Fajr Reminders - Mahmood Habib Masjid and Islamic Center

Auto-generated transcript: Bismillah ar-Rahman ar-Rahim. Alhamdulillahi Rabbil 'Alameen. Wa salatu wa salamu ala ashrafil anbiya wal mursaleen Muhammad wa rasool Allahi sallallahu alayhi wa ala alihi wa sahibu salam. Tasleeman kathiran kathira. And then, my brothers and sisters, we have been talking about the importance of the niyyah, the importance of the intention, and the importance of ikhlas wal niyyah, which is the sincerity of the intention. This is absolutely critical and as I mentioned to you in the hadith yesterday in Sahih Muslim, Allah specifically mentioned the three people who even though on the face of it they would have done not just good things but the best of things. Yet, because their intention was corrupted, Allah will order that they should be put into the hellfire. We ask Allah for protection from this. One is a martyr, one is a qari and alim and the other one is a philanthropist, a generous person who has wealth spent in the path of Allah, but it is not accepted because the intention was impure. Somebody asked one of the Salafi, "Who is a sincere person? Who is the person who has Ikhlas-un-Nihil?" I see the response. He said a sincere person is one who conceals his good actions just as he conceals his evil actions. Ajib Subhanallah, if you think about this, how we live now today in a completely upside down world. Totally upside down world where we advertise and tell the whole world about our actions. Totally opposite. It. He says a sincere person is one who conceals his good actions and in the same way as he would conceal his evil actions. If he did something wrong, he would conceal it. He conceals something good in the same way. That is the pinnacle of sincerity because if you have done the action only for the sake of Allahﷻ, who needs to know? Allah. Allah knows already. So if you tell even one other person, you're telling one person who does not need to know. So why are you telling? If I did my action for the sake of Allah, only Allah needs to know, nobody else. So if I tell anyone else, if I tell my own mother, my father, I'm not talking about but Facebook and all, forget that. Even my own closest and dearest people, even if I tell even one, why am I telling them? They don't need to know. What does that person have to do with this action? Are you looking for a reward from that person? Then your action is gone. Then your action is gone. If you're not looking for a reward from that person, why are you telling them? Then they asked him, "What is the pinnacle of sincerity? What is the peak of sincerity?" He said, when you detest being praised by people. When you detest, not just dislike, you detest being praised by people. This is the pinnacle of sincerity. A Sahabi, R.A., once asked Rasulullah ﷺ whether he would be rewarded for an action that he performed secretly, but somehow people learned about it, and he felt pleased about this. Sometimes when you read the Seerah, and that's one of the many reasons why we should study the Seerah, when you see the questions that the Sahaba asked Rasulullah ﷺ, you see the Ihsan of the Sahaba on us. Because without these questions, we would not have known these intricacies of Deen. And these are such beautiful questions. So, he is asking Rasulullah s.a.w., will I be rewarded for an action which I did secretly but somehow people learnt about it and that made me happy. Rasulullah s.a.w. said that he would receive double the reward. He would receive double the reward. One reward for performing the action secretly. So his whole intention that nobody should try to nobody should find out that itself will give him a reward and the other for this becoming apparent without his wishing for it or making any effort to make it public the two rewards one reward is for doing the action secretly and the second reward for not doing anything to make it public for not even wishing that But it happened. May Allah have mercy on us. We do the action, we put it on Facebook, we put it on Instagram, we put it everywhere, all over the place, then we go and check how many people liked it, how many people, what is the interaction. SubhanAllah. Ajib. May Allah have mercy on us. I'm not talking about, for example, teachers who are teaching and then they put their course content for their class in whichever meeting that's a different issue that they are doing it for a particular reason for the people to reach it and so on I am talking about generally when we do this and then the whole issue here is not the physical action did I check did I not check issue here is your heart are you concerned about that maybe you got a million views but you might have somebody who has a million views they don't even know about it they don't care they don't monetize that they don't try to make money out of that Then, Inshallah, this person's niyyah is secure. Despite that, people come to know, Alhamdulillah, it did not happen because of this person wishing that. So, the explanation that has been given here is this. Performing actions secretly denotes sincerity, for which a person will be rewarded, Inshallah. When the action becomes apparent, and this is the key thing here is, the action became apparent, not because this person wanted it or not because this person made some effort, it became apparent for whatever reason, without his control. Then others are also encouraged to emulate this action and therefore, the person is rewarded also by the mercy of Allah . But the key thing here is, did you want this to happen? And only Allah and you know this. And that's the reason why this sincerity is such an important thing and such a critical thing because there is no third person who is going to vouch for this. Between Allah and his slave. We know the hadith in Muslim where Rasulullah Sallallahu Alaihi Wasallam he said whoever initiates or initiated a good practice in Islam will receive the reward of whoever practices the same thereafter. So if you start something good or if you tell somebody to do something good and that person is doing it, then Inshallah, you will receive the reward of that person's action and that person also will receive the full reward for that. But you will also receive the reward because he is doing it because of your initiative. And then somebody else learns from that, and you will get that reward also. Somebody else learns from that, you get that reward also, and this will continue as long as Allah wishes. And however, the same thing also applies to something evil. So this is very important for us to understand. This is the reason why bid'at are such an evil thing. When you start something which is shirk, which is some kind of corruption of deen, and somebody does that, and then other people do it, and so on, then you get the punishment in the negative reward of all of those people. And just because you started this with a good intention doesn't mean anything. The biggest danger of Bida'at is that every Bida'at starts with a good intention. Right? Somebody who goes to a grave, for example, and worships there, goes and makes sajda, goes and makes tawaf to the grave, People do all this and more. Why are they doing it? They are doing it to honour the person in the grave. Here is so-and-so, we love him, we honour him, he was a great person, so we want to respect him. So, we do all this. All of that amounts to shirk. Because you are doing it, because you are an influential person, somebody sees you and they also go and do it. That's why it's very important, especially for people who are seen as important in society, to be very careful about what they do. Because you might do something, but somebody takes you as a Dalil for doing the same thing. If you are doing something wrong, somebody says, no, no, but you see, if it was wrong, so and so would not have done it. So you are now the proof for that person for doing something wrong. I was talking about a couple of speeches of mine on ostentatious weddings. So I was telling somebody about the evil of ostentatious weddings, of spending colossal amounts of money on all kinds of show, because all of this is israf, it is all israf and Allah subhanahu wa ta'ala cursed the people who make israf. إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينَ (Inna al-mubadhirina kanu ikhwan ash-shayateen). Allah said the people who do israf, definitely they are the brothers of shaitan. So I was telling someone, that person says I went to this wedding and he gives me the names, specific names of people who are big people in this city, big in deen and also big in dunya. Gholama heads of institutions he tells me so and so was there so and so was there so and so was there so and so you are the only person who was not there and you are saying it is wrong if it is wrong how is it all these people were there what is the answer so that is why it is even more important so don't say no no I am going there to correct them you are not going to correct you are going there to eat the biryani simple It's simple. You're going there so that you will be known. Oh, I went to this big shadi, this big you know, wedding of this big family. So I was people think oh, must be a this person also must be a big person or they would not have been invited. They were invited there because there were some significant people. If you want to correct did you correct? You didn't correct. You didn't ask anybody. You didn't say anything. How will you correct in the middle of that thing anyway? I'm telling you some replies People ask me, "Why did you go?" No, I went for reform. What reform did you do? You went without eating anything. What reform did you do? So it's very important, it's extremely important for us to ensure that we do the right things and we do them for the right reasons because we are answerable to Allahﷻ. And Allahﷻ considers the intention. In conclusion, let me say, there are three conditions for any deed to be accepted....

