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I must know those people.
So you all of us know that the
prophets are the blessed people.
Or there are other people who
are also mentioned in the Quraían
as the Children of Israel,
are the blessed people So we
must know this. So when we
say We are striving in Allah
means we know the Fitrat
of Allah, how He behaves,
whom Heís angered, to whom
Heís pleased, to whom
Heís Merciful, to whom HeísÖ
we have to look at His Personality.
That is the Haqqa jihadi.
That is the right of His,
to Hi, to the jihad of His,
in HisÖThat is the right of
Jihad/to strive. That is the
right way to jihad.
Then when we know this,
Allahís Personality, then He
tells in the ayahs that you
have to do this, the dos
and the donts again.
And then you follow and practice.
You are, that is,
in other words, you are
doing jihad in Allah but basically
youíre following the dos
and the donts, what He has
laid down. That is the way of
Allah. And you get what.?
Peace in the world and good
pleasures of Allah and Garden
on the Day of Judgment.
Thatís the purpose.
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He has chosen you and
He has notÖmade no difficulty
over you in the judgment.
You see, the judgments laid
down in the ayahs, all the
judgments in the Quraíanic ayahs,
laid down He has not made difficult -
if you want to practice. You see,
people says, nowadays in this
world it is very difficult to
practice Islam. I am telling
you it is the most easiest thing
to practice Islam. Allah says
He has not made difficult.
The point is, you must know,
only you must know is that
to whom, in whose eyes you
want to be good. To peopleís
eyes or in Allahís eyes?
If you know that Allah is
looking at you, at your actions,
you will not feel anything in
front of anybody. But if
youíre looking at the people,
you will never ever follow Allah.
What the people say because
people always look at others.
They never look at themselves.
So if you keepon lookingat other,
you will never attain Allahís good
pleasure because Allah is all
the time looking at you.
And if you know that what
Allah says, then you will seek
His guidance, from the ayahs.
Because youíre more conscious
all the time what Allah says
and what Allah not says.
So Iím all the time looking
at Allahís.. that is the easiest
thing in the world to practice.
Because man, if you try to
please any man or a woman
or your child or your father
or brother or sister, he
will finally despise you.
That is man. It is only Allah
gives you reward of your
good deeds. Nobody does.
Give you good reward.
Heís like a vulture, all the
time looking at peopleís faults.
Thatís man. Why I want to
please the man, that is
why youíre stuck up.
If you know that I want to
please Allah, you wonít bother
about the person. You will bin
good to Him, thatís all, if you
wonít expect any returns.
Thatís all. But it is for Allah.
But if youíre looking, youíre
trying to please man, then it
is thee most difficult to
follow Allahís deen. That is
why Allah says He has chosen
you and has made no difficulty
over the judgment to attain
peace/Islam. Heís making it
easy. But you must know
what are those judgments.
And you must know that
why Iím doing so. Ultimately
Iíll die. And on the Day of
Judgment Iíll give my account.
I canít account, calculate my
own self that Iíll go to the
Garden. I have to look at
the real core. I have to
do real accounts of my
real accounts. Not my falsify
or fancy accounts. Or fantasy
accounts. In true sense.
You canít sleep in the night
if youíre really sure about
your accounts. Believe me.
It is not an easy matter.
Itís not an exam of your MBA
or doctor or science. It is
an exam for eternal Fire.
Thatís the biggest, eternal Fire
You put a hand in the fire and
see how it feels. No one,
fore a few seconds you cannot
keep it. You want to burn in
eternal. Your skin will be
burnt and it will come again.
It will be burnt and come again.
Continuous pain. You will live forever.
Thatís what Allah says in
the ayahs. So thatísÖHe has
made easy for those who take
God as Great Akbar ,Greatest,
we should submit to the ayahs.
Itís easy for him. And the religion is
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It is your father
Ibraheem religion. In the
Quraíanic ayahs Allah is
mentioned that Ibraheem (pbuh) is the
messenger of Allah and a
father of religion, ancestor of
the religion. And her it says,
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It is Allah who has named you
Muslims. Muslim means submitters.
And submitter is a quality of a
man, to submit. It is not a
label. Like Tom, *** and Harry.
