 In the name of Allah the Merciful, the Gracious, the Merciful. Peace be upon you. Peace be upon you, too. I'm going to continue today talking about what takes place in terms of the events on Yom Al-Qiyamah and then relate that to how do we best prepare in this dunya, in the light that we live in right now for what's going to take place on Yom Al-Qiyamah. So we've discussed a fair portion of these events and we'll continue on, insha'Allah, to get to the rest of the details. What we were at was what are the moments where the human being will now start to stand before Allah. Actually no, we were at the point where the day of judgment, people are waiting on the day of judgment and they're waiting for the day of judgment to start. Yom Al-Qiyamah is not an event where all of a sudden the human being is resurrected and then we just, the actual questioning begins. There is a period of time between the resurrection of the human being of mankind and of the beginning of resurrection, of the beginning of the questioning where there will be a long waiting period and it will be a waiting period that will really, really, really test people because of how difficult it is on that day, because of how much heat there will be on that day, because of how thirsty people will be, how hungry people will be, it will not be easy at all. And so when this happens, people, they start to go to the different prophets and there's a very famous hadith here where they start to, the hardship becomes so overwhelming, they start to debate, who do we go to to get help? Because Allah is not beginning this day, He's not beginning the questioning and people will say, we just want the questioning to start, regardless of the outcome we want it to start. And so they'll start and they decide to go to the prophets. They start with Adam, and they go to Adam, and he basically says, this is not my, I'm not in any position to besiege God on this day. He turns them to Nuh, who says the same thing, essentially. And there's a longer hadith here which narrates all the details, but for the sake of brevity, we'll just get to the essence of it. Nuh, sends them to Ibrahim, who also says this is not my position, who then refers them to Musa, to Moses, the prophet Moses, peace be upon him. They go to prophet after prophet, to the prophet after prophet, they go to prophet Moses, peace be upon him. And then he says, not my position. And then he sends them to Jesus. He says, go to Isa, peace be upon him. They go to the prophet Jesus, peace be upon him. And he says, this is the station of Ahmad, go to Ahmad. The prophet, peace be upon him, his name, his many names, one of his names is Ahmad in the next slide, and this is what he's referred to. They go to the prophet, peace be upon him. And he says, I am the one for this. This is my station. I am the one for this. I am the one for this. And then the prophet, peace be upon him, he asks Allah permission, and then he bows down to Allah. And he says, Alhamd, and he makes a dua. He says a praise and a dua that no one has ever made before, this type of dua and this type of praise to Allah. And he then asks Allah to begin this day. And this is where now his intercession, this is one of the first times where his intercession, he is now interceding for all of humanity. This concept of intercession is really important to understand in our relationship with our Lord. It's in this life, there's a direct relationship for the most part with Allah. But in the next life, as one goes on to the day of judgment, it's going to be very difficult to directly approach Allah. You have to have somebody to help you. Because of how many sins we will be carrying and how difficult things will be. And so all of humanity knows this. So they go to the prophets, because the prophets are obviously closest to Allah. And none of the prophets take on this task, except for the prophets of Islam. This is to show, one of the lessons from this, is to show everyone that these maqam, the station of the prophet, alaihi salatu wa s-salam, he has the maqam al-mahmood, the praiseworthy station. Nobody can touch that station. Nobody. There's no, and he has the greatest of stations, because he is the greatest of Allah's creation. And so he starts now, this intercession is what begins the day of judgment. And so it begins the day of judgment. And so there's various hadiths which mention this maqam al-mahmood, and it's also mentioned in the Quran, where Allah says that it may be that your Lord will raise you to a praiseworthy station through this maqam al-mahmood. So there's varying degrees then of intercession that take place on Yom al-Qiyamah, which we'll talk about shortly. And so in one hadith, it's mentioned that Muslim children, those who died before puberty, they will be permitted to give their parents a water to drink or give their parents drink. And they will move through the crowd, searching for their parents, one at a time, and thirst will be utmost. So this is an example of the type of ways in which, while one is squeezed immensely in this life through one of the hardest tests ever imaginable, to lose a child, and to lose a child who's very, very, very, very, very young, that parent and the child see that benefit. This is just the beginning of seeing that benefit in the next life. This is one example of the beginning of seeing that benefit in the next life. So that water will be reserved for their parents. People might ask them for it. They say, no, this is for just my parents. This reserved my parents until they give it to them. We ask that Allah, all of the children of Gaza who have passed away and Allah make give them this maqam and increase their maqam in their station in the next life and give their parents immense, immense reward for this difficult tribulation that they have had to, this horror really that they've had to bear. So then it will get to a point where people will become extremely distressed and terrified. And they said, distressed will increase to a point where the disbelievers will say, Ya Allah, just let this make this happen, even if I have to go to the fire. That's how intense it will be. That people will feel so much fear on the day of judgment that they would rather go to the fire than bear the actual situation that's going on on the day of judgment. Now keep in mind, this is all happening physically and spiritually, as we discussed before. This is not something that only happens in the realm of the souls. This is actually a physical difficulty that the human being has to bear. The more one prepares in this life, the more one sacrifices for the sake of Allah in this life. The more righteous one is in this life. The more good that one does in this life. The more one exemplifies good traits of character in this life. The more all of those things then represent them and help them on Yom al-Qiyamah. But what will help you the most, which we'll get to, is your relationship with the Prophet ﷺ. It's how close and how much one loves the Prophet ﷺ. The more one loves him and the more one tried to follow this sunnah, the closer one will be to him and he is the refuge on Yom al-Qiyamah. Nobody can doubt that even if people have doubts about the Prophet ﷺ's maqam for some reason in this life. There's no doubting on the next life because Allah will make that maqam very, very, very clear. So then finally Allah will issue the command to the angels who carry the arsh, the tremendous throne. And they will bring this immense throne, the throne of the Rahman to this standing place. And the garden will be brought and Jahannam in the fire will be brought. And one side is the garden on the right side and on the left side is the hellfire. And then mankind will be brought before Allah to be judged. Some will be, have no judgment at all. They'll just immediately pass. These are the foremost people. As Surah Waqia mentions, different groups of people, the foremost, the sabiqun. They don't even have to go through any judgment. We should always ask Allah to admit us into Jannah without judgment. Because just going through judgment in and of itself, being asked those questions, many of you will say that is a punishment in and of itself. Because you have to stand before Allah and give accounting for what you did. So there are people amongst this ummah and previous ummah and previous nations who don't have to face that. This is again one of the incentives to try to devote one's life entirely in every which way possible to God. That's what the sabiqun are. They're the foremost. They're the ones in first place. The people who are running, who are really trying. Like it's, they're not, they're never satisfied with the fara'id. For them doing the fara'id only is considered like that they've fallen short significantly. For them it's all about doing as much as possible extra, serving people, taking care of people, taking care of the needs of people and then doing as much extra ibadah they can and so on and so forth. This is the, these are the hallmark traits of the sabiqun. And it's easier some of them say in the time we live in to attain these stations than it used to be in the earlier generations. Why? Because in the past there were many people competing for these spots. You know like if you have a really, really competitive job let's say as an example or like a competitive college admission cycle and there's a bunch of people competing for the same 15 slots that are going to be given or 500 slots that are going to be given. If you have fewer