Auto-generated transcript: Bismillah al-Rahman al-Raheem, Alhamdulillahil Rabbil 'Alameen, wa salaatu was-salamu ala ashrafil anbiya wal mursaleen, Muhammad ar-Rasool Allahi sallallahu alayhi wa ala alihi wa sahbihi ajma'in. Tasliman kathiran kathirah. Humma ba'du, my brothers and sisters, Ya Rasulullah sallallahu alayhi wa sallam, we know the first hadith in Bukhari, narrated by Umar ibn al-Khattab radi allahu anhu, where Rasulullah sallallahu alayhi wa sallam is reported to have said: "He said, the reward of the deed is based on its intention." This applies obviously to the Akhira where we get the rewards, but it also applies to the Dunya because in our actions, whatever we do, the reward comes based on the intention. If you do it sincerely, with the intention of helping somebody, doing something, not to show off, not to propagate your own image, then you get a beneficial reward for that. On the contrary, if you do something just to show off, just to show people that you are doing something, then there is no reward for that with Allah and there is no reward God for that, for ourselves in this dunya. We know the hadith of the Salas. This is one of the most important hadith of Rasulullah, the hadith of the three. And that hadith is that Rasulullah said, Abu Hurairah narrates, I heard the Messenger of Allah say: "Say, the first of men whose case will be decided on the Day of Judgement will be a man who died as a martyr. He will be brought before the Judgement Seat, Allah will make him recount his blessings, that is all the blessings which he had bestowed upon him, and he will recount them, the man will recount them and admit having enjoyed them in his life. Then will Allah say, what did you do in response to these blessings? He will say, I fought for Allah. Allah will say, you have told a lie. You fought that you might be called a brave warrior and you are called that. And then orders will be passed against him and he will be dragged with his face downwards and cast into Jahannam." Hayyadu Billah. Then will be brought forward a man who acquired knowledge and imparted it to others and recited the Quran. He will be brought and Allah will make him recount his blessings. And he will recount them and admit to having enjoyed them in his lifetime. Then Allah will ask, what did you do in response to or to requite these blessings? He will say, I acquired knowledge and disseminated it and recited the Qur'an seeking your pleasure, Ya Rab. Allah will say, you have told a lie. You acquired knowledge so that you might be called a scholar. And you recited the Qur'an so that you might be called, he is a Qari. And such has been said. And orders will be passed against him. And he will be dragged with his face downwards and cast into the fire. Then will be brought a man whom Allah subhanahu wa ta'ala had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount his blessings and he will recount them and admit to having enjoyed them in his lifetime. Allahﷻ will then ask, what have you done to requite these blessings? What have you done in response? He will say, I spent money in every cause in which you wished that it should be spent. Allah will say, you are lying. You did that so that it might be said about you, 'He is a generous man.' And so it was said, then Allah will pass orders and he will be dragged with his face downwards and thrown into Jahannam. May Allah Ta'ala save us from the corruption of our niyyah and grant us ikhlas al-niyyah. First three people, all three Muslim, all three doing things which we know to be, Alhamdulillah, inshallah, good. And that's why the Sahaba, they used to do good and fear Allahﷻ, that this good which they are doing may not be accepted by Allahﷻ. Because Allahﷻ is not compelled to accept what we do. Allah is not forced to accept. We go and present to Allahﷻ. It's up to Allah to accept or not to accept. So, how to ensure, inshallah, that our deeds will be accepted? Number one, do them with ikhlas. Do them with only the intention to please Allahﷻ, nothing else. Second thing is, continuously check this niya. The ulama say that it's like going into a big fair or big marketplace with money in your pocket. So, you've got this wad of notes in your pocket and you are going into this big hujum. What will you do? You know there are big pockets, you know that people are after it. So what you will always have one hand on this money right? You will constantly check this money: I took the money yes, but do I still have it? Otherwise it is very likely that you, by the time you reach whichever shop you were going there to buy, and you put your hand in your pocket and the money is gone, the pocket is empty. This happens. There is nothing new, your wallet is gone. So if you want to make sure that you still have the money, you have to continuously keep on checking: do you have same thing? With the When we start, alhamdulillah, inshallah, we have ikhlas. But does this ikhlas continue throughout my life, throughout this amal? Or does somewhere shaitan come in to corrupt that? Right? Shaitan corrupts in many ways. Shaitan, first and most important, shaitan, oh, mashallah, mashallah, mashallah. At this age, mashallah, you are coming to salatul fajr by jama'a, wallah. Look at all the kids here. Nobody is only Ahmed so Ahmed may Allah bless him and may Allah protect him. You might feel, 'Oh mashallah, I am, I am special.' Yes, you are special, but the minute you start believing that you are dead seriously, you say, 'Oh I pray salatul fajr, oh I am giving so much of charity, oh I am praying tahajjud, nobody else no.' Never allow that to happen. Shaitan does this. Happens to me all the time. The minute I give a khutbah, 'Oh Mashallah, Mashallah, My Sheikh Baharul Rung.' You are a sea of knowledge. What? Garbage. Sea of knowledge, I am not even a drop. That's why I see, I very strictly prohibit when they write posters and so on: For me, Great Speaker. This I said remove every single thing. Put my name. My name is what my parents gave me Alhamdulillah. It's a good name. I am not interested in anything more. You have to write something. Write A normal