Episodes

  • Language is a miracle

    Language is a miracle
    Feb 5 2026
    Auto-generated transcript:Bismillahir Rahmanir Raheem. Alhamdulillahi Rabbil Alameen. Wasalatu wasalamu ala sharifil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alaihi wa ala alihi wa sahibu sallam. Tasliman kathiran kathiran. Muhammadu. Brothers and sisters, alhamdulillah, we are my partner in crime. Mr. Aliuddin Haider and I are going to Bidar, to the Black Buck Sanctuary, which is also famous for raptors and for owls. And the next two, three days we'll be there, inshallah. I believe there is no Wi-Fi there, so I am recording this on the way there. We are on the National Highway, going on Bombay Road. Alhamdulillah, I am most grateful to Allah SWT for very, very special friends and brothers like this. Those company I enjoy were always there. And mashallah, alhamdulillah, Allah has enabled us to spend some beautiful time together. The topic that we have been talking about of being grateful to Allah SWT and the importance of that, I want to continue with that. The secret to the love. Of Allah. The love of Allah. To develop the love of Allah. The secret to that, the way to do that, is to be consciously grateful to Allah SWT. Now, alhamdulillah, we are all thankful, inshallah. But I am not talking about, you know, some general vague feeling of being thankful. I am saying, thankful for what? So, think about specific things. Think about specific. Think about specific things that we are and should be thankful to Allah SWT for. For example, take the, going to be the great miracle of language. Allah SWT has uniquely blessed human beings with two things. One is with the physical ability to produce sound of a huge variety. One is with the physical ability to produce sound of a huge variety. One is with the physical ability to produce sound of a huge variety. Different pitches, from a tenor to a soprano to a bass, different pitches and different levels of complexity. This sound production is what enables and makes language possible. Animals also make sounds. Obviously, all animals make sounds. Birds sing beautifully. But the difference between the song of a bird and the song of a human being is not only in the words and so on, which of course we can always argue that the bird's words we don't understand, fair enough, but also in the variety of the sound. Because at the end of the day, that bird song is only one set of sounds. Now, birds of course have different kinds of calls. So, each bird. It doesn't have only one. But if you just think about it, how many different calls does a bird have? Maybe four or five. But for a human being, the ability to produce sound is almost unlimited. So, that's the first thing. The second thing Allah gave us is the intellectual capacity to take a thought, convert that thought into what we call a word. So, that's the first thing. The second thing Allah gave us is the intellectual capacity to take a thought, convert that thought into what we call a word. Which is, which we then write, what we call write. Which is we make some squiggles on paper, which represent that word, which opens that thought. So, for example, I look at my wife, you look at your spouse, you look at your child, you meet your friend, and you have, you have a feeling, this thought and this feeling in your heart, which you have given the word love. So, I love my friend. I love my wife. I love my child. I love my, you know, father, mother. What is love? Now, the issue of what is love, there is, there are reams and reams of poetry written, and there are, you know, God knows, thousands and millions of pages of prose which are describing love. But that whole thing is condensed into one word, which is L-O-V-E. Love. Hub. Muhabbat. Ishq. You know, all, all of these things are in one word. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Love. Different languages. I will come to that in a minute. So, this word, love. So, this love, when you say, when somebody says love, it opens this door in your mind and your heart to the actual feeling. Then you take this word love, and you write it on paper, right. There's a, there's an L, which is a vertical line, which is standing on a horizontal line, and then there's a circle, and then there is, there are two vertical lines which are at an angle, so that join at the bottom. Then there is one vertical line with four, with three horizontal lines, which is L-O-V-E. These squiggles, these marks on the paper, somebody who knows that language just looks at those marks on the paper and he produces the same sound, love, as the first person whoever said love. Now, imagine, just think about the complexity of this. Now, then, since these sounds and these squiggles are local, we have our multiplicity of languages. So, you have love in English, you have hub in Arabic, you have muhabbat or ishq in Urdu, you have prem in Hindi, you have anvu in Tamil. And you have pasam in Tamil and Marayana. I mean, you know, you go through the works, ...
