 How great is the remembrance of Allah Subh'anaHu Wa Ta'ala? Allah Subh'anaHu Wa Ta'ala says, for instance, Ya'la yuha yadim an'amu tukhullah tigran kathira. Remember Allah with much remembrance. And in this verse we have an imperative verb, an imperative, it's called sirel-amur. And then you also have an infinitive absolute at the end of the verse. For another emphasis, so this is doubly emphasized that we remember Allah Subh'anaHu Wa Ta'ala. The sahabah, radiya-Allah ta'alum nijma'een. Their tongues were so moist in the remembrance of Allah Subh'anaHu Wa Ta'ala that when they used to go to the bathroom, they had to put stones underneath their tongues. Because they kept saying, la bi-lahi bi-lah, alhamdulillah, Subh'anaHu Wa Ta'ala. They kept saying, it was habitual. When you go to the bathroom, you can't make thicker with your tongue. So they had to put stones under their tongues to remember to forget Allah Subh'anaHu Wa Ta'ala. This is how inundated they were with the remembrance of Allah Subh'anaHu Wa Ta'ala. The Prophet ﷺ is a parable. He says, mathalul adi, yafkuru rababu, la adi, la yafkuru. Mathalul hadi, wa niggit, awkuma a'la a'i'i salat wa salat. He says, the similarity of one who remembers his Lord and the one who does not is like the difference between the living and the dead. So the earth is full of walking corpses. Because if you're spiritually dead, you're essentially dead. If you're spiritually dead, you are essentially dead. You can turn on the TV and see dead people all the time. We all have the sixth sense. You can see nice and dead people. So the scholars say that we have to die before we die. I don't know if you've heard that expression before. Dive a death to the world or to the dunya and it will focus you on Allah Subh'anaHu Wa Ta'ala. And by doing that, you will actually begin to live. The Prophet ﷺ advised us to remember death 20 times a day to remember often the destroyer of pleasures and by that he meant death. It's not so that there's a morbid fixation on death. It's so that you may actually start living and realizing that you're alive. It adds value to your life. For example, if you're leaving your house in the morning, bring death to the forefront of your mind and think, I may never see my wife ever again. I may never see my children ever again. How would you say goodbye to them? This is how we should pray. We'll talk about it. When you stand for prayer, the Prophet ﷺ gave advice to Ayyut al-Ansari. He said, when you stand for prayer, pray as if you're saying goodbye. You're saying goodbye. You're breathing farewell. This is how we should live our lives. By that we actually become alive. Malcolm was asked in 1964 when he returned from Hajj and he left the nation. He was asked by a reporter. He said, you're a Muslim. You're a Muslim. He was asked by a reporter. He said, you're a marked man. Are you afraid? And Malcolm said, as far as I'm concerned, I died 20 years ago. I'm not afraid of anything. I only fear a loss of kind of what they're out of. That's the way of the samurai. You know, the samurai, ancient Japanese warriors, they would convince themselves that they were already dead. So there's nothing to fear about. So just as there are people who are physically alive and spiritually dead, there are also people who are physically dead but spiritually alive. Like the Shuhadah, this is from the Qur'an. Don't say they're dead and what? Don't say they're alive. They're alive. That's a shroom, but she don't perceive it. And they're receiving sustenance from Allah SWT. There's a famous parikabiyah of Isa A.S. which is a Christian source, in Luke chapter 15, it's about a prodigal son where he's reported to have said, this son of mine was dead and is now alive. What does this mean? Who are the dead ones? Those whose hearts are the void of the remembrance of Allah SWT. Allah SWT says, He says, the evil one has got the better of them and that he caused them to lose the remembrance of Allah SWT. They are the fellowship of Satan. It's a Hadith of a Mu'min, meaning, Allah SWT. She said, She said, the Prophet SAW is to remember Allah SWT in all of his states. In all of his states he remembered Allah SWT. When he left the house, he remembered Allah SWT. When he walked into the house, he left the musket, walked into the musket, went into the bathroom, out of the bathroom, went on a journey, when he returned from a journey, in all of his states, he was remembering Allah SWT. And Haisha asked him, do you sleep before Witzel? And he said, Do you sleep before Witzel? He said, My eyes sleep, but my heart is awake. His heart was in the Divine Presence, Allah SWT. And his heart would affect those who were in his presence. There was a companion named Kanzala, who changed Abu Bakr's seat. And he said, Asfahtu munafiqan. He said, I've become a munafiq, just from hanging in Kanzala. And Abu Bakr said, Why do you say that about yourself? And he said, Well, when I'm in the presence of a messenger of Allah SWT, I'm filled with this intense spirituality. But when I leave his presence, it begins to