people competing for those slots it's going to be easier for those who are trying to get those slots. In the time that it used to be there were so many people striving and striving and striving to get closer to Allah that it was, there was only a certain number of these stations that were distributed that were going to be distributed to people. Now there's not that many people very few people amongst humanity amongst the majority of humanity and amongst the Muslims are like going the extra mile to do a lot. Right? And so this should give us hope that if we make this intention try to open that door I think it's locked. If we make this intention that inshallah Allah will can make us from amongst these people and if he doesn't make us from amongst these people at least he makes us from amongst those who love people that are in this category. This is why it's so important to love the the people who are close to God. Some then will be called gently to account their hasab will be gentle. Others it will be very harsh and then anyone who for for whom it is harsh they will be it's they're going to be subject to punishment. And then this is when the books are given. So already the people will know when if the if the book is given to them in their right hand that's a sign of felicity and if the book is given in their left hand then that's a sign of of of of doom. And so we always should also pray to Allah that if we have to face this reckoning that Allah gives us the book in our right hand. How does one get the book in their right hand? The more good that's in the book the higher likelihood is like in this case the right exemplifies the ashab yamin as Allah says in Surah Waqya exemplifies the people of the right hand. These are the people of goodness of good deeds and so on and so forth. And then the people of the left hand ashab-u-shiman they are the people of of of of evil. The people this could be kufr or hypocrisy, luxury, and so on and so forth. And Allah describes these people in detail in the Qur'an ashab-u-shiman and the ashab-u-yamin. It's all of the answers the day of judgment is an examination. All of the answers to this test we've already been given every single answer. It's all there. There's a huge book, a cheat code. All the answers are there. It's really not difficult to memorize them. What's difficult is to implement them. But the one who tries in this life they'll have a very easy examination. Right? It's like if somebody you know back in the days of in university if it's a final exam and you haven't done anything all semester and just kind of getting by cramming for the tests and the quizzes and just like barely getting by and now the final exam comes and people might spend a week, two weeks trying to cram as much as possible cram as much information as possible and then barely getting by in the exam trying to figure things out usually at risk of failing the class or failing the exam or maybe they get by but then all that information is forgotten. All that information is forgotten. But it's very different compared to the person who the entire semester was on top of the material was studying, was understanding, was learning was showing up to class was sitting in the first row right and was absorbing and versus sitting in the last row and just on the phone and like you know serving the internet and just barely listening let alone not even showing up to class and being different between the level of knowledge and understanding that that person will have and usually that person when final season comes they'll still study it'll be a review though it'll be like if the concepts are already solidified and then the final exam will usually be a lot easier for that person all of these are metaphors for the day for the for the major final exam that the believer has to go through there's not really like a cramming type approach that we can take in our life one has to live a life of goodness of course one could live a bad life and be guided later in their life and repent and inshallah allow it to erase things but the vast majority of people have to strive to live a life of goodness and when a life of goodness is lived these difficult situations are facilitated and the day of judgment yom alkiyama life in the grave these difficult situations are facilitated and Allah will question the messengers at this point He says then we shall question those to whom our message was sent and we shall question the messengers with knowledge shall we speak to them and never will we absent and then Allah says that will be on the day when some faces will be whitened and others will be darkened as for those whose faces have been darkened it will be said to them did you disbelieve after you you claimed faith then taste the punishment for having disbelief and as for those whose faces have been whitened and with nur with light this is referring to light and darkness not like a color necessarily they will dwell in the mercy of Allah forever this is these ayahs of quran nur and darkness are concepts that we can very much internalize in this light the more good one does the more newer they have and you will meet if you meet people especially the people who are have devoted their lives to Allah like the righteous scholars and the saints and so on and so they you will see a luminosity on their faces they're literally will be well lit their smile will make you forget all of your problems and this is just one small micro iota of what the Prophet ﷺ was like that his nur was so overwhelming his light was so overwhelming he could come into a room that was dark and nighttime and they could they they could find a needle that they used to sew with in that room because he would light the room up that's how bright his face was and sometimes they would be looking at the full moon and it's not like the full moon in these urban environments that we're in if you're in like a nature environment or an environment where there's no light pollution the full moon can light up the whole night they were looking at the full moon and then the face of the Prophet ﷺ and the full moon and the face of the Prophet ﷺ and then the full moon and the face of the Prophet ﷺ and it was said that his his face was more beautiful usually you know more luminous meaning than the full moon itself so this is what light is light is transmitted through following the sunnah that's how light is transmitted internally one follows the sunnah externally one follows the sunnah and the commandments that Allah has laid out is obviously encapsulated in this one will increase their light the more one does acts of ibadah and goodness and khair and aflak in this life the higher light they will have in this life the more light that they will have in this life the more goodness they will attract to themselves Allah says in the Quran nurun ala nur light upon light until on the day of judgment it will be a time of light there will be people of light and there will not be people of darkness and so then what will happen is the questioning will begin and or the the questioning world will continue and people will be brought to this place they will be brought and summoned before Allah every person will be called again unless the assumption is unless they were in this group of people who are given permission without having to be asked questions and they will be brought we will be brought before Allah and Allah will ask us whatever questions He wills but among the first questions that we are asked about is the salat is the prayer if the question of the prayer is not answered correctly it's kind of like a we're in a really difficult spot with the rest of the questions this is why the prayer as Muslims can never be taken lightly sometimes in the time we live in we might have a type of mindset of well I don't really pray that much but like I do a bunch of other good things those other good things do not matter for the most part if the prayer is not valid the prayer is the difference according to one hadith between the Muslims and the other nations between the Christians and the Jews Muslims the Muslims compared to the Christians and the Jews then the prayer defines the Muslim according to Imam Ahmad bin Humbo one of the group for Imam Mujtahid imams one person who misses one prayer is out of Islam that's his opinion other imams didn't say this opinion but his opinion was very strict the prayer is the differentiating factor between faith and kufr so the prayer is one of the first things we are asked about so all of these things again the answers are given to us for what we have to do if we're behind on our prayers if we take our prayers lightly if we take our prayers seriously in certain circumstances but lightly in other circumstances like maybe we pray normally when we're like at home it's all good but when we're traveling we just say it's fine I'll just do this later right whatever do we have to get to a point where we take our prayers seriously every moment every day of our life there's nothing because that day could be the last day that we live and we want to have we want to the last day that we live we don't want it to be a day where we miss Salaf al Fajr because we were because we just slept or stayed up so late at night and we slept through our alarm that's not how we want to meet Allah we want to meet Allah having at minimum prayed our prayers for that day for however long you know of that day we were to live right and so but that only happens if our prayers are consistent