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    Less than 1 minute
  • Shut the door of sadness

    Shut the door of sadness
    Feb 4 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 honour of the prophets and messengers. Muhammad, the Messenger of Allah, peace be upon him and his family, and peace be upon him and his family. And after that, my brothers and sisters, all human beings everywhere have only one basic desire. Every time of history, every period of history, every geographical location, every culture, every religion, every race, all people have only one fundamental basic desire. And all that they do, is to try to fulfil that desire. And that desire is to be happy. Right? That desire is to be happy. Take any human activity, it is geared to try to make you happy. Why do you accumulate wealth? To be happy. Why do you want good health? To be happy. Why do you want a good family? To be happy. Why do you want to live in a country which is secure, where you have rights, and these rights are fulfilled? To be happy. Right? Why do you want to stay out of jail? To be happy. Take any activity. To be happy. And Allah SWT showed us how to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to be happy. And the way to be happy is to have trust in Allah SWT. Now we have trust in Allah SWT on the basis that Allah SWT is our Khaliq and Malik and Radhik and Hakim. And Allah SWT is the most merciful. There is no one more merciful than Allah SWT. Allah SWT. So what envy, it's based on the fact that whatever happens, whatever happens, happens only by the will of Allah. Whatever it is. Whatever appears to be good, whatever appears to be bad from our perspective is by the will of Allah. It is not in spite of Allah's will. So if something is happening, which is happening by the will of the one who is the most merciful and the one who is interested in our welfare only, then how can that thing be bad? For example, if you go into an operating theatre, operation theatre, and you see a surgeon operating on, on somebody. Maybe the surgeon is operating on someone who is very close and dear to him. What will you see there? Actual physical observation. You will see somebody with a scalpel, which is a polite name for a knife, who is cutting open the body of somebody else. There is blood everywhere. So that scene, is it a nice scene? But do you therefore hate the surgeon? Do you say here is a person without mercy, here is a person who is cruel, here is a person who is murdering somebody else? No. Because you understand what is going on. You will not say that because you understand what is going on. If somebody says that, you will say, he is illiterate. What nonsense are you talking? You don't see what is going on. What is this? What is going on is the best thing that can happen to the patient. He had this tumor, which is being removed. What is better than that? He would have died with his cancer or whatever. The tumor is being removed. The person, the surgeon, is doing him a favor. And that is the reason why when the surgery is over, you pay the surgeon. So you are paying him for cutting you off. You are thanking him for cutting you off. The answer is yes. Why? Because you understand what is going on. You understand that this person who has the knowledge, more knowledge than I have, more specific knowledge than I have, who is concerned and about my welfare, who wants the best for me, is doing the best for me, maybe that thing which is being done at that moment is painful. Because there is no other way. This is the only way. The tumor cannot be wished out. It has to be wished out. So that is the only way. But even though it is painful, he said, Alhamdulillah, I will bear the pain. Because the pain of not doing that would have been much worse. And therefore, our scholars have said, see the pain of not doing that. So, nail the door of sadness. Nail shut. Nail the door of sadness with the of Allah . Allah said, Don't be sad. The Prophet in the cave, in the cave of the revolution, the Messenger of Allah and Abu Bakr al-Siddiq were in this cave. And Abu Bakr al-Siddiq said, Ya Rasulullah, if they look down, they will see us. The enemies who are at the door of the cave, entrance of the cave, he said, if they look down, they will see us. Rasulullah said, what do you say about two, the third of whom is Allah? And he said, La tahzan, inna Allah ma'ana. Inna Allah ma'ana. He said, have no sadness, have no fear. La tahzan. Do not have huzan. Verily and truly Allah is with us. Inna Allah ma'ana. He did not say, inna Allah ma'i. Wa anta ma'i. Allah is with me and you are with me. No. Inna Allah ma'ana. Allah is with us both. So huzan, which is the the the the the the the the the The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The huzan, The ...
