Episodes

  • Ikhlaas un Niyyah

    Ikhlaas un Niyyah
    Jan 19 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds. And peace and blessings be upon the most honorable of the prophets and messengers, Muhammad, the Messenger of Allah, peace and blessings be upon him and his family, and his companions, with much peace and much love. Dear brothers, about the Ameer of the Believers, Umar ibn al-Khattab, may Allah curse him and curse him, said, I heard the Messenger of Allah, peace and blessings be upon him, say, The deeds are only by intention, or as he said, The Ameer of the Believers, Umar ibn al-Khattab narrated that he heard the Messenger of Allah, peace and blessings be upon him, say, The deeds are only by intention, the reward of the deed is based on its intention. And about the Imam al-Nawiyah, peace and blessings be upon him, said in his book, Al-Riyadh al-Saleheen, in the introduction, The intention is to be manifested in all deeds, in all words, and in all situations, both clear and light. Imam al-Nawiyah, peace and blessings be upon him, said in his book, Al-Riyadh al-Saleheen, in the introduction, That the intention, the awareness of the intention, is important in all deeds, in all actions, and in all words, in all situations, that we might find ourselves in. Al-Bari'zatu wal-Khafi, Whether this is in the external environment visible or whether it is internal to us, in our hearts. I remind myself and you that on the Day of Judgment, this will be the basis on which we will be judged. We ask Allah to grant us Ikhlas al-Niya, sincerity of our intentions, because without that sincerity, the action or the speech will look the same, but it will either have no reward or it will actually be incurring a sin. We have the famous Hadith, which is considered to be one of three, which encompass the entire Deen. So this Hadith is considered to be something which is equivalent to one third of all knowledge. And that's called the Hadith of the Salas, the Hadith of the Three. Rasool Allah said on the Day of Judgment, the first person to be produced before Allah will be a scholar, will be an Alim, and he will be asked, what did you do for the sake of Allah? And he will say, I memorized the Kitab of Allah, and I used to teach the Kitab of Allah, and I used to teach the knowledge of Islam. And it will be said to him, you are lying. You did all this so that you would be known as a great scholar, as a Hafez, as a Qari, as a Mufti or whatever. And this was done. This happened. People knew you and they called you by all kinds of titles and so on and so forth. And today there is nothing for you and this person will be thrown into the Hellfire. Who is this person? He is a Muslim, he is an Alim, he is a Hafez of the Quran. And he will be thrown into the Hellfire, why? Because of the Fasad Fi Niyah. Because of the problem and the conflict of the intention. Then the second person to be produced before Allah will be a philanthropist. He will be somebody who Allah had given a lot of wealth and he spent it in charitable things. And he will be asked, what did you do for the sake of Allah? And he will say, I, Ya Allah, you gave me a lot of wealth and I spent it in your path. I spent it in your path. I did this, I did that, I did that and so on and so on. I helped these people and whatever. And it will be said to him, you lied. You did all this so that you would be known as a charitable person, as a philanthropist and this happened. In the world you were known as this great person who did so much of good and this and that. Built hospitals and masajis and madaris and God knows what. So that reward you got in the world. Here there is nothing for you and he will be thrown into the Hellfire. And the third person to be produced before Allah will be somebody who fought in the path of Allah and who died. And he will be asked, what did you do? And he will say, Ya Rabb, I fought in your path and I died for your sake. And it will be said to him, you lied. You fought for yourself because you wanted to be known as a great fighter, as a brave person. And you died. And here there is nothing for you and this person will be thrown into the Hellfire. So somebody will be thrown into Hellfire. Somebody who was an Alim, somebody who was a Saqeeb, who used to give Saqawat. And somebody who was apparently Shaheed Fi Sabirillah. All three, first three people in the Hellfire, these are the first three people. Not Kuffar and Munafiq and Mushriq, first three people. May Allah save us from this. So I remind myself and you that the Ikhlaas of the Niyya is the number one thing that we should guard against. Our scholars say, it is like going into a fair like Nawaz or something, right? Going into this fair and you have your wallet and you have a wad of money with you. Where will you keep your hand? On that pocket, right? Because you are afraid somebody will pick your pocket. There is a lot of crowd, people are milling around. This is how we should ...