throughout our life right and or throughout our weeks in our days and then eventually it shall have brought our life another question then one will be asked is mentioned that the man the feet of a man or a woman will not move from this standing place until they're questioned about four things their youth and how they spent it their life how they used it their wealth and how they earned it and how they spent it so the wealth has an earning and a spending component we've we talked in the last a couple of classes a couple of classes ago we spoke about the importance of using our youth wisely right the time before 35 or 40 really using that in the obedience of Allah because that's a very specific question but we will be asked about our time because our time is the biggest gift that Allah has given us and the one who uses their time wisely they will have the best gifts on the day of judgment and the best gifts and inshallah and in the afterlife and the one who uses their time poorly as Allah talks about in the Quran we will face a lot of regret what will people say who who did not use their time wisely instead in the Quran they will say no you give me one more chance I just want to go back and fix a few things I want to go back and just press the reset button on my life I just I'm going to live it one more time God says no that's it you had your time so there is unlike in this life where we actually have a lot of chances for reset somebody like really screwed up in life we can turn to Allah for that and go to Hajj we can make Umrah there's a lot of things that we can do we can give out a lot and charity that will get rid of our bad deeds we can feed people all of these things are removing our sins but in the next life there's no reset button so what we need to do is press reset now while we can and there's many times throughout the day and throughout the week and throughout the month throughout the year that we get a reset chance as much as possible the Ramadan is one of the peak times and inshallah three weeks or so we'll be in Ramadan and Allah bless this remainder of the month of Sha'ban allow us to reach Ramadan Ramadan is one of those chances so reset button same thing with other acts of Ibadah that the Jumma to Jumma washes away the sins of the week prayer to prayer washes away the sins between the prayers and so on and so forth so reset before the time is gone and then what happens is that one doesn't answer these questions with their hand with their mouth in terms of we're like rationally or logically want to speak in one answers these questions with their limbs the limbs speak out so Allah says on that day their tongues their hands and their feet will testify against them as to what they used to do and this day we will seal up their mouths and their hands will speak to us and their feet will bear witness as to what they used to earn and then they will say to their skins why do you testify against us saying to their body but why do you testify against us and they will say Allah has given us speech Allah has now given us the ability to speak and so the limbs of the human being is actually a really important concept to understand the time we live in our body doesn't belong to us it does not belong to us our body our body parts our eyes our ears our tongue our nose our nerves our hands our fingers our fingernails our palms our elbows every part of our body belongs to Allah it doesn't on the day of judgment it's now personified and it's shown how so because unlike right now I can control my hand and say okay pick this up or don't pick this up but on the day of judgment I won't be able to control the hand on the day of judgment the hand will speak and say no he did this this this this this this and I will have no chance to speak up with my rational mind or with my with what I'm controlling if the tongue speaks the tongue will speak saying all here all the things that were said using me but not something that one can control why is that so important because we have to see that these are gifts and the gifts are supposed to be used in the service of Allah and in the obedience of Allah not in disobedience this kind of concept of it's all your choice and it's all which is a very very very western idea and I think most people hopefully for the most part I realized that like almost every part of Western ideology is hypocritical and problematic and the Jalil and Satanic I mean like the vast majority of it there may be a handful of things that if we have not seen it exposed in the last couple of months we probably need to wake up a little bit and just like really really really pay attention but though this concept that we are in control it's my choice it's my body all of these things not true it's not true it's not our body or our choice to go and say I'm going to change the orientation that Allah gave me or change my my my my body and do surgery which will change the way in which Allah made me right like not like whenever I'm on life-saving surgery we're talking about these optional types of things that's not our choice these are these are now sins that one will have to pay accountability for same thing when Allah commands that's okay dress in a certain way it's not up to me to say while I have free will and choice I can't say use that to justify by saying well no it's my body that's a fact it's actually incorrect statement it's not it's Allah's body Allah who gave it to us it's on loan and when it goes back it's going to tell Allah yeah this this this he did this he put this in me she did this he wore this she wore this and so on and so forth and these are these are these should be we should fear these things these are not a joke right and in Western society they made it seem like and Muslims traditionally used to take this stuff pretty seriously right like the the what everything from what went into the body to what was worn to the way one carried themselves these things were taken seriously because we realized that this is a manna a trust from Allah now that's that's gone for the most part right that that especially when it comes to modesty and clothing and so on and so forth these types of concepts have gone and now they're going into very very very strange area but it's all going to be corrected and Allah will ask us in accordance with the way he wants to do things and he says he will not be asked about what he does but you will be asked about what you do he doesn't have to answer any nobody is going to question God on the day of judgment God's going to question us though on the day of judgment because he created us and everything we have belongs to him and this is why it's part of just this good manners with our Lord let alone everything else to try and do whatever we can with what we've been given for him for his sake same with wealth but wealth comes to us but Allah will ask us how did you get it did you steal it from somebody did you get it from around source and then how did you spend it did you spend it entirely on things that were haram or on things that were halal or on things that were questionable or on luxury did you spend it on other people did you give so all these things are going to be we can't think that we will get away with earning incorrect wealth spending it on the wrong things not using our limbs in the right way that Allah wanted us to do not spending our life in the right way not praying and getting all of these different things not doing them and then we just get a free pass that's not how it works that's called empty vain hope in our religion there's versus the hope that we want to have is is an optimistic hope meaning we do everything we can we know we're going to fall short none of us will say yeah 100% of doing everything Allah wants me to do but then we say okay Allah I tried my best and I'm putting my trust in you and my hope is this is the type of hope that one wants in our life then even the earth will testify against us or for us for what we did on different spots on the earth so if we committed a certain good deed then inshallah this spot on 42nd street in MLK will testify for us oh they were here on this day that they praised lot of Isha in this masjid on this day or they praised lot of Maghrib or Salafi Juma or so on and so forth but if we committed a sin in a certain place now that part of the earth will speak up and say yeah yeah this this haram action was done on and because the earth doesn't like it when haram is done because the earth is in obedience to Allah the actual earth itself so it doesn't it doesn't appreciate when sin is brought into it's done on the days of the earth but of course people will commit sin on earth so the question of testification will now will happen against them or for them and so as Allah says on the Quran inshallah this is jaleha but the prophet sallam was asked about this and he says do you know what the news is it will testify against each of God's slaves man or woman and relate what they have done and it will say he did such a such thing on such and such day or she did such and such thing on such and such day right so this is the Allah will inspire the earth just because you are the trawlers they say if you and I have committed a sin in a certain part of earth like in a certain let's say that we made a lot of mistakes when we were in college now and we made we did certain wrong there and we repent then to go back to those areas and do good deeds in those specific locations so the earth of that spot remembers us for