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    17 mins
  • Do not die except in a state of Islam

    Do not die except in a state of Islam
    Feb 3 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad, the Messenger of Allah, peace be upon him and his family, is a very peaceful and very much-loving person. And after that, my brothers and sisters, we are talking about the ayat of Allah SWT where he said, يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ Allah said, which means, O you who believe, have taqwa of Allah SWT as it is His right. And do not die except in a state of Islam. We looked at the first part of the ayah. Today we look at the second part of the ayah where Allah said, لَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ Do not die except in a state of Islam. A state of Islam means a state of submission to Allah SWT. Submission to Allah means submission to everything which Allah SWT commanded. As I remind myself and you again and again, our problem is not that we disbelieve in everything. Our problem is worse than that. Our problem is that we don't believe in everything. Our problem is that we don't believe in everything. Our problem is that we selectively obey. And Allah SWT mentioned that very clearly in the Quran, where He said, أَفَتُؤْمِنُونَ بِبَعْدِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْدِ Do you believe in some things of the book? You take some things of the book? You obey some commands? And you leave the rest? فَمَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِذْيٌّ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ وَرَضُّونَ إِلَىٰ أَشَدِّ أَذَابٍ وَمَنْ اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ Allah SWT said that what is the reward? فَمَا جَزَاهُ مَنْ يَفْعَلُ ذَلِكُ What is the jaza? What is the reward? And Allah SWT is using the word reward in a sarcastic way. Whereas where He means punishment. جَزَا سَمَانِ جَزَا نِجَزَا جَزَا كَمَنِ صَزَا هَيَا And Allah says what is the reward for those of you who do this? Accept hardship and suffering and problems and humiliation in this life. خِزْيُنْ فِي الْحَيَاةِ الدُّنْيَا This is the beauty of the Kamal of the Arabic language. One single word. خِزْيُنْ خِزْيُنْ خِزْيُنْ It has every bad thing in it. It has disease, it has accidents, it has problems, it has conflicts, it has suffering, it has poverty. You name it. خِزْيُنْ خِزْيُنْ Hard. Your life will become extremely difficult. فِي الْحَيَاةِ الدُّنْيَا And it doesn't end with that. وَيَوْمَ الْقِيَامَةِ يُوَضُّونَ إِلَىٰ أَشَدِّ أَذَابٍ And on the Day of Judgment you will be turned towards the worst of punishments. You might ask this question, at least I am doing something. Somebody else is completely rejecting. He is not even a Muslim. He has not even said, لا إله إلا الله At least I am doing something. At least I am coming to Furaishalatul Fajr. At least I am giving some Zakat. At least I am doing Qurbani in Eidul Adha. And so on. The issue there is not at least. The issue there is the arrogance. Is the Takabbur of the slave. The Takabbur of somebody who has no Hasyat except what Allah has given him. What right do you and I have to be arrogant? When Allah SWT reminded us. And Allah said, وَلَا حَلْ أَتَعْ عَلَىٰ الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْءً مَّذْكُورًا As the human being forgotten the time when he had no mention. There was no mention of him. He was not a thing mentioned. What right do you have to be arrogant? On what basis are you arrogant? And we are arrogant. So don't expect me to say. Ya Allah you may have given me three commands. But I will obey only one. The other two commands I don't like. I will not do. This is exactly what Iblis did. Exactly. This is exactly what Shaytan did. Shaytan did not deny Allah SWT. Shaytan did not say you are not my Rabbi. You are not my Khalikh. No, no, no. He did not deny Allah SWT. He did not deny making Sajidah to Allah. Allah, he did not say, I will not make sajdah to you. He said, I will not do this command. I will not make sajdah to Adam because in my understanding, this is wrong. So what is he doing? He is taking his will, his understanding, his whatever and imposing it on Allah subhanahu wa ta'ala. Yaab meru kaisa bolte? Aapki baad ghalat hai. Laaha wa laakho ta'ala. So Allah subhanahu wa ta'ala is saying, you do this shaitaniyat...