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  • Isra wal Me’raj

    Isra wal Me’raj
    Jan 18 2026
    Auto-generated transcript:Alhamdulillah. And some people also fast on the following day, which is today. I remind myself and you that in Islam, Allah subhanahu wa ta'ala, first of all, Islam is the worship of Allah subhanahu wa ta'ala. Allah ki ibadat ka naam Islam hai. Now Allah subhanahu wa ta'ala did not leave this ibadah for us to do as we wish, when we wish, how we wish. Allah subhanahu wa ta'ala prescribed specifically what is to be done, when it is to be done, how it is to be done. Specifically, that's why there is so much importance. Why is there so much importance, for example, on Tajweed, which I keep saying all the time. You cannot say the name of Allah subhanahu wa ta'ala any way you want. And after being told, after being corrected, if you still do the same thing, it's a major sin before Allah subhanahu wa ta'ala. You will be punished for taking the name of Allah subhanahu wa ta'ala in a way different from how it is to be taken. That is the importance of Tajweed. Right? Just pronunciation. Similarly, Salah prescribed specifically when is it to be done, how is it to be done. Right? All of this. As far as Isra'ul-Maraj is concerned, Allah subhanahu wa ta'ala said, the first ayat of Surah Bani Israel, Subhanallazhi Asra' bi'abdihi laylam minal masjidil haram ilal masjidil aqsa alladhi barakna hawlahu linuriya hu min ayaatina innahu wa samiul basir. Allah subhanahu wa ta'ala said, All glory and majesty to him who took his slave from masjidil haram to masjidil aqsa, barakna hawlahu, the place which he has put barakah, and blessing all around it, linuriya hu min ayaatina so that he may show him his signs, innahu wa samiul basir, and he is the one who is all hearing and all seeing. Right? Allah subhanahu wa ta'ala did not say that he took him on such and such a night. Laylam minal masjidil. Which layl? Allah did not mention. Is it 27, 26, 28? Allah did not mention. Also, with the Arabs, they did not have a calendar of their own. They used to use the Roman calendar or the Persian calendar. And it was not a custom among the Arabs to note specific dates. They had names for years. They had the names of the months. But specific days and dates, it was not their custom. So, for example, the day on which Rasulullah s.a.w. was born is not known. There are many narrations. Maybe this day, maybe that day, maybe that day. But there is no doubt that he was born. Which means he is human. Similarly, with Isra wal Mi'raj, there is no doubt that Isra wal Mi'raj happened because Allah subhanahu wa ta'ala said it happened. And Allah said, I took my slave from Masjid al-Haram to Masjid al-Aqsa. Allah did not say he went in his dream. Allah did not say symbolically, No, I took my slave. Means physically, he was taken from Masjid al-Haram to Masjid al-Aqsa and then into the heavens. Physically, Allah subhanahu wa ta'ala did that. This is our Aqidah. If people say, No, it happened in my dreams, it happened in my dreams. It is Kufr. Allah subhanahu wa ta'ala said, I took my slave. How? Allah knows. Allah knows. We don't have to conjecture and guess about how it happened. It happened any way that Allah subhanahu wa ta'ala wanted it to happen. But Allah did not mention a specific date. So therefore, to celebrate that on a particular day or night has no basis in the Quran or Sunnah. Number one. So what should we do? What is the importance of this? Is it some story which happened? Or does it have any importance to this day? The biggest importance, there are many, many things, but the biggest importance of Al-Isra and Al-Mi'raj is what Allah subhanahu wa ta'ala gave His Rasul alayhi salatu wasalam in a manner which suits His Majesty and Grace when the Nabi alayhi salatu wasalam was presented before Him. And what was that gift? Salah. Salah. Salah. Salah. Salah. Salah. Salah. Salah. Salah. Salah. So we celebrate Isra and Al-Mi'raj, but when it comes to Salah, the Salah is the gift. The purpose of Isra and Al-Mi'raj was to give the Rasulullah sallallahu alayhi wa sallam the Salah. This is the only hukum of Allah subhanahu wa ta'ala, which was given above the seven heavens. All the other hukum of Allah subhanahu wa ta'ala came down on the earth. The only hukum that was given above the seven heavens is the hukum of Salah. And we have the entire narration of that Allah subhanahu wa ta'ala gave him 50 Salah per day and then Musa alayhi salam's advice, it was reduced and so on and so on and so on finally to five Salawat. So, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, of 50. So, 1 is to 10. So 50 Salat means that these 50 Salat is in the sense of you are free and your people are free to come into my presence at any time. If you take 50 Salawat and divide by 24 hours, divide by that, it's every half an hour. Every half an hour. Which means 24 hours, anytime you can come. So I remind myself and you the importance of this Salah. The importance of Sajidah ...