rain, and then it leaves me. Asfahtu munafiqan. I've become a munafiq. And then Abu Bakr said, In that case, Asfahtu munafiqan. So they both went to the Prophet of Allah SWT. And they said, Have we become a munafiq? And the Prophet of Allah SWT said, No, you have not. If you were to remain in that state as you are in my presence, you would be shaking hands with angels in the street. His heart was in the Divine Presence. His heart was annihilated in Allah SWT. And we should know that, the heart annihilated. And the remembrance of Allah produces an inspired tongue. And a tongue inspired to speak by Allah SWT, when the Quran will affect the world, it will, it must, positively affect change. Many of us say, You know, I make da'wah and nothing happens. I make da'wah, I go, I preach, I do this and that. No one's converting. I think I'm wasting my time. We have to look earnestly inside of our hearts. What's in our hearts? You have to be very honest with yourself. Look inside of our hearts. You find lust. You find Ben Franklin. Talk about the green. Harry Potter. Frodo Baggins. The Oakland Raiders. These are idols. These are asana. What is in your heart? The tongue is the revelator of the heart. That's the function of the tongue is to reveal what is in the heart. If you want to know what is the love to you, what are you talking about? That's all you can tell. What are you always talking about? Whatever you're always talking about is what you are in love with. That's your habib. The Prophet ﷺ was inundated with remembering to Allah SWT because he was in love with Allah SWT. And this is why the Monafiq is so dangerous, the true hypocrite because he said to his tongue that which is not in his heart people who he modeled, they have a disease in their hearts. So we need to rely on our hearts. Now, in ancient Israel the high priest of the Temple of Solomon once a year on the 10th day of the first month of the Hebrew calendar would go into the Temple of Solomon into the innermost sanctuary of the temple. And by the way, the 10th day of the first month of the lunar calendar as well is Yomi Ashurah. This is called Yom Kippur in Hebrew. The earliest day in all of Judaism they fast the entire day, right? They used to follow exactly in line with the 10th of Muharram at the time of the office of Allah SWT. This was happening. And then they started to use an intercalary month an extra like a leap month every three or four years so that the Hebrew calendar would jive with the Gregorian calendar or the Christian calendar. That's why Hanukkah is always in December. Notice that. It always moves around December because if it's a lunar calendar they should move back 11 days every year just like all of us. Just like Eid does. But it doesn't. Anyway, he would go into the innermost sanctuary of the temple. And the word temple in Hebrew is Heikal. You ever heard the expression your body is a temple? Because Heikal is actually a Canaanite word which means body. The innermost temple is called the Kondosh Haqatashim the Holy of Holies, right? And this is an analogy for the human heart. The priest would go into the innermost sanctuary of the body and he would pronounce the ineffable name of God. God has a name that only the High Priest knew. It's called Haqashim in Hebrew, the name. Al-Issam al-Aqam the great name. He would pronounce this name and he would supplicate for the believing humanity by pronouncing the name of God in the heart of the temple. In other words, your heart should be reserved only for the Holy Name of Allah Subhanahu Wa Ta'ala. Remove all of these idols out of your heart. Remove them all out. Remove the dunya. Hupud dunya. Raqsukun bi-Khati'a. The love of the world, right? Is the head of every sin, this Haqith. This doesn't mean that we have to reject the dunya. That's not our tradition. This kind of monasticism, right? Allah Subhanahu Wa Ta'ala says in Qur'an that this is not even in the original teachings of Isa'a al-Isra'a. Because the Christian monks, they practice this type of lifestyle, monasticism. Athanasius of Alexandria, he wrote the first biography, the first Christian monk ever. Christian monk's name was Anthony from Egypt. It's called the life of Anthony in the 4th century. And he praises Anthony. He says after he was baptized, he never, ever touched water, ever again in his life. He's praising him for that. He says he never bothered to see him filled from his body, ever again in his life. He's praising him for this. Allah Subhanahu Wa Ta'ala says in Qur'an, this is supposed to be pious to you. This is we did not prescribe this type of thing for the followers of Isa'a al-Isra'a. So, Allah Subhanahu Wa Ta'ala said to us, he warned us, don't let the dunya take over. You can partake of the dunya, the Prophet Subhanahu Wa Ta'ala said to them, don't let the dunya, but do not let the dunya, the love of the world, dunya means the lower world, the earth that we're living. Don't let it into your heart. There was a group of three Sahaba who came to the Prophet Subhanahu Wa Ta'ala said to them, we want to divorce our wives