good and not for being people who did evil not for being people who did haram not for being people and so on and so forth so these so there's there's intentions one can make and it could be a small thing like going there and just literally doing reciting an ayah for us or doing a little bit of thicker or giving some charity like just small intentions but just so that that spot doesn't testify against us instead it testifies for us and right so all of these things will start to will start to take place and in one narration Allah will draw the believing slave nearer and nearer to him until he covers and he shelters him and then he will ask him about his sins and this person will keep confessing about the sins and saying yeah I did that I did that until they just fear that he's done and then Allah will say I concealed them for you in the dunya and I forgive you for them today and I forgive you for them today these are the types so Allah's mercy will also very much be exemplified on this day but note how it says for the believing slave right because we're going to make mistakes we hope that Allah counts us amongst those who are people of belief we're going to make mistakes but if we test we we tell Allah Allah sorry Allah gives us chance after chance after chance and so we want to be amongst these people who Allah forgives and Allah can forgive anybody on the day of judgment it's not that it's there's no rule that he has to go by we have to go by his rules he doesn't have any rules that he has to go by and then it said the prolonged difficult situation is made tough it's made easier though for the believers it's difficult for others but easier for the believer such that for some it may be shortened for as long as it takes to perform two rakah or between the tohar and asir prayer so for some the 50,000 years for some for the people of pure evil and the kofar and for others it could be like du'raka or between gohar and asir with two three hours and so this is the type of way in which everybody will experience the day of judgment according to their taqwa and according to their belief this is why that matters so much as they said in the Qur'an the only thing that matters neither wealth nor children nothing will take matter on that day ila man ata'Allah bi'al min salim except the one who comes to Allah but they sound hard but they sound ala and then one of the most difficult times he says for the human beings will be when Allah orders the fire to be brought jahannam to be brought it will be led by 70,000 halters like a type of stand that they will be carrying each of those will be held by 70,000 angels that's somebody who does the math right that's that's we're talking in the billions of angels that will be present carrying the carrying jahannam that will be carrying jahannam and when it comes near to the human beings they will hear it will be alive the hellfire is not a the hellfire is very much alive so they will hear the breathing of the fire the roars of the fire and all sorts of terrifying and hideous noises and the humanity will fall at this but fall to its knees just completely scared out of their mind even the prophets will become fearful and the innocent will be afraid such that many of the noble messengers will say Ya Rabb nafsi nafsi myself myself myself myself because when this this tremendous nahr comes out it's going to be like something we've never been never seen before ever and so this is the type of thing that in the Quran Allah talks about people who they spend their time weeping before Allah asking for protection from the fire because it's real then because it's very very very real and so we should try to imagine this moment and force it to get us to a point where we start weeping before Allah and then hopefully do this regularly it should not just be done you know one time in our life it should be something we're continuously being scared of this because the one who seeks a type of refuge in Allah in this life regularly inshallah will be in his refuge in the next life and the only one who will not be concerned about himself on that day there's only one that's it and this is the Prophet ﷺ the Prophet Muhammad ﷺ while everybody else including the other Prophets is saying myself myself our moms will be saying nafsi nafsi moms usually are the ones who never always prioritize their children over themselves they will be saying nafsi nafsi our fathers nafsi nafsi our siblings nafsi nafsi nobody is going to care about anyone else the Prophet ﷺ is going to be saying ummati ummati my nation my nation ummati ummati and in one narration he will advance towards the fire and drive it back from mankind and it has to obey him it has to obey him everything is under all the angels they understand the maqam of the Prophet ﷺ every angel they all know this is Allah's Habib this his name is on the throne of Allah is on the arsh so whatever he tells the angels they listen and the angels are obviously these are these are the they're serving their Lord by carrying this fire so this is the station of the Prophet ﷺ and why it's so important to understand his maqam in this life and to we'll never understand his maqam but to try to get closer to him in this in this life and then what happens the reckoning begins the reckoning is recorded and every creature is given its view even animals even animals so animals will get their retribution from one another like one it's mentioned in the narration that goat the hornless goat will attract will exact its retribution from the horned goat so the animals will go back and forth getting this and until the animals Allah will tell them become dust the animals will just go at this but they'll just go but then the disbeliever will say as is this is in the Quran the disbeliever will say would that I were dust what if I could just be like these animals or they just had to do the retribution and now it's gone but that's not going to happen for the disbeliever this should also we should keep this in mind when we see the type of unadulterated evil that's taking place right now in Palestine and the genocide that's taking place and the way that the american government and the way that the western governments are supporting it Allah doesn't let people get away with things that which we should not at all be worried about it maybe for a few months maybe for a few years in this life that's it Allah will seize people and his anger will be so intense against these kufar that we can't even imagine the type of punishment they're going to go through we cannot even begin to imagine there are people who Allah has sealed them and they're being they're meant to be in the fire abadan eternally just like there's people who Allah loves and he wants that in jannah eternally and so this is what will take place so all of us one thing that we can do very practically in terms of reflection is to reflect on how we would face the questioning when Allah asks us about a certain thing they say take yourselves to account before you're taking to account so we just sit in our in our let's say in our bedroom or at home or wherever and we just say okay everything I did today if Allah asked me about the thing what am I going to say if Allah asked me about this what am I going to say and Alhamdulillah if we have people in our life who point out the mistakes that we've made who point out the haram that we've said or the risky things that we've said and and friends and this is this this is especially the role of our spouses we need to get comfortable in a gentle way with with with right calling that pointing calling each other to goodness saying you know what you said that probably crossed into backfiting like when you say it right so sometimes we might be talking about somebody right this just happened to me recently talking about a specific situation trying to like resolve a problem that was going on but that my wife told me after she's like you know you said it's something that was probably a notch beyond what you needed to say to resolve that situation that's probably backfiting and I was like yeah I totally under see where you're coming I completely agree with that right that that I definitely didn't need to say that one thing but I didn't hold the tongue so we have we have to ask ourselves and then you you replay it in your head usually you know what okay that what I said was probably fine yeah okay but that no no that shouldn't have said that one thing about this person right because in an attempt to resolve a certain situation you just are supposed to mention the bare minimum amount of information that we need nothing beyond that right between between let's say two people you're trying to resolve something or whatever it is or discussing something but now when you know that we can make we can we can ask a less forgiveness and hold ourselves to account right and so sometimes we will get loose with our tongue we'll get loose with our actions and we'll be really we might be good in one area but it might be terrible in another area we need people to help remove these sin this is why the believers we should all love critical feedback we should love it we should embrace it we should want it we should yearn for it if we don't like when people give us feedback some we're just our nafs has taken us over that's the reality of it why because imama rizali he says that if somebody if you had a snake tied around you like a like a viper coming up around you or a rattlesnake and it's about to coil you and