It means, to submit means an
adjective which means I have
the nature to submit. If I do
not submit to Allah, then I
might submit to somebody else.
So whatever Iím submitting to,
Iím that type of a Muslim.
Iím submitting to something, someone.
Iím that type of Muslim.
Meaning Iím a Sunni Muslim.
Iím not a Muslim to Allah.
Iím not a submitter to Allah.
Iím a Sunni Muslim mean I
submit to Sunni philosophy. Iím a
Shia Muslim. I submit to Shia
philosophy. Iím a Hindu Muslim.
I believe in Hindus philosophy.
I am submitting to Hinduism.
Iím a Buddhist Muslim.
Iím submitting to Buddhist philosophy.
Muslim means submit. Muslim means
submit, but to what you submit
you have to identify. If I
submit to Allahís ayaats, then
you are a Muslim for Allah.
You are a submitter to Allah.
But generally if youíre just
saying Iím a Muslim, you
know, every man, human
being born in this Allah say
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He has named you Muslims,
means you will submit.
That is the fitrat or nature of you,
man, you submit. But you
submit to Allah or your vain
desires. To what you submit is
your own account. Either
youíre submitting to Allah or
youíre submitting to your own
self. So this is what Allah says
that He has named you Muslims
mean that Heís giving you
the nature of the fitrat that
you submit. So I have to
see myself that to what Iím
submitting. So no human
being this world can say Iím
only submitting to Allah.
Sometime heís submitting to
Allah, sometimes heís submitting
to the shaitan, sometime heís
submitting to his boss. Sometime
heís submitting to his mother
or father or brother or sister
or wife or son or whatever.
There your loves and emotions
are stuck up. Youíre sometime
submitting to your vain desires.
You have to find out where
youíre stuck up. Only exclusively
to Allah you have to submit.
Then youíre a Muslim for Allah.
Otherwise youíre submitting to what?
He say
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He has named Muslims
from before and in this
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So that the messenger is a witness over you.
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And you be the
witness over mankind. Now
Allah say that you be the
messenger is a witness over you.
And you Muslims be the witness
over non-Muslims. Here it
doesnít say but it is understood
that when the messenger is the
witness over you, mean the
Muslims, because Heís named
us Muslims, the submitters
for Allah, then we Muslims
have to be witness over mankind.
So how, the messengerís a
witness over us is by reciting
the ayahs, giving the knowledge of the Book
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O our Lord, appoint amongst them a messenger
of their own who will recite
Your ayahs, who will give
knowledge of the Book, who
will teach in Wisdom and he
will justify them.
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The messenger is a witness over us by the
ayats. Messenger has recited
the ayahs. I was speaking about
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O our Lord, appoint
them a messenger of their
own who will recite Your
ayats, who will give the
knowledge of the Book who
will teach in wisdom and he
will justify them. This four
actions, meaning reciting the
ayahs, giving the knowledge
of the Book and teaching the
people in wisdom and justify
them is the Sunnat or the
practice of the messenger.
Mohammed Rasoolallah and all
the messengers of all times
were the reciting the ayats
to mankind and justifying mankind.
Giving the knowledge of the
Book and teaching in wisdom.
So this is how the messenger is
a witness over the Muslim
community or the believers.
And if we, Muslims have to
recite the ayahs to the
non-Muslim community, so that
they get educated, you have
to recite the ayahs to the
non-Muslims, you have to
give the knowledge of the
Book to the non-Muslims.
You have to teach in wisdom
to the non-Muslims or the
ignorant and finally you have
to justify them. This is what
says, Allah says
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The messenger will be a witness over you,
the mankind the believers,
or the Muslims or you,
Muslim believers be a witness
over mankind. He is a witness
over them, on believers or Muslims
by reciting the ayahs, by giving
knowledge of the Book, or
teaching in wisdom and justify
them. And we Muslims have
to do the same to other people
who do not know the ayahs.
You recite the ayahs to them,
give the knowledge of the Book.
Give the knowledge of the Book,
teach them in wisdom and
justify them. So itís a
ongoing process. Quraían is
a guidance for mankind,
the messenger has given us,
so we have to do it further.
This is what the ayah say.
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So establish the salah
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And give justification
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Hold fast to Allah
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He;ís your Protector.