title, whichever it is. Other than that, nothing. I fear for myself. I don't care. You write some nonsense and that goes into my head, then I am dead, before Allah. Constantly, that's why Nabi said to his Sahaba, he said, I am not afraid for you that you will worship idols. He said, Alhamdulillah, I am not afraid for you that you will worship idols, that you will actually go and commit shirk. This I am not afraid, you will not do this but he says I am afraid that you will do shirk khafi, hidden shirk. Hidden shirk. Allahﷻ promised to forgive everything except shirk, so "inna allaha la yaghfiru ay yusharakabihi wa yaghfiru ma dhuna dhalika mayyasha limayasha." Allah will not forgive the one who makes sex, joins partners with you. Other than that, Allah will forgive whatever He likes. So, Nabi said, I fear for you shirk khafi, hidden shirk. They said, Ya Rasulullah, what is hidden shirk? They said, hidden shirk is to do something for Allah, but in your heart you want to please somebody else. And he said, hidden shirk is so hidden, it's like a black ant crawling on a black rock in a pitch-dark night. And the antidote for that is constantly to keep checking and constantly to make istighfar because when you make istighfar Allahﷻ forgives. Somebody asked this question to Shaykh al-Uthaymeen rahmatullah alayh: he said to him, 'Ya Shaykh, I have my qiraat is is good. I recite Quran well. So, whenever I am there, people always put me forward to lead salah. So, when I am leading salah, say I have the intention that I will recite say 20 ayats. But the minute I start reciting, when I have done two or three ayats, the thought comes into my mind that I am doing this to please the people, not to please Allah. I'm doing this so people will say, oh, mashallah, what a beautiful Qari, what beautiful Qara.' So this thought comes in my mind that I am doing this to please the people, not to please Allah. What shall I do? The Sheikh asked him, what do you do? He said, I cut short my recitation. Sincere man. He said, I'll, he thought he will recite 20, but by the time he's on the second or third ayah, so he said, I maybe just read one more ayah and I go into it. Why I cut short my recitation. The Sheikh said to him, Do two things. Firstly, the minute this thought comes, you make istighfar. Because, wallah, maybe this is true, maybe there is some contamination in your niyyah. So, istighfar does not mean that in the middle of the Quran he is saying astaghfirullah. No, in his heart, he is asking Allah for forgiveness. And then he said, then increase your recitation. If you wanted to recite 20, recite 30. He said, beat shaitan. Because shaitan is doing this. This waswasa is coming from shaitan. This is not good intention, this is shaitan. Shaitan because shaitan is seeing that because of your recitation people behind you they are connecting with Allahﷻ, they have got khushu', and you know so shaitan wants to spoil all that, so therefore he puts this thought in your mind: no, no, no, this is only for to show off. So he said, beat shaitan, do more, don't cut it short but make it simple right? Similarly sometimes what happens is if you want to give charity, right, and you put your hand in your pocket, you thought you will take out maybe 10 rupees or 20 rupees, and suddenly you find you got a 500 rupee note or are they still legal or not I don't know whatever anyway, so we keep changing our note. So supposing we put 500, then the immediate thought is 'I wanted to give 20.' Give 500. Allah wrote this Alhamdulillah. Allah gave me 500, I can give 500. And if Shaitan puts another 500 until he runs away, beat Shaitan at this game because Shaitan does this. This is all from Shaitan. Shaitan does this anytime you want to do something good,...

Auto-generated transcript: بسم الله الرحمن الرحيم. الحمد لله رب العالمين. والسلام على شرف الانبياء والمرسلين. محمد رسول الله صلى الله عليه وعلى آله وصحبه وسلم. تسليم كثيرا كثيرا. Umar Baidu, my brothers and sisters, we focus on our actions, we focus on what we should do and things which will help us, inshaAllah in this dunya and in the Akhira. When we do that, it is important also to focus on what lies behind each thing. For example, one of the scholars says that some actions are worthless if some other things are not done along with them. For example, he said, a person claims to fear Allah. A person claims to fear Allah subhanahu wa ta'ala. Yet he does not abstain from sin. Yet he does not stop from committing sins. Therefore, the claim is futile. The claim has no meaning. Because if a person says, I fear Allah meaning, I fear facing Allah subhanahu wa ta'ala on the day of judgment and answering for committing sins. But he does not stop committing sins. He continues to commit sins. Then where is the fear? Then this claim that I fear Allah is false. For example, Allah prohibited leaving Salah. Right? Salah is farth. And Allah prohibited us from leaving Salah. But somebody says, I fear Allah, but he does not pray. So where is the fear? Allah prohibited us from telling lies. A person says I fear Allah but he tells lies. Allah prohibited us from deceiving people. A person says I fear Allah but he deceives people. Allah prohibited us from using bad language. A person says I fear Allah but he uses bad language and so on. so when we claim to have the fear of Allah subhanahu wa ta'ala the fear of answering to Allah that we will be called to account alhamdulillah this is a good thing but this must be supported by our actions simply saying it is not enough. Simply saying it is not enough. So a person who says he fears Allah subhanahu wa ta'ala yet he does not abstain from sin therefore is invalid. Similarly, a person says I look forward to the reward from Allah , yet he does not perform any good deeds. So that means this reward, this hope for reward has no meaning. Because if I hope for reward, reward is forward, reward is Allah did not say I will give you reward anyway. Allah said, man jaa abil hasanati falahu ashru amthaliha. The one who comes with one good deed, Allah said, I will give him ten times likewise. One is to ten. Somebody comes with one good