someone comes in like removes that snake or tells you get that you have a snake around you and you're like don't give me don't tell me anything I know what I'm doing who are you I can figure it out myself and then by that time the snake has killed you or ruined you that's what he says bad traits and bad deeds are like scorpions or snakes or these types of venomous animals that will harm you he says the person who removes that harm from you even if sometimes it's not the best way that they did it or if they tell you about it you should be immensely grateful to them not like well who usually are responsible you have 15 other here's a list of all the things you've done wrong instead of you know what yeah you're totally right that I'm making that mistake I do say I do do that or like they'll say hey you're really cheap never ever spend money on that yeah you know what you take a hard look at it you know I gotta work on that because Allah hates Allah does not like the frugal the the miser rather not frugal but but but the one who's very very stingy with their wealth right but if the first time anytime someone gives us that feedback we just can't handle it we just immediately start to throw this is back at them or throw this is at them that's a problem and it's going to hurt us on the day of judgment because they we could Allah Allah might even say you know what that person I sent them to tell you something don't see it is coming from that person see it is coming from Allah who's opening up our faults to us and and he said you didn't listen to them the Sahaba they would appreciate this said in the Omar or the Allah and he would ask the other companions tell me and and then he would list out like what did I do wrong here what did I do wrong here what about what did I do wrong here he they were so worried about themselves this is these are the greatest people to ever walk the face of the earth after the prophets Sayidina Hadefa bin Yaman was given knowledge of who the hypocrites were Hazrat Omar or the Allah would beg him command him tell him make him be like am I on the list I think I'm on the list you've got to tell me if I'm on the list this is Amir Minin Sayidina Omar bin Al-Khattab Radeela Anhu is buried like steps from the prophets to some right next to him or right next to next to him after Sayidina Abu Bakr Sadiq but he was worried about this so they would they would ask themselves and they would they would reprimand each other with wisdom but sometimes gentleness is not the only way gentleness is the preferred method but if it takes a little bit of to get someone in to get someone to understand something like a little bit of firmness sometimes we need that and and we should usually not be the people applying that firmness but if someone does it with us we've all had our time to our parents might have been firm with us but we needed to learn that lesson so we should feel grateful when people help us they reveal our faults to us so we can work on them in this life because otherwise we have to work on them we have to answer to Allah about them on the day of judgment and when we don't we don't want to have to do that we don't want to be in that situation so then he says the next thing that will happen one will cross the balance or not cross the balance one will cross the bridge so there will be a balance and mizan that's resurrected or that's erected and Allah says we set a just balance for the omelkiyama that no soul is wrong in anything even the weight though it would be the weight of a mustard grain we bring it forth and sufficient are we as reckoners and he says the weighing on that day the weighing that day is true as for those whose scales are heavy they are the triumphant as for those whose scales are light they are those who have lost their souls because of the wrong they used to do because of the wrong that that they used to do so this mizan it weighs and every atom of good that we've done will help tip it in the right side and everything that we've done that's wrong will tip it on the wrong side but if we've repented from the wrong there won't be things inshallah on the left side or on one side and if we've done a lot of good things will start to tip over but this is where so he says good and evil deeds are weighed those people whose good acts outweigh the bad ones there the ones who win the victors on that day and the fortunate while those who the evil ones they have lost and failed eternally so it says that there will be a group of people who may be in between and this is mentioned surat al-arraf that they'll stand between the garden and the fire because they will literally be a complete complete equality between the two so what's risky in this situation now when if we do let's say we do good we're doing good we're doing good deeds there are people who get to steal our good deeds from us the first group is people who we wrong we spoke bad about we stole something from we owe them debts whatever it is they just get to take and they take and they take and so anybody who we've wronged all of the good that we've done they have a chance of taking from if we run out of the good they now get to give us their evil so they say okay you have no more good left take my sins so we could literally spend 70 years doing good deeds and also spend like 20 years talking bad about people like we just have a terrible loose tongue always all of those all of that good is at risk it's one of the most dangerous sins possible and same thing with a press of if we're talking you're not about the major oppression the major oppression has a very different type of accounting just even minorly wronging somebody right you just you know you know what I did wrong in that situation like I should have done something differently they get to take us to counsel this there's this this back and forth that takes place on that day so for the sake of our own good deeds that's what they say when you back bite somebody like you must actually do you like them usually not if I'm talking bad about them I don't like them okay so if you don't like them why are you giving them your good deeds usually you want to reserve your good deeds if you have to give them to anybody you'll give them to the people you love not somebody who we don't like so they say again back to the tongue hold the tongue the tongue is the source of all evil or the source of most evil rather and then what happens is the the sirot the bridge comes out and this will be thrown across the fire and the human beings will have to cross the sirot they have to cross the bridge for it will be it is said in one narration that it's sharper than a sword more narrow than a hair and that one again crosses it with their deeds the deeds come out again sharper than a sword thinner than a hair that's there's no walking across that right one has to have some other means of getting across that this is where the deeds come in those whose faith was more perfect and who were quicker to obedience they will be light and they will cross as swiftly as lightning lightning doesn't it doesn't take any time at the speed of light essentially others will be like the wind others like birds others like the best of horses others like riders others like strong men burdened by their deeds others will go on their hands and their knees and then they will start to tumble and the fire will be trying to grab them they'll be the fire will be trying to grab people and then people will tumble and the fire will will take them and they'll be scorched and they'll fall in to the fire and they'll fall in to the fire this is the intensity on the day of judgment now imagine this is this is a this is not a small scene we're talking about that as vast as the earth itself as vast as the universe itself we're talking about significant scenes here it's not a small bridge it's not it's not it's very significant it's not mentioned in this narration but not in the narration one won't be know when the end of it is it just keeps going and going and going then there will be one who will be on the other side and this will be the process of it he will be the first to cross amongst the messengers and he will be on the other side saying Allah salim salim or Allah save them save them he will be making dua for Allah to save people from the fire and this will be a means of assisting so people from this ummah if we are if we are falling if we're struggling and then the dua of the prophet aslam comes in and it just takes us there it just gets us to the other side this is the type again the role of the prophet alaihi salatu as-salam cannot be minimized the day of judgment is his it is the day to understand who he actually is salallahu alayhi as-salam there is no safety if one does not have this of course their relationship with Allah but for this ummah the safety goes through the prophet as-salam he is given the safety from beginning the day of judgment to serving as the advocate for this ummah to helping all of humanity even beyond this ummah and then after this point the believers will reach the hawth the lake the river the the lake of the prophet as-salam and they will drink from it and some will drink directly from his hands and others will drink in other ways and they will their thirst will entirely go away and its water will be whiter than milk more fragrant than musk and sweeter than honey and it will have channels bringing water from the river of kothur which is the the river of that's given to the prophet as-salam that's