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  • How to develop Taqwa

    How to develop Taqwa
    Feb 2 2026
    Auto-generated transcript:Bismillah ar-Rahman ar-Rahim, Alhamdulillahi Rabbil Alameen, wa salatu wa salamu ala ashrafil anbiya wal mursaleen, Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam, tasliman kathiran kathiran. Fama ba'du, my brothers and sisters, we were talking about the ayat of Allah subhanahu wa ta'ala, which we hear in practically every qutbah, where Allah subhanahu wa ta'ala said, Ya ayyuha alladhina amanu taqullaha haqqa tuqatih, wa la tamutunna illa wantu muslimun. Which means Allah subhanahu wa ta'ala said, O you who believe, have taqwa of Allah subhanahu wa ta'ala as it is His right, and do not die except in a state of Islam, except as a Muslim. To continue with that, we spoke about the importance of obedience to Allah subhanahu wa ta'ala, and of having taqwa as it is His right. It is the right of Allah subhanahu wa ta'ala that we should have taqwa. How do we increase this? How do we develop this taqwa in our lives? That is the question and the important thing to think about. Alhamdulillah, we ask Allah subhanahu wa ta'ala to give us Ramadan al-Kareem, which is maybe less than two weeks away. We ask Allah to give us Ramadan in a state of good health and Iman, and the ability to make the best of it. Because we don't know which Ramadan will be our last. The purpose of Ramadan itself, Allah subhanahu wa ta'ala said, Allah said, The purpose of fasting is to develop taqwa. So in this ayat, Allah subhanahu wa ta'ala says, As it is Allah subhanahu wa ta'ala's right that we should have taqwa. The way to develop taqwa is to focus on and reflect on two things. One is the glory and majesty of Allah subhanahu wa ta'ala. This is visible for anyone who has the eyes to see, in their lives, all around them, in the creatures of Allah, creation of Allah subhanahu wa ta'ala. It is visible in the kalam, the majesty of the Quran al-Kareem. The thing is to see it. And the thing is to glorify Allah subhanahu wa ta'ala and make dhikr of Allah subhanahu wa ta'ala when we see all of these things. From the smallest to the biggest. We see the glory and magnificence of Allah subhanahu wa ta'ala. You see how Allah created this earth. And Allah subhanahu wa ta'ala mentioned this in the Quran in many places. Allah subhanahu wa ta'ala mentioned all the different things. How did we create the earth and we made it inhabitable for you and we sent rain to you and we grow your food because of this water which comes to you and so on and we put the mountains there to stabilize the earth so it does not... You don't... You don't... You don't... You don't... You don't have earthquakes and so on and so on and so on. All of this is for us to think and reflect. We say Alhamdulillah Allah subhanahu wa ta'ala made these things for us. Allah created these things for us. So the more we reflect on the glory and majesty of Allah, the more we have khashiyat of Allah subhanahu wa ta'ala in our hearts. Yesterday I mentioned two things. The importance of khashiyat and the importance of hubb of Allah. Love for Allah subhanahu wa ta'ala. The combination of these... The combination of khashiyat and hubb is taqwa. Only when you have the glory and awe and majesty of Allah in the heart and we also have love for Allah subhanahu wa ta'ala. Together it produces the condition called taqwa which is what is desired where we fear to disobey and displease Allah subhanahu wa ta'ala in any way. So before every speech, before every action, you ask the question, does this please Allah? If the answer is yes, you do it. If the answer is no, you don't do it. And if the answer is I don't know, you find out. Until you find out, you don't do it. So khashiyat and hubb. So to produce khashiyat, we have to focus on and think about the glory and majesty and power and authority of Allah subhanahu wa ta'ala. Allah says, قُلِ اللَّهُمَّ مَالِكَ الْمُلْكَ Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, Allah says, this car belong to? Who is the owner of this car? Full on bin full on. So anything to do with that car is the business of the one to whom the car belongs. Now if you see that the car is punctured, then what do you do? Go and change the tyre. If you find the car tyre is punctured, you don't go and change the tyre. You please inform the owner. The car, your tyre is punctured. So he can do something about it. Right? Who does it belong to? And the reason to understand who it belongs to is because if you understand who it belongs to, then you leave the car. Leave that to the one to whom it belongs. Hasan Basir Ahadulillah said, it is a sign of the weakness of your Iman. It's a sign of the weakness of your Iman that you are more attached to what is in your hand than you are attached to what is in the hand of Allah. Seriously, let us ask ourselves these ...