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  • إنا لله وإنا إليه راجعون

    إنا لله وإنا إليه راجعون
    Jan 17 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad, the Messenger of Allah, peace and blessings be upon him, and his family, and his companions. Peace and blessings be upon him, and his family, and his companions. From Abadu, my brothers and sisters, Alhamdulillah, today is Jammu Juma'ah. Allah SWT has granted us one more Juma'ah. It's a very special day of Allah SWT. With a special Salah, which is the Salatul Juma'ah. Allah SWT revealed the Quran. Allah revealed the Surah, Suratul Juma'ah, in which Allah mentions Salah. So let us focus on Allah SWT and His worship. Allah SWT, in the Quran, Allah said, إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعٌ In Surah Al-Baqarah, Allah SWT, this ayat is there. إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعٌ Now usually, most of us, we know, if somebody dies, you say, إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعٌ But I want to remind myself and you, that إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعٌ is not only to be recited when somebody dies. إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعٌ is the essence of our existence. It is the essence, the meaning of our existence as Muslims. What does it mean? إِنَّا لِلَّهِ means verily we belong to Allah. إِنَّا means truly, verily, surely, certainly. لِلَّهِ We belong to Allah. Towards Allah. إِنَّا لِلَّهِ Truly, verily, surely, definitely, certainly, we belong to Allah. Who do you belong to, Ahmad? Allah. Who do I belong to? Allah. All of us. Whether we agree or not. Alhamdulillah, we agree. Because we are Muslim, we are a city of Muslims. But even if somebody else says, I don't believe in Allah. It doesn't matter. You believe, you don't believe. That is the truth. It is the truth. If somebody says right now, I don't believe that there is the sun. What will you say? You will say, it's crazy. You will say, wait for a little while. Wait for another maybe one hour. You will see the sun. Okay? So if somebody says, I do not believe that there is a sun. Nobody will say that because we all know the sun, we have seen it. But supposing, as an example, somebody says, I don't believe there is a sun. Does it change anything? No. The sun is there. And at the time, sun will come out. Then he will see. Then he will see. Islam, Iman bil Ghayb, is to believe without seeing. Iman bil Ghayb means what? Iman on the unseen, the unperceivable. He is to believe without seeing. Because the time will come and we will all see. So this ayat of Allah subhanahu wa ta'ala, Inna lillahi, and then, after that what is there? Wa inna ilayhi raji'o. And truly and definitely and certainly, we return to Allah. We will all return to Allah. Now this is the essence of the verse. This is the essence of our Islam. This is the essence of our being. Because this is the reality. This is something to remind ourselves every single day. Every transaction, every speech, every action, every place we go to. Whatever we do. Inna lillahi, wa inna ilayhi raji'o. This is not only for reciting when somebody dies. It's for the living. I belong to Allah. And to Allah I will return. I belong to Allah. So what is the meaning of saying I belong to Allah? If I belong to Allah, so what? Two things. When something belongs to something, who is responsible for that thing? Suppose the guy say, that car belongs to me. Right? So who is responsible for the car? Owner. Owner. If there is no gas in the car, he must put petrol. He must put gas. If the car is dirty, he must wash it or he must get somebody to wash it. If something is wrong with the car, who should repair it? Owner. So the first thing with inna lillahi is, it frees you completely from all fikr. All worries. I belong to Allah. Who will give me food? Who will give food? Allah. Allah. Because I belong. I belong to Allah. Right? I belong to Allah. Who will put gas in my car? I have to put gas. Car belongs to me. Frees you completely. If I am in danger, who will save me? Allah. The one to whom I belong. I am property. Right? I am not free. You are property. Whose property are you? Allah. Allah. Allah. You belong to somebody, no? This phone belongs to me. This is my property. So to take care of this phone, to ensure it is safe, to ensure it is charged, whose responsibility is it? My responsibility. So when I acknowledge and I accept, as I said two things in inna lillahi, when I accept and acknowledge that I am not free, I belong to somebody, I am not on my own. I belong to somebody. When I belong to somebody, whose responsibility is it? The one to whom I belong. Right or not? So all fikr, all pareshani, all concern, all worries, khalas. Alhamdulillah. How are you? Alhamdulillah. I ...