Heís the blessed Protector
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Heís the blessed Helper.
If you look in these further
ayats, they are the establish
the salah. It says establish
the salah/the prayer.
This is again an order.
So I have to do jihad.
I have to do jihad.
I have to do jihad/to strive,
I have to establish the salah.
Then it says, give justification,
then I have to give justification,
that is an order.
Similarly, I have to do jihad.
I have to right the ayahs
as the messenger is reciting
the ayahs. I have to give
the knowledge of the Book.
I have to give the knowledge
of the Book I have to justify
people, I have to teach the
wisdom because the Rasool
did it on me because Muslim
community has got the Quraían
with them. So as he has
done it to us, we have to
do the same to the people.
No messenger is coming.
It is the Muslim community to
do the job. It is the
believersí job is to do this.
So now Öand hold fast to
Allah, meaning you have to
trust in all the time in Allah
Heís your Protector and Heís
the blessed Helper. You may
not think that other people are
protectors, other peoples can
be protector buit Allah is the
best Protector. Now
You see, I told you before
also but I will just read in
this ayah is addressing to
the believers. And Heís
addressing that you do not
take your fathers/ancestors
or your brothers and as protectors.
Protectors. You do not, in
addressing to the believers,
that you do not take your
father/ancestors and your
brothers as protectors. If they
love to rejection over belief,
if they do not believe the ayahs,
they reject the ayahs,
so do not take them as your
protectors, if they are the
rejecters of the ayahs,
if they love, love to reject
the ayahs over the kufr,
they want to do kufr over
the ayahs, so over belief,
do not take them as protectors.
And whosoever will take them
as protectors, then they are
the oppressors. So now, in
this ayah, it shows, tells us
that, if you have love for
your parents or your fathers
or ancestors and if you
have love for your brothers,
and they love to reject the
ayahs, if you go near to
them or if you remain with
them, then you will be
oppressing your personality. You are
the oppressors. Zalim. Youíll
become a zalim. Oppressor.
We people think that somebody
is oppressing us you oppress your
own souls. Allah keep on saying
that you are oppressor to your
own self or the , your own
soul or your psyche. In this
ayah is telling you the,
telling the believers that do
not take your ancestors/fathers
and your brothers as protectors
if the love more of rejection
over iman, than belief.
So remember this. This is
an education but we people
are more loving to our fathers
and brothers and whatrvers in
comparison to religion, in
compared to Allahís judgment.
So this is not the way.
Otherwise youíll become the same.
So this is Allah says, youíll
become oppressors. So we must
take guard. If you look
further, itís a huge big ayats.
This is the, all our psyches
in this one ayat.
Now it says that one by
one weíll see Sorry
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Say, if it be your fathers/ancestors,
these all, all these categories,
they are in 8 number., 538.
They are 8 in number,
one by one weíll discuss.
And Allah says in after 8 there categories
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That you love more
these 8 things or categories,
these 8 categories, you love more
them than doing jihad in His way.
You love more them and you
love more them from Allah and
His messenger as compared to
Allah and His messenger. You love
more them. and to do jihad or
strive in His way. You love
more them so Allah says,
that if it be your, fathers for
example your father/ancestors
that you can love them,
of course. You can love your
father, you can love your
ancestor But before ayat I
told you if they are rejecting
the ayahs They are doing kufr.
Then your love should be controlled.
Then your love should be controlled.
As you know in the Quraían,
thereís an example given by
the Ibraheem (pbuh).
Ibraheem (pbuh) was a mighty
messenger of Allah. He was
a prophet and a messenger and
a father of Muslims. Right?
This is the status.
Heís an Imam, the leader
for mankind, Ibraheem (pbuh),
the messenger of God. He, his
father was a mushrik. Or his
father was an associate. He
did not believe in Allah. He
was no accepting Allahís ayats.
Right? He was a mushrik so
what happened so Allah says
that Ibraheem (pbuh) did
convey the message to the
father Ibraheem. Ibraheem (pbuh)
convey the message to his father.
But his father did not accepted.
