِ, which means you
and I get حسناتِ.
So now how do we tie these three
things together?
وَقُولُوا لِلنَّاسِ حُسْنًا Let's say that which is
good.
To be pleased with the decree of Allah
عز و جل that whatever happens, I know
there's good in it.
But that doesn't mean I become passive.
And the last one is that actions are
by intentions.
Okay, what is my intention?
Let me set intentions as I go through
my day.
Let's not go through it, but this time
I'm going to do this.
This is my salah time.
This is when I'm going to be present
with my kids.
This is when I'm going to nurture my
relationships.
And you want to set high intentions.
Why?
I'm going to end with this.
I only want to take 45 minutes.
And we're almost there.
But I want you to think that, okay,
these three principles, how are you going to
tie them together in your life?
How am I going to be able to
speak good?
How can I go through the difficulties of
this life?
Because it is going to be difficult.
Allah ﷻ says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ
That we have created insan and kabad in
hardship.
One thing happens, another thing comes.
Then another thing comes.
The only real rest truly is that when
you and I are going to leave this
world.
But that doesn't mean that we can't enjoy
the process.
We can't enjoy the process and make the
most of the moment.
So the Prophet ﷺ said that people are
four types.
That the first one is, Allah ﷻ has
blessed this person with ilm, with knowledge, and
with wealth as well.
So this person has both.
And they utilize it in the service of
Allah ﷻ.
So that's the highest level.
The second category is, Allah ﷻ has blessed
this person with knowledge.
So they know their deen.
They do their best to act upon it.
But they don't have wealth.
They don't have a lot of wealth.
So they are unable to do what the
first person is doing.
But what they do have is they have
an intention.
That if I was blessed with that same
amount of wealth, I would be doing exactly
the same thing or even more.
And the Prophet ﷺ said they're equal.
Why?
Because of that intention.
And if they're truthful, not a fake intention.
That, you know, you just make an intention
for the sake of making the intention.
But in reality, if it came, it would
be spent in completely different avenues.
But a true, sincere, genuine intention, being truthful
with Allah ﷻ, the reward is the same
for them.
That's how powerful that intention is.
That it elevates our ranks.
And we should all make that intention.
That if Allah gave me this and opened
the doors for me, I would do this,
this, this for the ummah.
I would do this, this, this for the
community.
I would do this, this, this for my
family, for other people who are needy, for
my family back home, so on and so
forth.
And then the third category is that somebody
who Allah ﷻ has not given knowledge to,
which means they don't understand their deen, but
He's given them wealth.
And they use that wealth to do everything
that is wrong.
Everything under the sun that is wrong, they
use that to do that.
Then the final category is the one who
Allah ﷻ has neither given knowledge, so they
don't know anything when it comes to their
purpose in life, nor do they have wealth.
But the intention is, if I had wealth
like this guy did, who is doing everything
that is haram, then I would be doing
the same thing as well.
They are also equal in sin as well,
because of that azeema that's there, that seriousness
to commit those acts of disbelief.
But what's preventing them is that they don't
have the access or the resources to actually
do that.
But had they had it, they would be
doing the exact same thing.
So intention is, we want to set that
intention.
Mindful living, purposeful living.
Set the intentions for the day, what you're
going to do.
Come in the present moment.
Implement, speak good.
You might want something, it doesn't work out
your way, you know you're getting rewarded for
it.
And you might dislike something, and it didn't,
and in that struggle, that hardship, you remind
yourself of why you're doing it.
What's the reason for it?
And then we're earning hasanat.
So we want to take this and implement
this.
Three easy principles.
How can I implement this?
How can I speak better?
How can I be pleased with what Allah
ﷻ has given me while still trying my
best?
And how can I set good intentions as
I go to my days?
And something could be that, you just remind
yourself.
Just tell yourself, I'm tired because of the
fact that I'm working hard, looking after my
family.
Something comes in, I want to say the
right thing.
Allah ﷻ give me the ability to say
the right thing.
Something happens, I know this is good for
me.
I might not see it right now, but
I know Allah ﷻ has a plan for
me.
How many people here, you went through something
in your life, and at that point you're
like, I don't know how this is going
to like, I really wanted it but didn't
work out.
And then few years down the road, you're
like, you know what?
If that didn't happen, all of this would
not have happened for me.
Anyone felt like that before?
We're living examples of these principles to begin
with.
But sometimes we're just a little bit hasty.
But part of that is trying our best
and putting our trust in Allah ﷻ.
May Allah ﷻ give all of us goodness.
May He give us the ability to speak
good.
May He give us the ability to be
pleased with His decree.
May He make us sincere for His sake.
May He allow us to have high intentions
and a work ethic that backs that up.
May He give us tons of good deeds
that will come on Yawm al-Qiyamah.
And they're because of the reason of having
those noble intentions.
May He be there for our brothers and
sisters all across the world.
Alhamdulillah Rabb al-'alameen.