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  • Resolve disputes

    Resolve disputes
    Jan 16 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. And praise be to Allah, the Most Gracious, the Most Merciful. And peace and blessings be upon the Prophet, peace and blessings be upon him. From now on, my brothers and sisters, we are looking at a world which seems to be going from one stage of turmoil into a worse stage of turmoil. We ask Allah for goodness and well-being. And for protection from all evil, inshallah. I was recently at a gathering which I could not avoid. I generally try to avoid all gatherings because almost by default, they are a complete waste of time. And with huge scope of falling into evil. The biggest evil being that of Hiba. Of backbiting. As in the words of Sheikh Muhammad Mutawalli Ash-Sharawi, he said that when you do Hiba of a person, remember that the door of Tawbah is open for him. So you are doing Hiba about him as he is today. Tomorrow, day after day after that, before he dies, he makes Tawbah, he is free. But your sin... The sin of Hiba is with you. And that is why Rasulullah SAW told us to hide the weaknesses and the sins and the mistakes of our brothers and sisters. He said don't expose people because if you expose somebody, Allah will expose you. And my Malik said, if Allah decides to expose you, Allah will expose you in your safest place in the inside of your home. He also said, he said I have known people who were great scholars, very knowledgeable and who were, you know, on the face of it, which means that they were focused and they were established on their, I'd set salaa and on all of this. But they used to expose others. They used to talk about others. They used to tell their secrets through the world and he says Allah SWT humiliated them and exposed them and they became objects of ridicule and hatred and conversely, he said, people. They're not great scholars, nothing. Alhamdulillah, they're good people. Not as if they were evil. They were not evil, but they were ordinary people. But they used to cover the faults of their brothers and sisters. And he said, Allah subhanahu wa ta'ala raised them. And he raised their mention and he gave them Izzah and he gave them Dharajat. And one of the Salafi Salihin, he said, always forgive your brothers and sisters. Always have the best belief about them. Husna Zan, about your brothers and sisters. He said, to the extent, I think it's Ibn al-Khaimah, Allah subhanahu wa ta'ala, who said this. Anyway, he said, to the extent, he said, if I see, it's not a question of seeing, it's a question of seeing. It's not a question of seeing. It's a question of seeing. It's a question of talking about, hearing about. He said, if I see my brother with alcohol dripping from his beard, I will say somebody poured it on him. And if I see and hear him standing on a hilltop and saying, Ana Rabbukum al-Aala, I will say he's reciting the ayat of the Quran. If he stands on the hilltop and he's saying, I am reciting the ayat of the Quran, I will say, I am your God. Ana Rabbukum al-Aala, he said, I will say that he's reciting the ayat of the Quran. I will not say he has claimed to become, to be God. No. So I remind myself when you, let us become the lehaf of Allah subhanahu wa ta'ala. Become the cover of Allah subhanahu wa ta'ala on our brothers and sisters. Hide the faults. Don't expose them. Because Imam Shafi'i said, don't talk about people because they also have tongues. They can also talk about you. Don't talk about people. Imam Shafi'i said, if you can say something good, say something good. If you have nothing good to say, keep quiet. Keep quiet. A closed mouth is the safest bet. If you say something, maybe it is good, maybe it's not good. But if you say nothing, Alhamdulillah. And that is why it is very good to avoid gatherings. By all means, meet people who are good, beneficial, useful, from whom you learn something good. Alhamdulillah, yesterday I had a very nice meeting with my very dear friend who is sitting here. May Allah bless him. And he was telling me that Alhamdulillah, we have in Islam a complete system of jurisprudence. It's not some hearsay that my grandmother said this. No, this is a complete jurisprudence, complete system of jurisprudence with divine laws, with laws of God. It's a complete system of jurisprudence, complete system of jurisprudence, complete system of jurisprudence. And which is applicable to our lives as we speak. And will be applicable until Allah subhanahu wa ta'ala decides to keep this world. Now, think about the number of Muslims who are in litigation in all the courts. You forget even the courts of the world. Take Hyderabad city. In Hyderabad, how many Muslims are in litigation, one against the other, in some cases in the same families. May Allah have mercy on us. Brother against brother, father against son, inna illahi wa inna illahi wa ati. Or some...