deed, Allah said, I will give you ten likewise. But if you don't have any good deeds, you don't do any good deeds, then where is the 10 or Allah did not say do nothing I will give you no. So person says I fear Allah but he does not abstain from sin. A person who says I hope for reward from Allah yet he does not perform any good actions. These claims are false. So if we are claiming that we look forward to Allah as reward then it is important make sure that we do good deeds, both in terms of the rights of Allah and in terms of rights of people. And the third thing he said was, he desires to do good actions, but there is no firmness, there is no resolve in that desire. For example, somebody says, well, you know, I want to make Hajj. Have you made Hajj, Farz Hajj? Because you are able to do it, Allah has given you wealth and health and everything else. So Hajj is Farz on you. So what about Hajj? No, no, I have intention, I will do it. Do you have a passport? No. If you don't have a passport, next question I cannot ask, did you apply for a visa? For the visa you need a passport. So, you have no passport, obviously no visa, obviously no ticket, obviously no arrangements. Have you taken leave? If you are working in a company or something, have you taken leave? Do you have vacation time to go? So, nothing has been done? No, I want to, I will make Hajj, I have this… What kind of thing is this? Makes no sense. I mean, you want to say, you say you want to do something good, alhamdulillah, but that's a good intention, but that intention is not backed with anything. There is no resolve, there is no, you know, genuine action or something to support that intention. The intention is just talk, just talk. Like people sit out, they say, oh no, you know, we should, we should have something, look at all this, our community in this, in this city, in this country, there are some people with so much of wealth and other people who are starving and what, so we should not and you know, must have weddings which are not ostentatious and where we don't spend, I don't know, lakhs and crores on this and that, it's a bad thing. But actually when it comes to doing something, there is no change in action. The same, you know, actions which we do which are futile, we continue to do that. Then that means this so-called aspiration has no meaning. And the fourth one is that a person makes dua for something yet he does not make any effort to acquire it because Allahﷻ said that a person has does not have anything more than what he works for. Allah did not say what he makes dua for. The dua comes after the work. Allah said oh you believe take the help of sabr and then salam. Sabr is to make the maximum effort that you can possibly make and then ask Allahﷻ. We have the beautiful example of Rasulullah in the battle of Badr where he made all the effort that he could make. And after doing everything and after making all the arrangements, then he stood in Salam. Then he made Dua. And his famous Dua and mother, oh Allah, if these people are killed, then there will be no one to worship you on the face of the earth. All of this happened when? After the effort, not before. Nabi Sallallahu Alaihi Wasallam did not make this Dua sitting in Masjid-e-Nabawi. He went to mother. He set up the whole arrangement for the battle which was to come the next day. After doing all that then he makes du'a. Allahﷻ has said وَالَّذِينَ جَاهَدُوا فِيهِنَا لَنَهْدِيَنَّهُمْ سُبُرًا and I said those who make effort in our path they will open the paths towards us we will show them we will guide them to the paths towards us لَنَهْدِيَنَّهُمْ سُبُرًا with emphasis so therefore it is very important for us to make effort when we make dua. Make effort not just the dua is has no there's no meaning if it's not followed by the effort. And finally a person who seeks forgiveness but without being remorseful within the heart. There is no genuine regret in the heart. But saying, oh, I'm sorry. I did not mean this. I did not mean that. Whatever. Whether it's seeking forgiveness from Allahﷻ or seeking forgiveness from the people, if there is no actual remorse in the heart, if there is no actual actual regret in the heart. And if this, there are conditions of Tawbah and Istighfar. One is that we are genuinely regretful in the heart. And only Allah knows the sincerity, which we show truly and surely. Second thing is never go back to that deed again. Because that's a sign of sincerity. If I say, if I miss Salah, and I say, oh, I'm sorry I missed Salah, and then I miss the next Salah also, then Where is the regret? So if you sincerely, if something happens and you sincerely regret it and then never repeat it. I told a lie once, I sincerely regret it, I am ashamed of it, I will never tell a lie again. That is the key. If that is not there, then it makes no sense. And the third thing is that where this, whatever you did wrong, where that impacted somebody somebody else, another human being, then it is part of the Tauba and it is the far and it is conditional for the Tauba to be accepted that you make amends, that you compensate, that you do something. You can't simply grab somebody's right or insult somebody or something and say, oh, I'm sorry about that. No. Give back whatever you took. Return it. Compensate the person in compensation maybe something maybe that you actually have to return something or it may be that you know there is nothing to return but you know you do something else some good for them compensate. If you don't compensate then the tawbah is not accepted. You must compensate if you have done if you you know insulted somebody backbited somebody go and apologize. Go and seek forgiveness of that person. Only then does this tawbah become accepted by Allahﷻ. So I remind myself and you let us be very clear with this that if we claim something, if we say we do something, then this must be supported by actions which show that. If the action is not there, then the claim is, Allah knows best, the claim is false. We ask Allah to give us sincerity in our actions and to help us to live and work in a way which is pleasing to Allah .