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  • Don’t ruin your Jumu’a

    Don’t ruin your Jumu’a
    Jan 31 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 honourable Prophet and the messengers. Muhammad, the Messenger of Allah, may Allah bless him and grant him peace, and may he be the protector of the light, for him is much, much. My brothers and sisters, a friend of mine asked me to speak about the special nature of Salatul Jum'ah, because there is all kinds of confusion about how it is to be prayed and the rules that pertain to it, and so to clarify any of those doubts. Now the Jum'ah, Salatul Jum'ah is a special prayer with its own rules. Jum'ah is not Dhuhr. It's a special prayer that is prayed instead of and in the place of Dhuhr. Among its rules are the following. Number one, Jum'ah is prayed only in congregation, only in Jama'at. You cannot pray Jum'ah on your own. If you can't find a congregation, a Jama'at for Jum'ah, then you have to pray Dhuhr Salat instead of Jum'ah. In Jum'ah, there is a Khutbah before the Salat. This is in two parts, with a sitting between them. Number three, Jum'ah Salat is prayed aloud, where the Imam recites the Quran aloud and not silently, as in Dhuhr. Number four, when you go for Jum'ah, you enter the Masjid and pray two rak'ahs Nafil Salat as Tahiyyat. You sit and wait for the Khutbah to begin. In this time, you read Quran or you make dhikr or you pray Nafil. Then, when the Imam ascends the mimbar, you look at the Imam and listen intently to the Khutbah. The rules for this are the same as the rules for Salah. That is, you remain silent. You do not do anything other than listening to the Khutbah. You are not even allowed to read Quran or make dhikr when the Khutbah is going on. You are not allowed to speak to anyone. You are not allowed to say Salam or return someone else's Salam, which is otherwise Fard. You are not allowed to even tell someone else who is speaking to remain silent. If you speak, your entire Jum'ah becomes invalid. Number six, the Khutbah ends with the Imam commanding, You then stand up and you pray two rak'ahs Fard for Jum'ah behind the Imam. Please note that this is not Dhuhr. This is Salatul Jum'ah, which Allah SWT commanded us to pray in Suratul Jum'ah. Number seven, after you complete the Fard of Jum'ah, you pray four rak'ah Salah if you pray in the Masjid, and two rak'ahs if you leave the Masjid immediately after the Fard of Jum'ah. Number eight, there is no Jum'ah, there is no Sunnah before Jum'ah. People can pray as many Nafl Salah as they wish, but there is no Sunnah before Jum'ah because Jum'ah is a special Salah. It is not Dhuhr. In Dhuhr, there is four rak'ahs before the Fard Salah, but not in the Fard Salah. But not in Jum'ah. Number nine, the time that is given to pray four rak'ahs Sunnah before Jum'ah is essentially incorrect and has no basis. As I said, people are free to pray as many Nafl rak'ahs as they want. But for someone to announce that you can now pray your Sunnah, this has no basis. Number nine, the time that is given to pray four rak'ahs Sunnah, that's why I said it's incorrect. Now, number ten, some ulama have said that Jum'ah is in addition to Dhuhr. So, they prescribe four rak'ahs before the Fard of Jum'ah and four rak'ahs plus two rak'ahs after the Fard. This, wallahu a'alam, as far as I know, has no basis. It is forbidden to speak during the Khutbah. The majority of the scholars are of the opinion that it is obligatory to be silent during the Khutbah and one is not to indulge in conversation during the Khutbah, not even if it is to order someone else to do something good or to stop some evil. Amr ibn Maruf and Nahiyal Munkar, even this is not allowed. And this rule applies whether or not the person is sitting in the mosque can actually hear the Khutbah. So, even if you are sitting in the mosque in a place, maybe there is no mic or something, it's a big mosque and you are sitting in a place where you cannot actually hear the Khutbah, still you follow all these rules. You don't speak, you don't tell anyone not to speak and you don't say anything to someone, do this, do that. Ibn Abbas reports that Rasulullah said, whoever speaks in Jumu'ah while the Imam is delivering the Khutbah is like a donkey who is carrying books and for those who tell him to be quiet, there is no reward for the Jumu'ah. And this is narrated by Imam Ahmad, Imam Ibn Abi Shaybah, Al-Bazar, Al-Tabarani and so on. Ibn al-Hajar al-Naskalani in Bulugh al-Maram, he said, there is no fault in its sin. Abdullah bin Amr reports that the Messenger of Allah said, there are three types of people who attend the Jumu'ah. One, a man who is present but speaks during the Khutbah and that is his portion of the prayer. That means after he has spoken, there is no reward for him. Two, a man who is present and makes dua, in his case, Allah may give him what he asks. If he wishes or he may not give him what he asks. Three, a person who is present and ...