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  • Be thankful

    Be thankful
    Jan 15 2026
    Auto-generated transcript:Alhamdulillah Rabbil Alameen. Wa Salatu Wa Salamu Alaa Ashrafil Anbiya wal Mursaleen Muhammadu Rasulullah Sallallahu Alaihi Wa Alaihi Wasallam Tasliman Katsiraan Katsiraan My brother and sister began his Qalam by his word Bismillahir Rahmanir Rahim and then he said Alhamdulillah Rabbil Alameen. All praise and all thanks are for Allah the protector, the creator, the sustainer, the Rabb of the worlds. Rabbil Alameen. Then Allah SWT in the Quran Allah said Wa Ista'azana Rabbukum la in shakartum la azidannakum wa la in kafartum inna azabi la shadeed Allah SWT said the one who thanks me I will increase my blessing for him. And the one who does not thank me let him beware that my punishment is severe. SubhanAllah. I remind myself and you that to thank Allah SWT, to make shukur of Allah SWT, this is the essence of Ibadah. This is why we pray. We pray to thank Allah SWT. Now the question is what do we need to thank Allah for? And the best standard for that is to thank Allah. The best standard for that is the hadith of Rasulullah SAW where he said the meaning of which is that if you wake up in the morning with your body is healthy. You wake up in the morning with a healthy body. You have a roof over your head meaning that you are in a state of Aman. And you have food for that day. Three things. One, that you are healthy. Number two, that you are not living in fear. You have a roof over your head. You have a place to stay. And three is that you have food for that day. Now we shall have said if these three things are there for you, then it is as if the whole world is in your hands. The whole world has been collected for you. This is the standard. This is the standard. A healthy body. Now they say that you have a thousand problems in life until you have a health problem. And then you have only one problem. So supposing you feel you have a lot of problems in your life and you say Allah take away my problems. One way of those problems being taken away is you get a health problem. Then everything else goes. The only thing which is there is that health problem. We all went through Covid. Our memories are very short. That's one of the problems. The human mind, we don't remember things. It's both a good thing and a bad thing. But the downside of it is we don't thank Allah subhanahu wa ta'ala. We went through Covid. And at least those of you who are here, you know what all you suffered. Alhamdulillah, Allah Ta'ala kept me away from here during those times. So I did not suffer all that. But I heard of what happened here. Only one problem that day, that time. Illness. And many people didn't even get Covid. We still suffered. So enumerate. Count for yourself what are the ni'maat of Allah subhanahu wa ta'ala. Health. Second thing Allah subhanahu wa ta'ala says, Nabi sallallahu alaihi wa sallam said, A roof over your head. Alhamdulillah, we have, we not only have homes, we have comfortable homes. We have homes in which we have climate control. Right? We have homes which are safe. We have mosques where we can pray. Nobody bothers us. Alhamdulillah. We have transportation. Multiple forms of transportation, not only one. We go where we want. We come where we want. Alhamdulillah, we have disposable incomes. Nobody bothers us. Nobody here is living from hand to mouth. I know each of you personally. Nobody is living hand to mouth. Do we thank Allah subhanahu wa ta'ala? We are healthy. Our near and dear ones are healthy. Even when you are making dua. Dua is for somebody who is further away. It is a friend or some relative or something. You are not staying awake in the night because that person is sick. Let us face it. At the most you make dua, that's it. You are not sitting there by their hospital bed. You are not paying their hospital bills. You are not, you know, staying awake in the night because of them. Nothing. That can happen to you and me. We can be that person. To whom it is happening. So we need to thank Allah subhanahu wa ta'ala. Ya Rabb, we are so grateful to you. We are so thankful to you. You see, literally, I mean, I was also born here and grew up here. If I just think back. In the days of my childhood and my youth and when I was growing up and when I was in college. All of you have seen those. You guys were not born but at least the older ones who were there at that time. There was a time when we used to get, we used to have electricity for two hours and three hours in the day. We used to have power for two or three hours. Yes? Load shedding happens, right? So light, the current didn't go off for two hours. It came for two hours. There was a time we lived in homes, big homes, but there was no hot and cold running water. Remember? You remember when you have a shower, you have that immersion heater. You have to put a bucket in it and plug it in. When you are in the city, hot, cold, you are doing this and that. You are not doing anything. You are not doing anything. When you are in the city, ...