So donít you think he
was hurt? But what he did,he said
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O our Lord, forgive
my parents. That is the uswae
hasna or the most beautiful example
of Ibraheem (pbuh) that he
prayed for his parents. But yet
his prayer did not give any
benefit to his father. He will
burn in Fire. And Ibraheem is
the messenger of Allah.
He will get hurt, of course.
He did not love more to his
father He got away.
Ibraheem (pbuh) got away from
his father when he came to
know that he will not become
Muslim. He will not change.
So he said, the father of
Ibraheem (pbuh) says, I will
put you into fire. I will stone
you to death. This is what
Ibraheem (pbuhís) fatherís
says in the Quraían to
Ibraheem (pbuh). So finally
Ibraheem (pbuh) too he
migrates from hisÖbut heís
still yet prays about his father.
So this is what Iím telling
you, heís just Ö if you love
more your father, then
youíll be astray from the
messenger of God.
So that is how Ibraheem (pbuh)
gives the example that he
prayed but he disassociated
with him ,meaning by his
concepts. Yes, he was merciful
to his father. Then come the
sons. If you love your son,
more than anything else in
the world., they will hurt you.
Then again an example in
the Quraían is by the
prophet, Nuah (pbuh) .
Nuh (pbuh) was a mighty messenger
of Allah. His son was not
with him. So he made a boat.
And Allah says only the
believers will sit on this
boat, in this boat, thatís the
boat of the believers. But his
son will not sit. Because Allah
has already informed Nuh (pbuh)
but Nuh (pbuh) still asks Allah.
So Allah says he is not with
you. So he saw his son
drowning in front of him.
Wonít he get hurt?
So Nuh (pbuh) did not
went for the love of the
son but he listen to Allahís
message. So this is what I
am telling you. Then Then
the brother of behavior of
the brotherís is also mention
some brothers are not good
to each other. You see,
thereís an example in Surah Yousuf.
Yousufís brothers were jealous
because Yousuf (pbuh) was
loved by his father more than
them. So they planned to throw
him into the well. You
know this. So the behavior
there is mentioned. So you
must know. You can love
your brother, you can love
your father, you can love
your son but there should
be a limit. And that limit
should be based on Allahís
ayahs., the governing ayats,
the mohkumat ayat, the dos
and the donts. So even that
you have to have a limitation.
Here they say you have
to be good toÖfirst you
have to be good to your
parents but to a limitation.
You cannot cross the boundaries
of that love for your parents
that you cancel what Allah
says in the ayahs. So that
is what Iím saying. That is
what the example of your
brotherís mentioned. So these
brothers throw Yousuf (pbuh)
in the well and they finÖbig
narration. Iím referring to,
even you can love your brothers
but there should be a limit in
the loving of your brothers.
It should be submitting to the
governing ayahs of the Quraíanic.
And your wife or your husbands..
Then again the example is mentioned
with the Nuh (pbuh) and Luth (pbuh)
Nuh (pbuh), his wife was not
with him. Luth (pbuhís) wife
was not with him, with the messenger
of Allah. Nuh and Luth (pbuh) wife
were not with the messenger of Allah.
They will burn in fire. So the
love of the wives should not
deviate you from the message.
Love of the wife. People are
loving their wives too much
so they become a party to the
wife. They are afraid of their
wives. They are more conscious
of their wives all the time. So
Allah says no. You can love
your wife to a limit. If they do
not practice the ayahs, divorce
them. Thatís what Allah says.
But you should know youíre
practicing yourself, youíre
not also practicing, you donít
divorce like that, donít take
me wrongly. And the same
with the husband. Firaon wife
was righteous woman. Firaon was
a bad man. Firaon was a
bad man. But his wife was
good. Firaonís wife was good.
For what happens in the Quraían,
Fiaron drowned in front of her.
So Allah separated both.
So in this connection love should
be refrained by the orders of
the governing ayats of Allahís ayahs.
You can love these people or
these what Iím reading.
But in limitation. And the examples
are mentioned in the Quraíanic
ayahs. You know mashra?
Community, a clan. That is mashra.
Mashra. Your clan. You community.
Social environment. In the social
environment are certain norms,
certain standards. In environment
where like east or west,
whatever the circle you live,
that is the ashira., refer to your
mashra or your social environs
or community or the clan or folks.