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  • Be a slave – 7

    Be a slave – 7
    Jan 31 2026
    Auto-generated transcript:Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wassalatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathira. Fammabadu, my brothers and sisters. We hear this ayat in every Jummah khutbah where Allah subhanahu wa ta'ala said Ya ayyuha alladhina amanu ttaqullaha haqqa tuqatih wa la tamutunna illa wa antum muslimun. Allah subhanahu wa ta'ala said which means O you who believe, have taqwa of Allah subhanahu wa ta'ala as it is His right. Haqqa tuqatih. Wa la tamutunna illa wa antum muslimun. And do not die except in a state of Islam. So have taqwa. Taqwa of Allah subhanahu wa ta'ala. Haqqa tuqatih. Not any way be like. As it is His right. Jalla shanu. Wa la tamutunna illa wa antum muslimun. And do not die except in a state of Islam. Now as we know, any ayat in the Quran which begins with Ya ayyuha alladhina amanu is an ayah of hukum. It is Allah subhanahu wa ta'ala's command. And therefore, it is the duty, it is the essence, it is the purpose, it is the sign of being an abd of Allah, of being a slave of Allah, that we obey Allah. The first point. Second point, Allah subhanahu wa ta'ala is saying, Ittaqullaha haqqa tuqatih. Have taqwa of Allah subhanahu wa ta'ala as it is His right. Now, we must understand the meaning of taqwa. Taqwa is to fear, to displease the one we love the most. Usually it is translated as fear of Allah. Fear Allah as it is His right to be feared. Fear is a negative emotion. You don't love the things you fear. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. spiders. You fear them. You don't like spiders. People fear snakes, except me and Ibrahim. So people who fear snakes, they don't love snakes. Right? But with Allah Subhanahu wa ta'ala, the fear that we are talking about is not a fear like this, which is you want to run away from them. I don't want to see this person. Children, some children fear their teachers. So you ask the child, do you love this teacher? No, I don't love you. Do you obey the teacher? Yes. Why? Because the teacher will, if I don't obey the teacher, the teacher will punish me. But that obedience is coming out of fear. The problem of obedience which comes out of fear is that the minute the fear is not there, there will be disobedience. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. Oh no. and may Allah include us among those who He called the believers. Allah said, Allah said, But the believers are those who love Allah subhanahu wa ta'ala. Not just any love. Ashad. Ashad is the superlative form of shadid. Intiha'i. Ultimate. Extreme. Ashad hubba lillah. Their love for Allah subhanahu wa ta'ala is supreme. They love Allah subhanahu wa ta'ala more than they love anyone or anything else. So what is the sign of the believer? That he or she loves Allah subhanahu wa ta'ala more than anyone or anything else. Now, the combination of these two things. The combination of fear, which is khatib, khashiyah, and in some cases khawf, and the hubb of Allah. When you combine these two, then you have what is called taqwa. Taqwa is a very unique concept in the Quran, which talks about something which is very, very, very peculiar and particular to the believer, the true believer of Allah subhanahu wa ta'ala. Because fear as in khawf, no one Oh no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no fear Allah, then if he fears Allah, then why is he disobeying Allah SWT? So just this fear by itself doesn't work. We fear Allah SWT, we are in awe of Allah SWT because of who Allah is, because we understand Allah SWT. We say this is my Rabb Jalal Jalal. When you understand the power and glory and majesty of Allah SWT, it produces a quality in the heart which is called khashiah. It's a different term, qauf. Khashiatullah. Oh no. the greatest khashiyah is an alim, is a true alim. He's not someone who just memorized the Quran or hadith and ulum al-shari'ah and fiqh and so on. No. If that is coming without...