length and breadth will be the journey of a whole month that's how significant we're talking here Allahumma s.a.w. and so whoever drinks one of these these sips they will never have thirst again and so the ulama they've differed whether this will be before the bridge before the sirat or after but he's saying here that it's possible it could be either and so this is again the type of gifts that are given to the believers because at this point if one is given this inshallah they are safe right and then we finally get to a point and then we'll I think finish this section and where the shafa'a is permitted the intercession is permitted intercession meaning people helping other people who couldn't help themselves so the first is given to the prophet as-salam he's given the shafa'at al-kubra we make this dua after the adhan we ask Allah Allahumma s.a.w. that wa ta'ima wa s-salatan ta'ima habi Sayyidina Muhammad al-wasila that to make to give him the wasila right to give him the shafa'a so this is the first shafa'a that's given and then it's given to others as well the other prophets have an intercession the siddiqeen have an intercession the true saints the olama the righteous and other believers each according to their rank with Allah so there it's mentioned in one narration that there will be a man from this umma who will intercede for a significant number of people a number as large as the amount of flocks of a specific tribe which so we're talking here I think this is in like the hundreds of thousands or millions that will be able to inter- if their intercession is accepted they will be accepted insha'Allah into jannah because of the intercession of these people and others will be able to intercede for just one or two people and others for nobody so the first to be inter- to give an intercession is the prophet Muhammad s.a.w. he says I am the first to intercede in one narration and the first to be permitted intercession and he will keep interceding multiple times it's not one time so it will be to begin the day of judgment and so on and so forth and he said I shall continue to intercede until I am granted the release of people who had already been designated for jannah so that's who he's worried about the prophet s.a.w. on this day he's worried about his umma who is going is determined to go to the fire who is and so the big sinners the big sinners and his intercession is going to be the means of saving that saving us and he says I will continue to intercede until it will be said to him you have left no trace for your lord's wrath in your nation meaning there's nobody left for the punishment of Allah in this umma among some of the intercessions will be somebody in this umma who already will have entered the fire and then they will be taken out of it already entered in and then taken out right and so until at some point at some point he asks Allah will you permit me to intercede for anyone who ever said la ilaha illallah one time just ever said it la ilaha illallah Allah says to do that is not for you but by my izzah by my might I shall not let those who believe me believed in me one day in their life be like those who they never believed in me at all and and so the assumption is then that they are removed but this could be after a long period of time right so we want to be amongst the people in the first first first category that's what we should always make dua for right to be in the first in first place as close to the prophet as possible and there will be people amongst the umma who are helping him and some it's mentioned that his family is helping him at the kothur at his lake is helping him at the hope and so there will be people who are close to him who are helping him we want to be if we Allah gives us the ability to serve him in this life we ask that Allah give us the ability in this life and the next slide to serve the prophet alaihi salatu wasalaam so the uh it continues until finally one gets to a point where um it becomes clear to all of humanity that not a single injustice goes unnoticed by Allah this is the day of judgment the day of justice the day where debts fall due the day where wrongs are are are are are are corrected and so in one hadid it's mentioned injustice is said to be of three kinds one that is never forgiven by Allah which is shirk one that is never overlooked by Allah people's injustice to each other and one that could be overlooked by Allah a person's injustice to themselves meaning what's between them and their lords when we sin we're actually wronging ourselves we're oppressing ourselves that's a type of uh of of injustice that we do to ourselves but if I wrong someone else Allah can't Allah doesn't overlook that until that situation is rectified and then if somebody commits shirk that's not overlooked either so there's significant times now where injustices are rectified and this this question um is asked and one in one narration promises some asked do you know who the bankrupt are in this umma they said the bankrupt people according to us so they don't have any money no no property no money and he said no the bankrupt of my umma are those who come on Yom Kiamah having prayed having fasted having given zakat but then they insulted this one they slandered that one they hurt this one they beat this one up they took this one as well he said one person will take from their good deeds here one person will take from their good deeds here until all of their good deeds are exhausted until then they start giving them some of their sins and then they will be thrown into the fire this is the category for the believers which should be one of extreme trepidation because we all hope that our deeds are being accepted if we're doing ibadah but there's one thing between being accepted and there's another thing between actually being a means of admitting us into um uh into into jannah and so this is this is important to to keep in mind we won't go over this section in too much detail but just given the times that we're living in one should never have any doubt that Allah will will hold people to account it's just not it's it's it's it's Allah is too great and Allah is too just of a Lord and and also too generous of a Lord to not take people to account especially for the oppression that they've done our focus should be on helping people as much as we can in this life and on turning to Allah and doha as much as we can but to not get overly worried you know there's this this this this world court they call it the international court of justice which is kind of run by the Zionist like most likely right none of these courts actually have any jurisdiction to do anything because people don't have to listen to them Allah doesn't work like that there's no in the ultimate divine court of justice there's nobody who can say yeah that doesn't apply to me yeah i'm gonna ignore this law yeah i'm going to ignore this rule nobody can say that then they can't even stand before God for a second denying what's what's about to happen because the judgment in and of itself that just when someone is being brought to justice when the trial begins before Allah already their punishment has started it's already going to be in such brutal difficult circumstances not to mention that thousands of years before in the grave where there could have been punishment happening not to mention the resurrection itself not to mention the intense heat on the day of judgment and sweat and thirst and pain that one could be in and then this this this begins all the criminals all will stand before Allah their trial will be before Allah so what if if they evade and i'm and i'm saying this mainly because sometimes i don't know about everybody else but i look at everything that's going on and you kind of are like what is happening how are these people getting away with this thing after this thing up and is there going to ever be a time where there's ever any accountability and then you have to remember that the ultimate accountability will always happen and it will be with our Lord we need to focus when it comes to our own selves that we are inshallah in a good state and then when it comes to our fellow brothers and sisters and our fellow believers that we do whatever we can to help them inshallah in this life but to not doubt for a second that all of the difficulties and the adversities and the suffering that's going on will be will be a means of immense recompense for the believers on the day of judgment and every second millisecond of wrong or evil someone is going to do is going to be a means of immense punishment for them on the day of judgment we ask Allah for salamat and afya and uh so with that we'll end if there's any questions the last thing we'll mention actually in our religion there's no concept of like a free pass where you know we have this in the Christianity this idea that you can do whatever you want Jesus died for your sins it's very important to learn what happens on the day of judgment so we understand that accountability is real right because most of the thought that exists now in communities even who are religious but not Muslim there's kind of this element of evading accountability and we don't have that so alhamdulillah that we've been given the details to understand that and with that if there's any questions just one online I am a revered Muslim my parents are devout Christians how can I find peace they're unfortunately not encouraging of my Islam they're still strong their faith