If you have more love for them,
for these shira means for what
is happening in the mashra,
this is normal situation, you have
to liksten to them also.
After all, weíre living in
this world. We have to take
care of them also, the mashra,
the community who will get
annoyed. So you cannot listen
to the community. You can
listen to the community, have
feelings for the community, you
must live in a community but to
limitations. Again the limit is
brought by Allah. And thereís
one of the places. One of the
examples is Shuaib (pbuh).
They say, the people say, your Ö
Shuaib (pbuh) your salah/the
prayer in the Quraían says
that how we should circulate our
money, spenmd our money.
Youíre telling us how to spend
our money. To Shuaib (pbuh). So it
says it will not be worth your
family, they we should have
*** you. These people are
saying to Shhuabi (pbuh) , if we
would not have feelings for
your familyÖthey are having
more feelings for your familyÖ
otherwise we would have
*** you. To Shuaib (pbuh)
says, you are worried about
my family in comparison with
Allahís message. Heís not
bothered about his clan or family.
This is what Allah is giving in the
messengerís narrations, how you
have to take guidance.
They are not just narrations, they areÖ
you have to look and see what
Allah is trying to tell us.
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Then the wealth to which
you are committed, youíre
stuck up with you wealth,
that it doesnít go away from hereÖ
here. But when Allah wills,
it takes upÖA thief comes and
in one minute the whole wealth
is gone. Youíre committed to
their wealth. That wealth is gone.
So youíre committed to the wealth,
Allah says,
so in this connection Allah says,
in one of the examples is Surah
Qasas thereís a example of Qarun.
Allah has given him too much
amount of the wealth. He was
very proud and haughty. He said
because of my knowledge I got
this wealth. It was my knowledge
and intelligence. I got this wealth.
So he was drowned. So to
whatever you are, even these,
you love your wealth? Of course
you can love your wealth.
But not to an extent that
you donít give 20 % charity./sadqa
which is given in Allahís act.,
when Allah orders you to give.
So you are again committed
to the wealth. Then
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And the business in which you feel
a slump. Whenever we ask people,
to give some money, donation
for the Centre and all, they
say thereís some business slump
is going on in our business.,
some problem in the business.
Nowadays the business is at
a slump. So you have a fear
for that all the time., that
your business should not go
down. Always worried about that.
So you have more attention to
that all the time, not what
Allah is looking at you. To
do business sis not wrong but
the question is, you are all
the time fearing it will go
down. It will go down. You
are feeling a slump all the
time, youíre worried about that.
So in that capacity Allah says,
that youíre loving that thing more.
That youíre almost, your mind
is occupied for the fear of
the slump of that business.
Youíre worried about that all the time.
And the residences in which you
are please. All the time we
are decorating our houses.
This day weíve bought a new
curtains, new flooring, new,
new things youíre bringing,
a new dÈcor your house and you
feel good. Happy about youÖall your Ö
all the time worried about your
residence. It should be nice,
no problem. But the question is,
your mind is already in that.
So this is all what Iíve read
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You have more love towards
all these things in comparison
to Allah his Messenger.
And to do jihad or to strive in
His way. You love them, if you
love them, more and in fact
in the real life it is the
fact that we are more stuck
up in all these things.
You have to overcome your personality,
then you will do jihad or
strive in Allahís way. Otherwise
you wonít. Because these are
more important things in your life.
You see, Iím not reading the
Quraían because Iím worried
about my business. Iíll settle
down my business then Iíll study
the Quraían. Or Iíll take guidance.
You see, all the time people gives
lame excuses of not to taking
guidance. It is on the contrary
when they have a fear of the
slump of the businessÖSuppose,
that is the time you must heed to
warnings of Allahís ayahs.
Anything, any problem or this
problem all the time, you must
know the ayahs. Not only know
them but you must govern yourself.
The environment that we live we
think that this is the situation.
Now the situation is there.
But we know these ayahs.
But we know but we read it.
We have memorized it.
But our feelings are so
powerful that we canít control
particular situation. Whenever
youíre stuck up in one of the
8 categories. You may be stuck
up in one you may be stuck up,
you may be stuck up in all.
And if you are so, the reading
of ayahs will not benefit you at all.
Because youíre not doing jihad.