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  • Perspective defines reality

    Perspective defines reality
    Jan 30 2026
    https://youtu.be/H6-JI6ot5_8 Auto-generated transcript: Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Wa salatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kassiran kassiran. Fama baadu. My brothers and sisters, I'm sitting here in Tadowa National Park, Tiger Reserve. Yesterday we went out in the evening, in the afternoon for a safari. Beautiful. Saw some very good sightings of a young juvenile tiger, one of three cubs, who seems to have got separated from his mother, but he is capable of looking after himself, wandering around on his own beautiful sight. And today then, it's about 4.30 a.m. And in front of me is this bamboo thicket. And beyond this is the fence, and then there's the Tadowa National Park starts there. So we are right at the boundary of the park. There's this resort called Sosara, which is, our experience of it since yesterday is very positive. Seems to be a very nice resort, nice people, nice food. And so on and so forth. So it's, that's what the resort looks like. I remind myself anew that I'm sitting here. I just heard the alarm call of Cheetal, spotted deer. If you go on YouTube and type alarm call of spotted deer, you can listen to that. People have done some nice recordings. 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, The thing that I remind myself anew is for me sitting here in location. Everything seems so beautiful and peaceful. I'm hearing an owl just now. Sounds like a big barn owl. It seems so beautiful, peaceful. The alarm call of the chital, I hear it with anticipation that this means that a tiger is on the move and the chital are sounding their calls. I remind myself and you however that the reality is very different. The reality depends on who is looking at it. And in this case, it is I who is looking at the reality from my perspective. And my perspective is that of a tourist who is safely ensconced in his resort and who is going to in the next hour or so be up in a safari vehicle looking for tigers, looking for leopards, trying to get some nice photographs and so on. But the same reality, exactly the same reality of whatever is happening there from the perspective of the tiger. The tiger is different. The tiger is not interested in me. And I must say that's a jolly good thing. The tiger is interested in his meal. And his meal is the chital, is the spotted deer which sounded the alarm call. And anything else which moves, any form of protein on four or three or two legs. And that's a different reality. And then there's a third reality from another perspective. Now the reality itself, which is the data, is the same. There's a forest, there is a tiger, there's a spotted deer, there's a man and so on and so forth. What changes that reality is the perspective from which it comes. And the perspective of the spotted deer is that of danger, of lethal danger. Especially at this time where it's dark. Spotted deer are blind in the dark. They can't see. But the tiger is very much aware. The tiger can see as clearly in the dark as we see in daylight. One of the guides here, one of the naturalists here was telling me yesterday and I've seen this myself, is the behavior of tigers. And this is true of all predators, whether it's lions, birds, leopards. Their behavior changes dramatically between the day and the night. The same animal you see in the day, he's calm, he's almost to the point of being lethargic. In the summer you see tigers sitting in water. Tigers love water unlike most cats. Leopards don't like water. Jaguars, of course, in South America, you see them jumping in and out to the rivers. But normally leopards don't and jaguars are not leopards, they're jaguars. Leopards don't like water. Lions don't like water. But tigers, they love water. And you see them sitting in the water in the summer. Literally half in, half out. Partially submerged. Cooling off because summer here is extremely, extremely hot. So you see them sitting in the water. Very lethargic, sleeving. They won't move. Especially in places like this where they're used to safari vehicles and people and so on. You find them walking around between. It's like a bad joke sometimes. You see why? You know, 10, 15 gypsy vehicles, jeeps, crowded, almost blocking the path and the tiger sort of threading his way between the vehicles, completely ignoring the chattering of the monkeys who are in the vehicles. Amazing. It's to see how kahaam and so on. The same animal. If you go on a night safari sometimes, if you're going in, I've had the opportunity, of literally walking in the forest in the night, in moonlight. I never used spotlights or torches even because it disturbs the whole environment, takes away your night sight. So just moonlight. I used to walk, me and my good friend, Shivaya. And if you see tigers in that situation where you are in the dark, the ...