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  • Reflect on the Qur’an

    Reflect on the Qur’an
    Jan 14 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon the honourable, the most noble and the most exalted. Muhammad is the Messenger of Allah, peace and blessings be upon him, and upon his family and companions, and a lot of peace and blessings. My brothers and sisters, Allah used words which mean people who think, people who can see. Allah said, Do they not reflect on the Quran? Do they not do tadaabur on the Quran? Allah did not say, Do they not read the Quran? Allah said, Do they not reflect on the Quran? Or is it that their hearts are locked? Qala Qulubihim Aqfaluhah. Qufal. On the hearts. So I remind myself and you that the purpose of dhikr, the purpose of reading the Quran, is to reflect on it, is to think about it, and to implement it in our lives. We read the Quran for Sawaab, we read the Quran for Barakah, we read the Quran because we read the Quran out of habit. Sanzal, that's good to read. I mean, that's not the purpose. The purpose is to reflect on the Quran. That's why Allah Subh'anaHu Wa Ta-A'la asked this question, Afalaa yata dabbaroonul Qur'an. See, if you think about it, our lives and our interactions are made of words. We say things to each other. And whatever we say to each other has some effect. Right? If I look at you and say, Mashallah, beautiful dress, you are looking very handsome. It has some effect. Right? To the extent that if I say something to you, which is patently and clearly false, like what happens when you get angry with somebody, and may Allah save us from such anger, but we use bad language, or you curse somebody. Right? Even at the mildest level, I don't want to sit here and, you know, share with you our very choice Hyderabadi words of, you know, describing each other. But even at the mildest level, if we say to somebody, Aap ghadhe hai, everybody adab se baal, Aap ghadhe hai, tu ghadha hai nahi baal, Aap ghadhe hai. So does it have an effect on you? If somebody says to you, Aap ghadhe hai, kuch pe asar hota hai ki nahi hota? Although you are not a donkey, right? Why does it have an effect? If you have a donkey's head, then you are not a donkey. If you have a photo, you can see if it is a donkey or me. Suppose somebody says you are a donkey, does it have an effect on you? Why? You are not a donkey. And the man is, in case of mistaken identity, maybe he never saw a donkey in his life, or we don't know. We don't know why. The point I am making is that even a word which is clearly false, which is complete nonsense, even that has an effect on us. I know it is wrong. Still it has an effect. But the Kitab of Allah, the Kalam of Allah, which is Haqq, what effect does it have? We need to ask ourselves. I am not saying it doesn't have an effect on you. I am saying I have to ask, you have to ask yourself. What effect does the Quran-ul-Karim have on me? And if it does not have an effect, then I must ask myself this question, that when even a bad word, even a curse word, even foul language, even that has an effect, then how is it that the most beautiful of Kalam, there is nothing that is superior to the Quran-ul-Karim, has no effect? Allah SWT promoted some things. Allah SWT told us, Go towards, سارعوا إلى مغفرة من ربكم Allah said, run and race with each other, with each other compete. In what? إلى مغفرة من ربكم Towards the forgiveness of Allah SWT. Allah is telling us, do it. حكم from Allah SWT. Are we doing it? Allah SWT said, Be with, كونوا مع الصادقين Allah said, be with the people of truth. Let's look at our own friend circles. Who are they? Are they people of truth? Allah SWT said, The sign of a good friend is that when you meet him, he reminds you of Allah SWT. When you speak, or when he speaks to you, you remember the Akhirah. And you learn something from him. Something beneficial, whatever it is. This is the criterion of friendship. So look at our friends. Do they fit here? When you look at the friend, or you talk to the friend, when you are with the friend, are you remembering Allah SWT? Or he is taking you away from? How do we even describe each other? Sir, he is a person worth 3,000 crores. Especially the goats. He is a goat worth 10,000. Is there any difference? He is a person worth so many crores. Allah SWT says, So what value does knowledge have? What value does character have? Does it have any value? If Rasool Allah came here in this Majlis, if any of the Sahaba came here in this Majlis, they were worth 3,000 crores. What was the net worth of Naudhubillah of Nabi SAW? Or net worth of Abu Bakr Siddique? Or net worth of, net worth of Bilal bin Rabah, or net worth of Abdel Rahman? What was it? See, what shall we do? We respect them or we say, no, this is not right. These are our standards. Now, when these are our standards, these are the standards that are going into these children. Because of our ...