Auto-generated transcript: If I ask you a question and I say, tell me, what are three signs of success? If you look at somebody's life, you look at a person and say, so and so is successful. What are the three signs? One, two, three, what will you say? Who is a successful person? Spirit of Allah. Yeah. Someone who is close to Allah and someone who has family. Close to Allah, who has family and has health. Okay. Good, good points. Ahmed, who's successful? It's important because we all want to be successful and I don't think that anybody in the world who wants to be a failure, might happen, we hope it won't happen for us but nobody actually desires to be a failure, they want to be successful. So what is success? How do you define success? That's important because if you don't define it, how do you get it? One who can please Allah. That's true. All your answers are correct. That's the thing to keep in mind. It's not something only which you think about when in a situation like this where you are sitting in a masjid, I'm asking you and so on. It's not only then. Anywhere in the world if you think, think for yourself, that should be the answer. Because this is what Allahﷻ also mentioned for us. Allah subhanahu wa ta'ala defined what is success. Allah said, قَدْ أَفْلَحَ الْمُؤْمِنُونَ Allah said, The believers have succeeded. Definitely, surely, the believers have succeeded. And then Allah subhanahu wa ta'ala mentioned a list of things. Allah said, الَّذِينَ They are those. So Allah is not describing describing the qualities of the believers. Who are the believers? Those who have succeeded. So Allah is saying, these people have succeeded. Who are those people? One, two, three, four, five. So we'll take only one of those and these are the opening ayat of Surah Al-Muminoon and this quality of having khushu in the Salah. Allatheena hum fee salatihim khushu. They are the people who in their Salah they have khushu. In their prayer, in their namaz, they have concentration on Allah alone. Their concentration doesn't waver, doesn't go here and there, they're not thinking or all kinds of things, they are focused and they are able to concentrate and they have the presence of the huzur of Allah subhanahu wa ta'ala where they are standing. الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ And then if you see this ayat, Allah subhanahu wa ta'ala in these ayat of Salatul Muminun, at the end of that list, Allah subhanahu wa ta'ala mentioned this Khushu in Salah again. All the other, وَالَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّهِ مُتَوَكِّفُونَ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ All of these, Allah mentioned once and then again He brought in Khushu in Salah. So the Khushu in Salah is so important that Allah Ta'ala mentioned this as the first quality of the successful person and He reinforced it. He reiterated it, he emphasized it. And then Allah said a very beautiful thing and we ask Allah for this. Allah said, Allah said, Allah said these people are the these people are the heirs, they are the inheritors of Jannatul Firdaus. Hum feeha Khalidoon and they will stay there forever. Allah is not saying I will give them Allah is saying this is theirs they are the they are the people who they will inherit that right it is it is their haq it is their haq I mean for example Alhamdulillah you might say I will give this much of money or I will give this property or something something to my nephew, or to my niece, or to my friend, that's your desire, you will give, but your son or your daughter, they are inheritance, they have got this right to your property in the amount that Allah has specified, this is their right, nobody can take it, even you cannot take it, even the father cannot take it, unless they leave Islam. Otherwise, the father cannot deprive his children, the mother cannot deprive her children of what is their right of inheritance. The right of inheritance is with Allah Ta'ala. The father has no right. You cannot say, well, I will not give because I don't like this or no, no chance. You can't do that. What you have when you die, your property will be divided according according to the amounts that Allah mentioned among your children, nothing on earth can stop it. This is what Allah is saying. Allah is saying, Jannah is yours. Humul wari sun. This is the word of the Quran. Allah mentioned it. So the point is that we, and again, Allah did not say this unconditionally. Allah did not say this will be yours anyway, no matter what. No, Allah is saying specifically, this is for the believers. Only. Who are they? These conditions. And the first of those conditions is, So, I remind myself when you let us think about this and say, where do we focus our attention? Where do we focus our worry, for example? Tomorrow we are worried about what will happen in the world and this and that and things are escalating in this part of the world and that part of the world. are we worried about what is the state of my khushu and salah as they say bachpan ki namaz or pachpan ki namaz there is no difference how I used to pray when I was 10 years old how I am praying now when I am 70 years old no difference that's shameful because if that is the case it's terrible because what did you learn in 50-60 years of life nothing zero because when we come into salah when we say Allah Akbar as I mentioned the other day, you were throwing everything behind your back and you were saying, I am in the hudur of Allah. I am in the presence of Allah subhanahu wa ta'ala. Nothing but nothing will distract me from the presence of Allah subhanahu wa ta'ala. I go on safaris and so on and I take pictures of wildlife and I always remind myself, if I am in the vehicle and there is an elephant in front of me or there is a lion in front of me, I am totally concentrated on that. At that time, I'm not thinking about my wife or my friend or my business or nothing. I'm looking at this animal. Here is a huge, big animal in front of me. I'm taking a picture. I'm looking at the light and this and that. Can I get a good picture? And also I'm saying this thing is right in front of me. We don't know what it will do. Total concentration. The thing is, I don't even like to give this example, but an animal can do that to you. An animal can make sure that you concentrate completely on him, and you are standing in the presence of Allah and the concentration is going here and there, thinking of this and that. So what does he tell us about the sense of reality when we stand before Allah ? When we stand before, when we are looking at the situation which I described, this is real, this animal is real. But when I stand before Allah , Allah, how do I understand my position when I'm standing before Allah, is Allah real? So very important for us to see and to make sure that our focus is clear on Allah . Allah mentioned these qualities of people who He said they are successful, they have succeeded. Allah did not say they will be successful, no, let us say they have succeeded, qad aflaha they have succeeded, Allah. So I remind myself, let us try to get into this list. So please read the ayat of, the opening ayat at 10-11, ayat of Surah Al-Mu'minun, one one by one, and then see how can I inculcate this in myself. Right? And especially, this applies to everybody, young, old, and so on and so forth, and Allah has given us tawbah and tawa, because of which we can clean our record, even if we are old, and whatever nonsense we have done, we can clean it up, but especially the younger people. Alhamdulillah, Mashallah, you are young, Allah has caused you to be born in a family which has Iman and Alhamdulillah, you've got parents who raised you right. Don't spoil that. You're clean, your account is clean Mashallah, don't spoil it. Make sure you focus on what is important so that this beautiful beginning that Allah has given in your life continues. So we ask Allah to help us to concentrate on that which is truly important. Like both of you said, that Allah should be pleased. That's the only thing which is important. How can I please Allah? If I do everything right in the world, and I also please Allah in that process, alhamdulillah, khalas. As I mentioned to you, Allah is mentioning, See the generosity of Allahﷻ, Jannah belongs to Allah, but Allah says they are the waris, they are the people who will inherit Jannah, not simply get Jannah, inherit Jannah. They will stay there forever. We ask Allah to make us among them. We ask Allah to guide us and to help us to follow the path that His Nabi Muhammad taught taught us and to live lives which are pleasing to Him, ﷻ wa sallallahu ala nabeel kareem, wa ala alihi wa sahibi ajmain, bi rahmatika arhum al rahimeen, walhamdulillahi rabbil alameen. I request you to make dua, one of my very good friends in a masjid in America, he's a young guy, he's an engineer called Ali, and he studies in that university. They are called Western New England University. He is in charge of the media of our masjid. So we call him Media Ali. I call him Media Ali. His mother passed away yesterday. We ask you all to make dua for her. May Allah grant her Jannatul Firdaus without his help, inshaAllah, and support of the family. Wa sallallahu alayhi wa sahbihi wa rahmatullahi wa barakatuh.

