 This is the month before the Teja, and it's one of the four sacred months. There are a few things historically that are important as a month for us to just keep recollection. In this month, we have the Aswab Khanna, a battle where the Sahab-e-Gham built a trench around the Prophet S.A.W. and the Munawwa. We have, in this month also, the Treaty of Hidayah, where the Prophet S.A.W. entered into a peace agreement. It was also the day of Rehwan. In this month also, in the seventh day, Urawa was performed by our Prophet S.A.W. And in this month, Hidayah's Nathan come in upon the Umrah, where we have to do this at least once in our lives. We are equal. There are many other historical components to this month, from another important component of this month, in the twenty-ninety-three, that we've identified that it was a martyrdom, as the Treaty of Hidayah, or in the Great, that would be out of Saudi Arabia, which was also the ruler of Saudi Arabia. So, we're going to go through a little bit of advice. This is an advice for myself, from the first coming of Muhammad al-Assad, and then also from the Mata'a, that's so difficult. But he specifically gives advice regarding matters of the heart, which, according to Muhammad, had that after you had a functional understanding of your gift, a functional component and an understanding of your affidah, a functional understanding of how to practice your deed. There's nothing more important for you to invest your time in than making sure your heart is safe. So, he says, the obligation of the heart after your faith, after protecting your iman, and after tawbah, making astaghfah, is fine. He said, number one, being sincere in your actions for the sake of Allah, say, Haim al-Mu'ta'a, having Islam. One of the things we do before most of our actions is just to make sure that we're doing them for the sake of Allah, to start all of your actions with this and that. One of the most often recited surahs and of our ummah is qudhu'Allah, qudhu'Allah, and these are the ways in which it matters. The second thing he says is, entertaining a good opinion of Allah subhanahu wa ta'ala during situations that vex your understanding. Things that you don't comprehend, things that you simply cannot understand, having a good opinion of Allah, even in those difficult circumstances. The third is stressing in his promise. Allah subhanahu wa ta'ala has given us certain promises. I remember one day, sitting with Iman Zaid, and he recorded one of the promises I said, insha'Allah, he said, no, this is not something where you say, insha'Allah, this is something that's a promise directly from Allah subhanahu wa ta'ala. This is the haqq that he has given to us. Fourth, he says, hafqah. Fear the punishment of Allah. And last, he says, and hope for the grace of Allah subhanahu wa ta'ala. So we're going to take each one of these. First, he says, say this mention, which is describing as the affirmation of his exclusive right, subhanahu wa ta'ala, to be worshipped. If you don't have anything else, there's no illa Allah. There's no except Allah. It's just la ilaha illa Allah. There's one Muslim Allah subhanahu wa ta'ala in your worship, in your commitment to him, subhanahu wa ta'ala. There's nobody else. And then he says, the second part is repentance, his rubia, an affirmation of his lordship. He has power over all of his creation, in the la ilaha illa Allah. And it has not reduced one iota by any material creation. Anything that he does will not reduce any kudrat that he has. And amongst his most exclusive power is the ability to forgive. The ability to forgive our sins and obliterate any of your chasings or effects upon our forgive all of our sins and all of our faults and make us amongst those who are inside. There's actually a beautiful story that is told about a king in South Africa. If anyone knows about kings old, they had a deep love of birds. And as we know, the king of the birds, you know what they call them, Shambas, is like the eagles, the falcons. They fly high in the sky and they're not the same as the birds that fly low to the ground. They're two completely different classes. But the mother, the king and his falcon, he always would take care of them, allowed them to ascend his wings. He feared when their falcon is supposed to be fed, so specifically meat to hunt them. One day, the falcon lost its way just to sight it to revolt against the king. And it flew away from its master. And it flew to an old woman who ran away. She really found that this is a beautiful bird. She said that it's not been kept well. The first thing she did was slip it to its wings. The second thing that she did cut its talons. And instead of feeding it meat, according to her style, she started feeding it strong. And she said to this bird, it's unfortunate that your previous master did not treat you well. Your wings are too long, your talons are too long, and I'm going to look after you. The queen, in his goodness, looked for the falcon. He looked toward him many places in the kingdom. Finally he came to his woman's hand and when he saw it, he went. And he said to the bird, this is your order to use. How could you have flown away from paradise for a situation like this where you're receiving analysis of hell? He said, don't you know the incompetence of the fire and the paradise of nothing? And the bird's response to the pain specifically to God on his head is something to say and to sin. An antipentant. An antipentant. So he says, if you don't put our faith and our repentance in a lost time, you don't put all these things in his rightful place. We literally will do it. We will be bound. Our talons will be bound to the earth. And we won't realize our full potential to fly higher in the sky. He says that the next component is to be sincere in your dreams with Allah SWT. He said that having his last in your actions, not having his last in your actions will take you far, far, far away from Allah SWT. Even the ta'ala says in relation to this, there's not even a mistake that counts. It's the response. If a person makes an error, it's to be in your ta'ala. If a person turns away from Allah SWT and his religious response is to turn back to Allah SWT. And one of the most beneficial ways of doing this is to set a well in the ta'ala. Habib was just here. He said specifically there will be a person crossing the sidaab and he'll stumble. He'll lose his balance and then his sadawad upon the Prophet's As-Salaam from this realm will come and act as a breeze and regain his balance of the day with Allah SWT. And he continues. He says that have a good in the name of Allah SWT. On the authority of the Qur'an we