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  • Adhaan and Iqama

    Adhaan and Iqama
    Jan 12 2026
    Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wa salatu wa salamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbih. Assalamu alaikum wa rahmatullahi wa barakatuh. My brothers and sisters, Alhamdulillah. We worship Allah and we worship only Allah. And that is the essence of the Uhid, the essence of Islam. And we do that in the way of Rasulullah sallallahu alayhi wa sallam. If anyone invents a different way of Salah, that way is rejected. It is not accepted by Allah sallallahu alayhi wa sallam. The only way of Salah that Allah accepts is the way Rasulullah sallallahu alayhi wa sallam prayed. The same thing applies to everything which is connected with Salah. For example, the only way of preparing yourself for Salah with Udu is the way that Rasulullah sallallahu alayhi wa sallam did Udu. We cannot do Udu in our own way. For example, you cannot say, well, I will wash my feet first and after that I will wash my face. I am washing my face, I am washing my feet. What does it matter if the order is reversed? It matters if Udu would be invalid. Because the order, Tarteem, is part, is the Rukur of the Udu. It's part of the Udu. If you do the Tarteem, if you keep the order of the Udu, if you change it, the Udu is invalid. You have to repeat it. So also, with regard to the Adhaan and Iqama, Rasulullah sallallahu alayhi wa sallam told us, he said that even if you are alone on a hillside, there is nobody there. At the time of Salah, he said, call the Adhaan and then make the Iqama and make Salah. He might say, there is nobody here. If I call, who will come? That's not the point. This is the way in which we pray. We call the Adhaan, then we call the Iqama, then we start the Salah. Whether you are alone, whether people are there with you, not with you, doesn't matter. So how is this Adhaan to be done and how is the Iqama to be done? Salah, of course, we know. Again, same rule. It is to be done the way that Rasulullah sallallahu alayhi wa sallam taught us. We know the Hadith regarding the Adhaan. The Sahabi heard, in his dream he saw, and he heard the words of the Adhaan. He came to Rasulullah sallallahu alayhi wa sallam, he said, Ya Rasulullah, this is the dream I had, that I saw these two people and these two people were Malaika. And this is how they were advising about the Adhaan. And these are the words. And then Sayyidina Omar also came at the same time and he said, Ya Rasulullah, I saw the same dream, the same words. And Rasulullah sallallahu alayhi wa sallam said, yes, this is the way, do it. And then he said, call Sayyidina Bilal bin Rabaa Radiyallahu Anhu. And he said, ask him to call the Adhaan because he has a powerful voice. Even though the people who saw the dream were somebody else, other people, Sayyidina Bilal didn't see the dream. But Rasulullah sallallahu alayhi wa sallam asked Sayyidina Bilal Radiyallahu Anhu to call the Adhaan. Now, I'm saying this because it's very important to do it correctly. Okay. Because Arabic is not our language. And so when we call the Adhaan, same thing applies in Salah or in recitation of Quran. We have to actually learn the Tajweed. Tajweed is the method of pronunciation. Because same thing, if you mispronounce it, the worst case scenario, it can completely change the meaning of what you are saying. If that happens in Salah, it can make your Salah invalid. If you are the Imam and you make that mistake, it makes everybody Salah invalid. If the same thing happens in Adhaan or if it happens in Iqamah, again it will not make your Salah invalid, but it makes the Adhaan bad and the Iqamah bad. So, since Arabic is not our language, we must, even for the Arabs, we have to learn Tajweed. Tajweed is, just because you are Arab, it doesn't mean that you know automatically how to pronounce people. I have seen. Or Arabs also making lots of mistakes with regard to Tajweed. That's why Tajweed has to be learned. So, let me go through the Adhaan and Iqamah very quickly. Because Alhamdulillah, many of you, you call the Adhaan, you call the Iqamah, you like to do that. And there is great khair in this. Prophet ﷺ said, race with each other to call the Adhaan. Because it's a matter of very great benefit to call the Adhaan, to call the Iqamah. And we ask Allah to give us the benefit. But we need to do it correctly. You are doing something of benefit and you do it wrongly, then it, you know, invalidates that. So, do it correctly. Now, I am going to focus on the mistakes that we, meaning people of Urdu speaking people, mistakes we make. I won't talk about the mistakes the Arabs make because there are no Arabs here. The mistakes that we make are of two kinds. One is, we mispronounce because in Urdu, we have the same alphabet, the same letters. But the talafuz, the pronunciation of the letters, there is a difference in Urdu and Arabic. In Arabic, every single letter has a different pronunciation. No two letters ...