Auto-generated transcript: الحمدللہ رب العالمين والصلاة والسلام علیہ الشرف والامبیاء والمرسلین محمد الرسول اللہ صلی اللہ علیہ وآلہ وسلم تسلیماً کثیراً کثیراً۔ اپنے بھائی سوال کی امان اللہ سے کہ ربا کیا ہے سمجھئے۔ میں ایک بنیادی بات آپ سے ارد کرنا چاہتا ہوں بطور خود اپنے آپ کی آدھ دہانی کے لئے اور آپ لوگوں سے بعد اب آپ کے سامنے پیش ہے وہ یہ ہے کہ اصل مسئلہ جو ہے وہ ربا کیا ہے اور حلال کیا ہے اور حرام کیا ہے کہ اس کا مسئلہ نہیں ہے اصل مسئلہ یہ ہے کہ اللہ کون ہے اور اللہ سے ہمارا تعلق کیا ہے اصل بنیاد وہ ہے یہ ربا شبا وغیرہ سب بات کی چیزیں ہیں اور اگر یہ بات بنیادی بات ہم کو اگر سمجھ میں آگئی کہ اللہ تعالیٰ کون ہے اللہ تعالیٰ کے ساتھ ہمارا تعلق کیا ہے تو یہ باقی چیزوں کا کوئی اس کی اہمیت ہے مگر اس کی اہمیت ہے وہ کوئی ہمارے لئے ایک مرحلہ نہیں مانتی کبھی بھی۔ کو پیدا کیا تو اللہ نے ایک مقصد کے تحت پیدا کیا ایسا نہیں اللہ نے بیکار میں نہیں پیدا کیا اللہ نے کہا بیکار نہیں پیدا کیا اللہ نے کہا مقصد ہمارا جو ہے انفرادی ایک مقصد اللہ نے بتایا اور استعمالی مقصد اللہ نے بتایا انفرادی مقصد اللہ تعالیٰ نے فرمایا کہ ہم نے نہیں پیدا کیا انسانوں کو اور جنہوں کو سوائے اس کے کہ ہماری عبادت کریں۔ بمعنی عارفون تاکہ وہ ہم کو پہچانے عبادت کی معنی عبادت آپ کوئی ایسی چیز کی نہیں کر رہا ہے جس کے بارے میں کچھ جانتے ہی نہیں پہچانتے ہی نہیں تو پھر تو وہ یعنی اس کو کیا کہیں گے اللہ تعالیٰ کو تو ہم جان کے پہچان کے عبادت کرتے ہیں یا کرنا چاہیے اللہ کو پہچاننے کے معنی یہ نہیں آپ اپس میں ہماری جو پہچانی ہے اللہ اپنی شان کے مطابق جو اللہ تعالیٰ نے اپنے تعریف بیان فرمائی جو اللہ تعالیٰ نے اپنے صفات اور اپنے خدرت کی بیان اللہ نے فرمایا تو اس کے حساب سے۔ تو یہ انفرادی انسان کا ہر انسان کا ہے مَا خَلَقْتُ جِنَّا وَلِنْسَ مُسْلِمَ مسلمان کو نہیں جو ماننے والا اس کا بھی فرد ہے نہیں ماننے والا کا بھی فرد ہے وہ نہیں کر رہا وہ الگ چیز ہیں فرد سب کا ہے سارے انسانوں کا ہے کہ اللہ کی عبادت کرے اور اللہ کے ساتھ شریک نہ کرے کیونکہ اللہ کا شریک کوئی ہے نہیں۔ یہ نفرادی ہو گئی اور استعمائی اللہ تبارک و تعالی نے فرمایا کنتم خیر امت نخرجت لن ناس تعمرون بالمعروف و تنہونان المنکری و تبنون باللہ استعمائی اللہ نے فرمایا ہے کہ تم کو ہم نے خاص طور پر سیلیکٹ کیا ہے تمہارا تقرر کیا گیا ہے تمہیں نکالا گیا ہے انسانیت میں سے اور انسانیت کے لیے لن ناس اللہ نے کہا ہے لن ناس نہیں کہا انسانوں میں سے نہیں کہا وہ تو انسانوں میں سے نہیں کہا لیکن انسانیوں کے لیے کیا مانی کیا ہے وہ بھی تعریف والا نے بیان کر دی کہ ہمارے بھی معروف کرو نہیں انہیں منکر کرو نیکی کا حکم دو برائی سے روکو اور اس پہ تم خود ایمان لے آواز تو یہ ہمارے دو یعنی بنیادی مقاصد ہیں ہماری زندگی کے پیدا ہونے کے ہمارے دنیا کے اندر رہنے کے کہ ایک ہم اللہ تبارک و تعالیٰ کی عبادت کریں اور عبادت سے مراد اللہ تبارک و تعالیٰ کی اطاعت ہے عبادت سے مراد صرف نماز رضا حد زکاة نہیں ہے اللہ کی اطاعت ہر چیز کے اندر ہے اٹھنے بیٹھنے میں یا آپ کا ربا کا سوال اسی میں آتا ہے اللہ کی اطاعت کریں لیکن ربا کا سوال ہی کیوں آیا کہ بھئی ہم کو شیطان نے چکر ڈال کر رکھا ہے کہ جب تک کہ تم اللہ کی نافرمانی نہیں کرو گے وہ نافرمانی بھی چوٹی ہی کرو ایسی نافرمانی ہی کرو کہ جس کے اوپر اللہ تعالیٰ نے جنگ کا وعدہ فرمایا ہے وہ کرو چھوٹی مٹی مت کرو زنا مت کرو شراب مت پیو چھوٹی چیز ہے اللہ نے زنہ زانی کے اوپر۔ نہیں ربا میں جو ڈیل کرتا ہے جو انٹرسٹ پہ ڈیل کرتا ہے جو جو خرید و فروغ کرتا ہے اس کے بارے میں آپ صلی اللہ علیہ وسلم نے فرمایا ہے کہ خرز لینے والا دینے والا وہ اس کا ڈیٹیل لکھنے والا اور جو دو گواہ ہوں گے سب برابر ہیں آپ نے فرمایا اللہ کی لعنت بھیجا تو شیطان سکا ہے کہ بڑی بڑا کام کرو بڑے بہدوری سے کرو بڑا کام کرو اللہ تعالیٰ سے لڑ لو بھائی جب خیالوں سے پیدا پہنچا ہو گئے حدیث آپ نے فرمایا صلی اللہ علیہ وسلم نے کہ جو ربا کے ڈیل کرنے والے ہیں ان کے ہاتھ میں تلوار دے دی جائے گی کہ جاؤ لڑو تم نے جو اللہ تعالیٰ کا جو اعلان جنگ تھا اور اللہ نے آپ اللہ کے طرف سے اور رسول اللہ صلی اللہ علیہ وسلم کے طرف سے دونوں کے طرف سے اللہ نے کہا کہ جنگ کا اعلان ہے اب ہم نے کہا نہیں ہم قبول کرتے ہم جب خیام پہنچا آپ کی ہم کو مغفر فردن ضرور نہیں چاہیے آپ سے ہم لڑیں گے انہا لیلہی و انہا لیہ رسول اللہ اور کس لیے تاکہ ہمیں ایک گھر بنائیں تاکہ ہمیں ایک موٹر خریدیں اور اس کی روا کی ضرورت نہیں آپ اچھے بہترین موٹر خرید سکتے ہو جو کہ سکینہ نے جیم میں آپ پیسے لال کے خریدیں گے بھی آرام سے آپ اس کو گاڑی میں رکھ کے سوئیں گے بھی کہیں لگ بھی گیا تو آپ کو فکر نہیں نہیں ہم کو فلانی گاڑی چاہیے جو کہ ہمارے تین پوچھتا کم آگے کھائے بھی تو اتنا پیسہ ہمارے پاس کبھی آئے گا نہیں وہ گاڑیاں ہم خرید رہے ہیں خرد لے کے اور اس سے اللہ کے ساتھ جنگ کا ہم اعلان قبول کرتے ہیں۔ سوچ کے دیکھیں گوڑیانی بات کیوں کہ ہم اللہ کو نہیں جانتے اللہ کو نہیں جانتے اصل مقصد پرابلم کیا ہے کہ ہم اللہ کو نہیں جانتے تو جو خشیت اللہ ہمارے دل میں ہونی چاہیے جس کے بارے میں اللہ نے فرمایا اور عجیب و غریب قرآن مجید کا بیان ہے اور اللہ تعالیٰ آپ کو ہم کو قرآن مجید کو سمجھنے کا اور اس کا فہم اللہ عنایت فرمائے عجیب و غریب بیان ہے اللہ نے فرمایا سب سے پہلے اللہ نے فرمایا آپ سوچیں دیکھو وہاں سے کیوں شروع کیا اللہ نے کہا ایک نہیں ہے جنت والے اور جہنم والے اتنی بڑی بات کس لیے شروع کیا۔ اصحاب الجنتی ہم الفائزون صرف وہی ہیں وہ جو کامیاب ہوگئے ہیں یہ نار والے نہیں چاہے دنیا کے اندر جتنا چھلانگ لگاؤ جتنا کھیل کھیلتے کھیلو ابھی ہم وہی بات کرتے آرہے تھے کھانا کھانا کھانا کھانا تو وہ امریکہ یہ کر رہا ہوں ارے جو چاہے کرو یار کسی نے ہم کو قرآن مجید کے اندر یہ فیرون و شداد و ہامانو یہ سارے کسی اللہ نے کہا کہ سارے کے سارے آپ کو نقشے دکھیں گے کوئی نئی چیز نہیں جو آج کل آج جو ڈانرڈ ٹرم کر رہا ہے کوئی بھی نئی چیز نہیں ہے یہ سب کچھ ہم نے دیکھا ہماری مشہورت کیا ہے نہ تاریخ پڑھتے نہ کوئی کتاب پڑھتے۔ نہ قرآن مجید کو پڑھتے پڑھے بھی تو بس عربی تو آتی نہیں عربی میں سب جیت برکت کے لیے ہم پڑھ لی ہم نے کب کہا کہ برکت نہیں ہے نہیں سمجھ کے پڑھنے والے کو بھی سواب ہوگا مگر اللہ تعالیٰ نے اپنا کرام بغیر سمجھ کے پڑھنے کے لئے نازل نہیں فرمایا۔ سامخا کے لوگ الٹی ہو جاتے ہیں سواب کی کون بات کر رہا ہے سواب تو ہوگا اس کے لئے اللہ نے بھیجا اللہ نے کلام اپنے سواب کے لئے بھیجا یا اپنی زدہی کو اس پر لاکے اس کے تحت اپنی زدہی چلانے کے لئے کس نے بھیجا اللہ نے تو اللہ نے مطلب دیا پھر اللہ نے کہا مثال اللہ نے دی لو اندلنا هذا القرآن علی جبل لرائیتہو خاشیاں متصدیاء خاشیاں متصدیاء من خشیت اللہ و تلکا لمثال نضربها لناس لعلہم یتفکرون۔ میں ایسا ہی دوسرا میں گوپتا ہوں ادھر ادھر وائل لائف کا ادھر اب بھی زیمبیا سے میں آیا میں اسی لئے گھومتا ہوں اللہ نے کہا رہا کہ پہاڑ ذرہ ذرہ لرس کے تو جا کے پہاڑ دیکھیں تو سیکھا مزکا۔ یہ کام کا آپ لوگ کیجئے خود بھی کیجئے بچوں کو بھی لے جائیے ایک پہاڑ کے پاس چلے جائیے اور بہت بڑا پہاڑ ضرورت نہیں ہے جتے بھی ہے ٹیلے آپ وہاں جا کے بیٹھ جائیے آپ کہ یہ پہاڑ جو میرے سامنے ہیں imagine کریں کہ یہ ایسے لرس کے حضر کے مٹی ہو گیا بلکل how is it possible آپ سوچ کے دیکھیں اللہ کہہ رہے ہیں لماذا خاشیم متصدیم من خشتی پھر اللہ نے کہا یہ مثال تم دے رہے تھا کہ سمجھ میں آئے تمہارے۔ پھر اللہ تعالیٰ نے اپنا تعرف فرمایا۔ میں کہہ رہا تھا ہمارا محاضرہ ہوا ماہد میں تو میں نے کہا کہ تعرف جو ہوتا ہے کسی کا تعرف کراتے ہیں تعرف کا میار کیا ہوتا ہے چھوٹے کا تعرف بڑے سے کراتے ہیں نے چھوٹے کا نام لیا جاتا ہے اور کہا جاتا ہے کہ یہ فلانہ ہے اور یہاں سے آیا اور یہ ہے اور وغیر وغیر وغیر بڑے کا نام چھوٹے سب نہیں لیتے انتہائی بتمیزی ہو گیا کوئی کرے گا ہے کیا نہیں۔ جو چھوٹا گیا بڑے سے مل لیں وہ تو جانتے ہی گیا وہاں گیا کیسے لیے وہ جانتا ہے کون ہے بڑوں کے سامنے یہ نہیں کہتے کہ یہ ہمارے نظام سرکار ہے وہ فلانے ہیں اور ان کے باوائیت ہیں اور ان کے ان سے کیا حضرت آپ کے سامنے حضور یہ سازر ہے اور فران ہے۔ اللہ تبارک و تعالی کی شان اللہ کی رحمت اللہ کی عظمت اللہ تبارک و تعالی کا اللہ تعالیٰ جو ہم کو اپنے جاننے کے لئے اللہ نے پیدا فرمایا اس کی اہمیت یہ دیکھئے کہ اللہ نے اپنا تعرف ہم سے کرایا کہ میں یہ ہوں۔ ایک ایک جو قرآن مجید کا ایک لفظ ہے نا اس پہ بہت انتہائی گوھر کرنا چاہیے اور اس ایک ایک آیت کے ٹکڑے پہ گوھر کرنا چاہیے۔ خوضہ اللہ لا الہ الاہ ہو اس کے ساتھ کوئی نہیں علا ہے کوئی بھی اللہ کے علاوہ خابل عبادت نہیں ہے۔ تو اللہ تعالیٰ نے فرمایا ہوا اللہ ہوا عالم الغیب ہمارا سارا مسئلہ وہی تو ہے نا کہ آگے کیا ہوگا لیکن اللہ عالم الغیب۔ اللہ عالم الغیب اسے ہمارے علماء کہتے ہیں کہ مستقبل کے بارے میں فکر مت کرو سے مراد ہے دنیا کا جو مستقبل ہے اس کے بارے میں فکر مت کرو کہ اللہ کے ہاتھ میں ہے اللہ رحمن رحیم ہے برا کیسے ہوگا برا کیسے ہوگا یہ بات اور ہے کہ آپ جو ہو رہا ہے اس کو آپ سمجھ نہیں سکتے وہ الگ چیز ہے خضر علی صاحب نے بچے کو مارا تو وہ بزاہر تو برا ہی تھا تینوں اشارے جو تھی ہاں کشتی میں چھیٹ ڈالا بچے کو مارا اور یہ کیا تو وہ تو برا ہی تھا ہم نہیں سمجھ سکتے کہ یہ گیا تھا اب جب بتایا تو سمجھ میں آیا کہ اس کا ایک مقصد ہے اور اس کی حکمت اللہ کی وہ درہا چیز ہے تو مستقبل تو اللہ کیا تھا ہم کو اپنے مستقبل کے بارے میں میرا کیا ہوگا جب میں اللہ کے پاس جاؤں گا اس وقت کیا ہوگا کیونکہ میں نے جو زندگی گزاری اللہ نے آپ سے سوال نہیں کرے گا کہ گھر تم نے اپنا ذاتی گھر تم نے کیوں نہیں بنایا یہ اللہ نے سوال نہیں کریں گے سوال یہ ہوگا کہ ذاتی گھر بنانے کے چکر میں تم نے جو کیا اس پہ سوال ہوگا گھر یہی رہے گا آپ کا جو ڈیسیشن ہے وہ ساتھ میں جائے گا سوچو آپ گھر یہی رہے گا گھر کہ نہیں جائے گا گھر یہی رہے گا مگر جس ڈیسیشن سے آپ نے وہ گھر بنایا وہ آپ کے ساتھ جائے گا بانک سے لون لے کے انٹریس دے کے گھر بنا کے گھر کے اوپر ہادا من فدیر ابھی لکھتے ہیں انہا لیلہ ہی وہ انہا لیلہ ہی انہا لیلہ لکھتے ہیں کبھی سب ہوتا تو۔ میں خدا نکالت آپ کی تنخیر نہیں کروں آپ میرے کو بات کرنے کا بوقع دیئے اس لئے بول رہا ہوں وہ بات آپ کی نہیں ہے وہ سب کے لئے ہے سب کے لئے ہے نہیں وہ میں سمجھ گیا میں وہ سمجھ گیا میں یہ کہہ رہا ہوں کہ ربا کیا چیز ہے پوچھنے سے پہلے اللہ کیا چیز ہے وہ پوچھو۔ سمجھے لیں آپ آپ کا سوال نہیں ہے سب کے لئے آج کا ربا کا جی آپ کا اکیلہ رہتا تو مسئلہ ساری دنیا کا ہے۔ تو پوائنٹ ایم میکنگ اس کے ہمیں اندرستان کرنا چاہتے ہیں اسی طرح اللہ تعالیٰ نے آیت القرش میں وغیرہ صورت الاخلاص میں اللہ تعالیٰ نے بیان فرمایا کہ ہم اللہ کو سمجھیں اللہ تعالیٰ کی عظمت کو اللہ کی شان کو سمجھیں۔ تو جب اللہ تعالیٰ کی عظمت و شان ہمیں سمجھ میں آ جائے گی اور ہم یہ سمجھ جائیں گے کہ ہمارا تعلق کیا اللہ سے ہمارا تعلق عبودیت کا تعلق ہے ہم اللہ کے عبد ہیں اور اللہ تعالیٰ کی عبد چونکہ ہیں اللہ ہم مریں گے تو اللہ کے پاس ہم جائیں گے اللہ کے پاس ہمارا سوال جواب ہوگا اللہ ماشاءاللہ اللہ نے معاف کیا بہت اچھا اللہ سے معافی کی دعا کرتے ہیں ابھی سے اللہ معاف کرے نہیں اگر اللہ نے کیا تو سزا بھی ہو سکتی یہ بھی اللہ تعالیٰ نے صاف صاف بول دیا ہے تو یہ جب آپ کو سوچ بھی آ جائے گا تو پھر یہ دنیا تو گزر جائے گی اس کا کوئی مسئلہ نہیں الحمدللہ ہم اس کے کے اندر پھر کام بھی کریں گے صحیح ترقیز کریں گے اللہ سے تعلق بنا کے کریں گے تو اللہ کامیابی کرے گا اللہ کامیابی دیں گے انشاءاللہ۔ ...