alhamdulillah so there's a couple of things that we've been advised to do in this specific situation first of all know that you are in the ranks of many of the Sahab the companions of the Prophet who converted to Islam or reverted to Islam and that their family was not Muslim so the first thing that you spend your time as much time as you can is making doha for them it might take 10 years 20 years 30 years I know people who've been Muslim for 40 years 50 years and then like their parents took their shahada on their deathbed right when they were 90 something even though their entire life they did not accept the or they did not embrace the religion so keep making doha for them because ultimately what matters is the eternal life the second thing is to know that their encouragement or discouragement of your Islam is not when it affects you psychologically to know that Allah is giving you an immense reward for every minute of striving that you're doing but your ultimate validation that you're seeking is from Allah because growing up we grow up seeking validation from our parents but the minute our parents are actually doing something wrong let's say they're except their their principles or their aqeedah their belief is wrong and we are on the right side we now no longer just kind of look for that type of validation and so to know you are on the haqh you are on the truth without a doubt and you have to do whatever you can thirdly to with good akhlaq and good character to show them that you are the best child that you can be and Islam is making you like that and so this could be in the form of the way you treat them the way you take care of them the way you take care of the the home when you're there the way you get them gifts and so on and so forth such that they see I know many people who there they transformed so much when they became Muslim that their whole family started wondering like what happened to them and when they realized there was the Islam and got them interested in learning about and learning about their about the deen louder I can't hear you yeah good question the question is why does Allah test those who loves more and why do they go through more tribulation than others is that the essence of it yeah okay so the first thing this is actually a core part of our belief to understand how God's metaphysical laws work that are not actually in alignment with how our relationship with other human beings work so what we want to prevent ourselves from doing is first we have to kind of unlearn our understanding of not necessarily unlearn it but not apply our understanding of love in this dunya to how Allah's understanding of love works in eternity the two are very very very very different so that's the first the second is then start to understand what metaphysical laws and principles is Allah applying one of them is this this exact one that you mentioned that Allah that the prophet some said in one narration that the prophets are tested the most and then those closest to them and then those closest to them and whoever Allah loves when Allah loves a believer he afflicts them he afflicts them he sends tribulation upon tribulation upon sickness upon financial difficulty the reason is mentioned in the Quran because Allah created life and death as a test the whole point of this dunya is to be a test if we're living in comfort and in ease and in goodness that's a blessing from Allah it's also a test in some certain ways though because the sahaba would be more worried about their life when they had ease going on than when they had difficulty ease could also very much be a sign that Allah doesn't love somebody it doesn't have to be a sign but it could very much be a sign but tribulation especially to the believers is a sign of for the most part of Allah's love why does it work like that first because the the whole point of this life is to be a test Allah says in the Quran he says that do they think that they can say that we believe and then they will not be put to the test as not he said nope we will test them surely just like we tested those who came before them to see which one of them is true in faith the concept here is that it's very easy to believe when everything is good yeah it's all good come to the masjid eat the giant iftars big iftar parties go to other people's houses exchange gifts have tea be like alhamdulillah all this stuff right it's all it's all and I don't mean this in a bad way but it could very much be lip service but the minute the tribulation comes where is that person's iman the prophet says some said in one narration or it might be from Sayyidina Ali that patience is to faith like the head is to the body the body if it doesn't have a head is functionless it will not be able to function because the brain is here the capacity for thinking as well as the majority of the senses are in the head patience cannot be examined until difficulty comes so that's the second concept the third is when Allah wants to raise someone in degrees in the next life he will test them and test them because their deeds are not measuring up but their patience in the test will measure will be a means of giving them that delta between where Allah wants them to be and where they actually are so if someone keeps in mind this idea of eternity it becomes a lot easier to understand the tests in this life but we have to unlearn number one the western christian Judeo-centric christian-centric prosperity gospel which has been taught in this society which is if you're a good person good things happen if you're a bad person bad things happen that's not how God works if you're a good person difficulty will happen it's mentioned in the Quran and if you're a bad person a lot of things can happen but Allah will actually many times give them immense good and riches and wealth and luxury in this life and then the whole eternity they're doomed and they're incomplete that like ferron for example as an example so that's one the way one unlearns that and the second thing is to understand that everything we do for a few days a few months like somebody has immense tribulation that lasts for a period of time in this life it could be the means of setting up their entire ahira in the next life they couldn't have they could not have achieved that without that difficulty right so usually you'll notice ibadah in our religion has difficulty with it fasting not easy requires patience why did Allah want us to fast why don't we just why don't you just say just eat and drink all the time right and just like because he does say you can kind of eat and drink and enjoy but he says no there's gonna be period I'm gonna see how patient are you right why do we have to pray five times a day instead of like one time a week like many other religions just kind of do because Allah wants to see are you going to actually put it it's not easy to pray that many times a day let alone if one is doing the extra prayers so our religion is about work and it's about tests and it's about patience and it's about steadfastness it's about endurance it's about seeing really what you're made of is kind of the end of it it's like Allah wants to see what are you made of because I made you of a specific type I want to see are you actually going to exemplify that type so hopefully that helps a little bit and we we always just keep reminding ourselves of this because this is very easy to understand conceptually but very hard to understand metaphysics we just keep reminding ourselves until it really sinks in yeah did you have a question sorry it's just hard to hear because the heater's on yeah regarding fudger yes five four yeah traditionally many of the Muslims would actually some would pray immediately the Hanafis in their massajid they would actually delay a little bit till like about six fifteen six twenty so more people could come out and be awake and participate in the congregation but you what's virtuous is to pray earlier you avoid if we don't if we can we try not to pray in the last like five three to four minutes especially not the last like ten seconds but if we have to we do it right if we just we're late we missed our we slept through our alarm but we're still on time we're still good but you have until that minute that the sun rises inshallah yeah should hear good question the question first is about sins we've done which we forgot about there's a few ways to do this first the dua to make is actually literally forgive me for the sins that I know of and that I don't know of that I remember and that I don't remember but for all the sins I've ever done that you know there's not a specific like Arabic formula one has to use you can just in English right so that's perfect dua to make Ya Allah just forgive me for anything I've done you do that frequently second thing is the more it's the far one makes like if you're just saying inshallah inshallah sometimes you might not be saying inshallah for a specific sin you did you're just doing the general is the far for whatever you've done and so you make the intention Ya Allah anything I've done today tomorrow or yesterday a year ago throughout my life I'm just asking you for forgiveness from this the third is when one goes to Hajj or does a major toba repentance you don't have to remember everything the assumption is it's all wiped clean or when one gives birth for the mothers when they in addition to the Hajj when one gives birth they emerge just like the newborn baby everything is wiped clean for the mother