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  • Never despair

    Never despair
    Jan 12 2026
    https://www.youtube.com/watch\?v\=TFTthtR4_90 Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. Alhamdulillahi Rabbil Alameen. Wassalatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadun Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathira. I'm about to... I'm about to finish this. I'm sitting here at the back of this lovely little lake in Narsapur. And it's a pretty chilly morning. So we have this lovely fire going. And we're contemplating on the khudrat of Allah subhanahu wa ta'ala. The lake at this moment, the water is like a sheet of glass. There is a teal that is circling. And at some point, I guess, it will land on the water. But just now, it's flying somewhere else. There are a couple of... red-bottled lapwings, which are sounding their alarm call. The teal is coming right overhead. It's checking out the ground to see if it is safe to land. Very, very beautiful scene. There are... Fish have started feeding. So you see the little circle as they break the surface of the water. Absolutely, fabulous scene. I remind myself of you, that this is the khudrat of Allah subhanahu wa ta'ala in one small little corner of the globe. What must be this khudrat? And we ask Allah subhanahu wa ta'ala to make us among those who will be entered into Jannah. When we enter Jannah. Because Allah subhanahu wa ta'ala called this dunya. Dunya. the lowest thing. A name which is deserving of the dunya, the lowest thing. Whereas Jannah, Allah SWT said that this is something which no eye has seen and no mind can comprehend the beauty and magnificence of it. So how beautiful and magnificent that should be. We ask Allah SWT to make us among those who will inherit that, inshallah. I remind myself and you about a very important thing, which is the we live today in a world which is full of turmoil. And it's almost like, to say that is like putting it mildly because this turmoil is there, it's seems to be ever increasing and every day there's a new piece of action that happens. And it all seems to be a question of who has the biggest stick. In Urdu there is a proverb of Mahavira which says, Jiski laati uski bhaiys. The buffalo belongs to the man with the stick. I remember the quote of the Roman general Pompey, when he was campaigning in Greece and some of the people of the town, they met him and trying to pacify him, trying to tell him not to invade the town and so on. And they quoted to him different laws which were accepted at the time. And Pompey just replied with one word, one line. He said, don't talk laws to us, we have swords. He said, don't talk laws to us, we have swords. And that is where we seem to be today in this world. Because on the face of it, it seems as if all that we learnt, whether in Islam or elsewhere, about justice, about compassion, about kindness, about what is fair, what is not fair, all that seems to have been trashed. And the only thing that seems to be used and extolled and praised is the power of the gun. How powerful is my military? In that situation, one of the things that we find when we sit in our gatherings and so on, is a sense of helplessness. Where people feel that, you know, after all, what can we do? And what can we do is not asked as a question, what can we do is mentioned as if to say that we cannot do anything. And there's a sense of helplessness, we can't do anything, we just have to bear what is happening. So how do we deal with this and how do we see this from an Islamic sense? My submission to you is this. If you want to think about a sense of helplessness, ask yourself, what must have been the sense of helplessness of a little boy who was probably five or six years old, who was thrown into a well by his own brothers, and he's at the bottom of this well, and those who had sworn to protect him and to take care of him, were the ones who had actually thrown him into that well. What must have been the sense of helplessness of this boy when he is apparently rescued, and then he realizes that the rescue was only to sell him in the market as a slave? What must have been the sense of helplessness of this boy when he is apparently rescued, and then he realizes that he is actually being rescued? What must have been the sense of helplessness of this young man several years later when he was wrongfully accused, and even though his innocence was proven beyond doubt, he was still thrown into prison? What must have been the sense of helplessness of the man who stood, on the mountain of Safa, and called out and said, Wa Subaha? And when the people came, and he said to them, that if you do not leave this worship of your creations, worship of idols, worship of things which cannot do anything to you, no harm, no benefit, and if you do not worship Allah , you will face, disaster. And instead of listening to him at least, people walked away, people opposed him, people abused him, and he did not have a single supporter in the ...
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