will not be seen or raised by the Imam of the Fahri. We will not be seen or raised by the Imam of the Fahri. We will not be seen or raised by the Imam of the Fahri. He says, I am as my servant thinks me to be. And he continues. Expect it from Allah SWT. Think of him as generous and gracious. He will be generous and gracious with you. He said that if you have this opinion of him being generous and gracious you will watch his grace and his generosity manifest in every aspect of your life. But you have to have this opinion of you. Imam Shafani continues. He says this specific hadeeb is an encouragement from Allah SWT not to his servant. He will treat them based upon your opinion of him. There are some people that have a bad opinion of that. They will never forgive you. They will never do this. They will never do that. This is not the way of the people of greatness. They have a tremendous, tremendous expectation from Allah SWT. Their hope is high. When they are making du'a for generosity it's not just for the lowest level. They are asking to be reunited with the Messenger of God to the Allah SWT. They are asking to be amongst the Sahaba of Karam and the afterlife. The people of greatness in this journey have been on this fire just to see cleanliness. They aspire for greatness even in the dunya. So what's our aspiration for al-Quran? He says so the one who has an excellent opinion of Allah SWT will find tremendous abundance and blessings for you. The ni'mal will come, just expect it. And he said he will send out upon him beauty and grace and showering with amazing manifestations and generosity and he will give to you unprecedented gifts in his days. He says and then put to the trust of Allah SWT. How do you do this? He says increase your dependency upon him. You know Ahmad and Hanbal he said, I rejoice in the day that I come to my home and open up my cupboards and find them there. Because ultimately what is your dependency? Hustle of Allah. Her name is Allah. He says and Allah will flow to you. Allah will feed you. Allah will nourish you. Allah will provide for you from sources known and unknown. We sit down in a barbershop. People take scissors and put them close to your skin. The barber slips even a little bit. You have a problem. No one has a problem sitting down literally inside of a shop with a human being with a razor sharp tool next to his or her head. What about Allah SWT? We have no problem sitting down in an airplane that has a success rate in the 99% time. But still it can crash. What if we do an airplane and we literally fall asleep? I travel a lot. Some of the best airplanes you can get. You sleep with your mouth open. Because what? The pilot is in control. Or you're trusting the machine on autopilot. As a child when you're falling on the swing you call for your mother. It's not shift to do that. But what about trusting Allah when we're falling off the swing in life? To increase our dependence. Very interesting. There's a person by the name of Michael Phillips. He is the founder of a company called MasterCard. He wrote a book called The Seven Laws of Money. The very first rule he has in his seven laws is don't have fear of money. He says do what you have to do with good intention and money will come. This is the person who's doing it. Go out there to the bank and see if I see them. What about our trust in Allah? And next, Imam Muhassab he says and here is punishment. And lastly he says Allah says Allah has hidden three things between these. He's hidden his punishment and evil deeds. He's hidden his reward and good deeds. And he's hidden his punishment and evil deeds. Imam Muhassab he says specifically regarding hope and fear the two wings. They come together. If you don't have them together there's an imbalance. He says the two wings by which becomes the ability for the soul to fly. He talks about the falconry this is your enjoyment. He says it will take you to every station every darajah that you need to reach and it becomes the two mounts that you ascend before you get upon your horse to travel to God. And this voice will take you to the after. When you go in home in the presence of your parents there's a reverence that you have. You also have hope that if you mess up your mother or your father it might overlook your faults. Hopefully if you burn the carpet it might make your life really difficult. If you break something in the home the mother and the father will overlook. But at the same time there's reverence there's respect. And this is how we have to deal with Allah SWT. He says Allah's punishment Allah SWT he says in the commentary Allah SWT has told us that he has preserved his own body. If you ever go to Egypt if you ever go to Egypt and you go to the Egyptian Museum in Cairo it was endowed and started by the Ottoman Empire in the 1700s preserving everything from the time of Sayyidina Musa from over 5000 years ago. The bodies of the Pharaohs are preserved so people can come and witness them and be reminded of people of old. They are for Ayah and Ayah to Allah. The Pharaoh mentioned the Quran is real. Pharaoh's body is preserved. All the Pharaohs that came before Abraham and his temple if you literally go to the Sacra Gallery in Washington DC they have on display big members cubits, blocks from this house. These things are all real. This is not all storytelling. Allah is speaking about this in the Quran. It's real. It will come to life. If you're thinking about the Khaum-e-Lud go to the Dead Sea you can literally a person has a chance to go to Jordan. They will go and they will see. This is a place where there was punishment. This is all real. His signs are here and we're told to look back at this human body. This is all addressing to us having abilities. We also have examples of hope put in the Prophet's of Allah who had told us to ask for great things to be with the ones that love. And if we make our Prophet's of Allah to be with the ones that love the child will be with him. And he says, the last hope which is what we have. And this will give intensity to the people. The Webster of the Dictionary defines hope as grace. He says it is this is literally the definition of the dictionary. He says it's unmerited given to human beings for their regeneration. Unmerited. You don't even deserve it. Unmerited divine assistance given to human beings for their regeneration. So this is grace. This is of Allah. When you're broken and you have nowhere else to turn the aspirations of Allah are you able to see miracles? Allahu Akbar Allahu Akbar Allahu Akbar Allahu Akbar Allahu Akbar Allahu Akbar Allahu Akbar strength Tightness Confusion Thank you very much for your time.