when when birth is given so that's an example of the general forgiveness there's another hadith which mentions anyone who says subhanallah will be humbihi subhanallah al-adim I believe it's 70 or 100 times like at night time you know right before bed or something their sins will be forgiven even if they're as vast as the foam of the sea there's a lot of foam in the sea and a lot of sins that are forgiven just for saying that so those are formulas one can use to try and get the forgiveness the second question was about those who the children have passed away before puberty will it be permitted will they be the same same situation for them for non-muslims as it is for Muslims according to the text here it says it has come down to us that Muslim children who died before puberty will be permitted to give their parents to drink the text doesn't say non-muslims so I'll go we'll go with what the text says but Allah knows best yeah yeah what would you be praying at that time let's say it yeah so according to most of the madahib what you do if you wake up like let's same thing today let's say it's 651 is the sunrise and you wake up at 651 okay and they're like I gotta still make wudu I miss it now you have to wait 15 minutes it's usually 12 minutes sufficient 15 according to some of the ulema for the sun to be done rising this is this is the shuruq period in which it's generally speaking not permitted to pray because this is when the people who used to worship the sun they would pray so you wait 15 minutes you would wait until about seven or five and then you would pray your qadha fajr right and then you would pray your qadha fajr there are some some of the schools are shorter time than that but usually it's about 12 to 15 minutes and then that's when you would pray so you do the the best thing one would do in that instance let's say that that actually happened to somebody you'd stay in that spot ideally make wudu get ready and then ask Allah to forgive us for delaying and for missing the fajr and then you'd pray the qadha of the fajr and I would recommend one also prays an extra two raka of asking Allah for forgiveness as well that that we miss the the because now we haven't heard a sin for having that doing the delay yeah does that make sense yeah also yeah according to most of the madah there's there is an exception in in one or two opinions but the sunnah is prayed before the fard with rare exception if somebody consistently prays their sunnah and then one it's like they're coming to the masjid let's say the masjid pray at 6 15 and you wake up at like six and by timing wudu etc you get to the masjid at 6 15 you can pray your sunnah at home or at the masjid in rare exception can you do it afterwards one definitely cannot make it a habit of doing so afterwards but if someone is praying at home there would really be no reason to pray the sunnah afterwards one always needs to pray the sunnah before and if you miss the time of the sunnah like again 6 47 you've got to just pray your fard then you miss the sunnah yeah the sunnah fajr according to one narration is better than the dunya and everything in it it's a big it's a very important sunnah to pray okay any other question yeah great question so someone converts to Islam and they're children and the question is at what point would they either have to take shahada or would they just be considered muslim right good question hey do you mind if I ask how old are they or like how old were they when you converted oh okay got it oh mashallah so are they are they after like like like 20s teens okay got it so for the daughter who's younger for the eight-year-old let's say somebody who has is still a ways off from like the full age of discernment in Islam the discernment comes at puberty they could essentially be raised muslim right because they have yet to hit that age of discernment all you need to be considered to when you're raising a muslim and you have not hit puberty is are you raised according to the laws of Islam so you taught the importance of prayer are you taught to believe in Allah first and foremost are you taught to believe in the messenger of Allah right so you accept that once they like conceptually accept that and then the and then are they taught the importance of the prayer even if they don't pray but they're taught the importance of it and the zakat and the fasting and the pillars of Islam as well as the belief in the books the belief in the the Quran the belief in the books that came before the Quran the belief in the omil qiyamah and the day of judgment what we would call the articles of faith the tenets of faith as long as they're taught those things they are effectively muslim if someone has hit the age of discernment right which could come at 12, 13, 14, 15, 16 usually in that range now they have to accept that kind of like willingly on their own and once they do whether their parents teach them they go yeah this makes sense to me it would be best if they actually took the shahada right they entered into Islam formally and said the testimony of faith with a understanding of course of like what they are what they are saying but for the one who's younger they're just kind of growing up into it does that make sense and we can follow up anytime I think that's all the questions online I believe at the time of this class is 7 p.m. pacific time Wednesday and oh how do you know if something is a test or punishment uh you'll never know for sure the key is your response so nobody for sure knows when if I'm going through a sickness is Allah upset at me or is this because he's elevating me in degrees or why is quote unquote why is this happening right the way in which you respond is the key to unlocking the pleasure of Allah or the displeasure of Allah so if you respond with anger and with being upset at Allah for that test even if it wasn't a punishment you're now about to get we could get punished because of our response if you respond with suburb with patience or with submission that's a sign of Allah's love because Allah says Allah you hid basabadi and Allah loves the people of patience and Allah is with the people of patience so it's a sign of reward and it's usually hopefully a sign that of goodness in that action so we've got that test but it was a Allah wanted us to respond in a certain way we did respond in that way and so now inshallah we are given the reward for that but you'll never kind of exactly know why certain things are happening right with that well over time so apologies we had to start late today because of the speakers one thing quick thing Saturday night we're in the month of shaaban Saturday night is known as the latest amnesty for shaaban the 15th of shaaban according to too many narrations to ignore it's one of the most virtuous nights in our deen it's a night of immense forgiveness it's a night where the ah is accepted it's a night where one should turn to Allah asking for relief for themselves for this umma and seek Allah's forgiveness there's a little bit of difference of opinion about the about the night and the validity of it but the vast majority of scholars were on the of the opinion that it is a virtuous night and one should do ibadah so if one can one should try to pray extra and wake up sattata hadjud and then there's also virtue in fasting on that next day on Sunday inshallah so just wanted to mention that so Ya Raheem, Ya Fattah, Ya Mubin, Ya Allah, we ask that you give an opening to our brothers and sisters in Palestine, that you give them Shifa, that you give them healing, that you provide for them Ya Razaq, that you provide for them, that you give them food to eat Ya Allah, that you give them water to drink, that you give them shelter, and you give all of those suffering in Palestine and in Gaza and in Rafah and in all of the places Ya Rabb Al-Alamin in the Muslim world, that you give them immense relief and Faraj and that you take care of them and that you give them victory and that you give them assistance and that you give them the highest of stations in Jannah for those with the Prophet Sallallahu Alaihi Wasallam for everything that they are enduring and that you accept those who have passed away as martyrs Ya Rabb Al-Alamin, we ask you for comprehensive goodness and Afia for this umma, for the umma of the Prophet Sallallahu Alaihi Wasallam, we ask that you give Faraj and relief and victory and assistance and goodness and rectification in all ways inwardly and outwardly to this entire umma and that you allow us to live up to the example of the Prophet Sallallahu Alaihi Wasallam and live up to his teaching Ya Rabb Al-Alamin, we ask you that you rectify our life, that you prepare us for the Day of Judgment and Yomul Qiyamah in the best of ways and that you allow us to implement everything it is that we are learning and that you allow us Ya Rabb Al-Alamin to be in the foremost of the rows and the Day of Judgment in first place Ya Rabb Al-Alamin with the Prophets and with the Saints and with the Noble Ones Fikheid, Walutfu and Afia and we ask that you remove our tribulations and our difficulties and that you bless our life with Afia and with ease and with well-being and with shukr and with Hamd and with expansion Ya Rabb Al-Alamin, we ask you for everything good, the Prophet Sallallahu Alaihi Wasallam asked for and we ask you for protection from everything he asked for protection from us, allah wasallam, wa barat ala sabnah, wa barat ala aalihi wa sahbihi wa salam, walhamdulillahi rabb al-Alamin.