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    13 mins
  • Be a slave – 6

    Be a slave – 6
    Jan 29 2026
    Auto-generated transcript:Alhamdulillah I feel that the world is against me. I'm not saying you should say that. I'm saying that there are times when you feel this, that somehow the world is against you. And as I said, you would have evidence for that. You would have proof for that. People showing hostility to you for no reason other than that you are Muslim because people who show hostility to you are strangers. They don't know you at all. And yet, instead of showing friendship, they show hostility. Now, solution is, therefore we need to find a solution. What's the solution? How do we deal with this situation where we live in a world which is apparently hostile to us? Now, Allah SWT showed us and gave us this solution in the Quran. Where Allah SWT said, يَا أَيُّهَا الَّذِينَ آمَنُوا إِسْتَعِينُوا بِالصَّبْرِ وَالصَّلَحِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Allah SWT said, O you who believe, seek help, seek assistance, seek help from sabr and salah. From patience, from fortitude, and from prayer, from salah. So salah is, and Allah said, verily Allah is with those who have patience, who have sabr. Now, as I mentioned many times before, sabr relates to doing everything in your power, to achieve your goals. Sabr refers to determination. It refers to consistent action. It refers to doing whatever is necessary to achieve your goal. Not just to sit and wait for things to happen, calling it patience. This is not patience. This is just laziness. Patience means to make the maximum effort you can in order to succeed. And then, was salah. Allah SWT put salah after that. He said, and salah. And salah because we remind ourselves that success will come from the amor of Allah. Will come from the hukum of Allah. From the order of Allah. Success will not come from simply our effort by itself. The, this, this thought and this understanding that success comes from Allah. Is tawakkul. And this tawakkul is the tawheed of the heart. Tawakkul is the monotheistic belief of the heart. Tawakkul is to completely and totally rely on Allah SWT after making all the effort that is required. After using all the faculties that Allah has given us. After using all the resources that Allah has given us. We then turn towards Allah SWT in complete and total submission. And we say, Ya Rabb, I have done what I have been doing. whatever I could do, and I leave this matter now in your hands, give me success. Help me against the forces that are reigned against me. Help me against whatever difficulty is in my path. Remove the difficulty because for you, there is no such thing as difficulty. So this is something which we seem to lose track of. Now, therefore, today in this world, if you look at it and say, well, Muslims are in so much of difficulty everywhere. There is hostility against them. As I said, varying degrees. In some cases, it is an holistic. In other cases, it is less. But there is by and large, the seems to be hostile people, hostile forces. Therefore, since the solution is given in the Quran, which is, we should be seeing Muslims. Who are hugely focused on their goals. People who are using their resources, using their knowledge, using their strengths, abilities, influence in the right way. And who are united, whoever you need, whoever you are united in their focus, who are united on the. Success of their mission and who are who have turned to Allah . So Muslims who have, you know, cleaned up their act, who are out of Haram, who are not doing anything which attracts the anger of Allah instead of Allah's part of the pleasure, something with they're not doing anything which. Which attracts the enmity of Allah instead of the will of Allah . Protection of Allah. Allah. And who are people who are standing in the night in the hajj. People who are who are protecting and safeguarding their fardh Salat, which is the most important thing that we have. Therefore, all this must happen now, if we've given this framework that there is hostility and the solution for hostility is Sabar and Salah. And therefore, I must therefore be seeing or should. Expect to see signs of Sabar and Salah in the Muslim population. What do you think we're going to see? Now, that's my point. The point is that, yes, we should be seeing these things. But do you think we are seeing it? If you look around ourselves, are we seeing Muslims who are united Muslims who are focused on on a single goal that is beneficial for the entire community and the entire world because we are in this world to help everybody else and therefore our goals are not separate from the. Goals of the good people of this world. Right. Muslims who are dedicated to Allah who are, you know, who are focused on Allah who are submitted to Allah. Are we seeing this? And if you are not seeing this, then we need to ask this question and say, what is what is wrong? So do we really believe in the Quran? Al-Kareem, do we really...
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