and go out and live in the wilderness and fast every day. And he said, are you better than I am? And he said, no. No? And he said, I don't do that. Mandarad li ba'im sunna titha lisa nidhi This is the context of this hadith. Whoever turns away from my sunna is not from me, right? So we don't have this extreme type of montish lifestyle. Don't let the dunya into your heart. So, now, a very common polemic against our theology is that the God of the strong, he probably heard this a lot, is impersonal. He's not approachable. He's kind of a personal relationship, right? With Allah Subhanahu Wa Ta'ala, he's unreachable. Now, we reject this idea. It's a neoclatonic idea. It's also a deist idea that Allah Subhanahu Wa Ta'ala is somewhere in the heavens, a soft one a lot, very anthropomorphic. He's enamored by his own reflection. He's just looking and admiring himself indifferent to his creation. We reject this type of idea, right? This is a deist idea. But many of the founders of this country were Freemasonic deists. That was their theology, right? George Washington certainly wasn't a Christian. He rejected communion. He was a 43-degree Freemason. Thomas Jefferson had a Bible where he crossed off all of the so-called references to the divinity of Jesus. He crossed them all out to not believe this. He also had a Quran Bible. You guys know that? Benjamin Franklin was really interesting. Benjamin Franklin was a... Many people said he was an atheist. He lived in England for 16 years. He was part of a group called the Hellfire Club. The Hellfire Club. That's one of his secret societies. They meet underground in caves and do these Aji-Wa-Rari kind of thing. I can't go into it. But he has a house on Craver Street in London. He lived there for 16 years. In 1993, there was a custodian who was sleeping in his basement who stumbled upon human remains in the basement of Benjamin Franklin. Do you guys know about this? They found thousands of human bones. Thousands of men, women, and children in the basement of Benjamin Franklin on his house on 16 Craver Avenue in England. Yeah. Talk about Wikileaks. He lived a transparent life. The intimate details of his life were known. He has full disclosure. Transparency. Doing things behind the shadows. It comes out later. These people write these books. The truth about what happened. Some profligate of this book. As if it's some expose that no Muslim has ever heard of. All of this stuff is well known to Muslims. And Muslims have dealt with it. Part of the problem is that they don't understand the nature of sero-literature. Sero-literature is not one of our sources. Sero-literature has no weight in Sharia, in Crete, and nothing. It was the intention of the early historians to collect as much information on what the Prophet ﷺ was possible because they were being objective. They were being transparent. So what they do is they look at the Prophet ﷺ through the lens of their own diseases. And that's what a monotheist does. That's exactly what a hypocrite does. A hypocrite sees someone doing a good deed and asks himself, why would I do that? To show off. That's what he's doing. So we reject this idea that God is far removed from his creation. We also reject what we consider to be the other extreme, which is the Christian idea that God comes into the temporal world. He comes into his creation, thus making an idol out of himself. And dwells in flesh and blood and so on and so forth. It's a divine incarnation, divine avatar. If they can use the word avatar. A few days ago I was watching that. I was sitting in the channels. My daughter was doing her everyday homework. She's eight years old. I know I should be watching TV while my daughter's doing her everyday homework. I've already heard the lecture from the boss. Anyway. We know who that is. So I'm sitting in the channel. I'm on low volume. And I come to this Christian preacher. And I love listening to preaching. Kind of a weird guy. And he says, God came to earth. He came to earth. And my daughter was just kind of doing her homework. And she goes, God earth, negative. Eight years old. I said, how long? That's some theopter. You know what's mentioned in three gospels. Mark 10, 18. This is from the note takers. Mark 10, 18, Luke 18, 18. Matthew 19, 17. A Jew comes to Christ. He says, it's in Greek. The original gospels are in Greek. He says, good master. What must I do to gain internal life? Jesus responds. And says under him, He puts the object before the verb. Why me? Are you calling good? How dare you call me good? It's the effect of the Greek. There's no one good but one. And that is God. This is multiple the tested. Mark 10, 18. Luke 18, 18. Matthew 19, 17. The Old Testament says in Hebrew. Very clear. It's rhetorically perfect. God is not a man. Very, very clear. So, Allah is transcendent. He's outside of time, space, and direction. But he's also close to us. When my service asks you, he says, I am close to them. The word, the cognitive people is which means an internal organ. The word, which is where we get close means the internal organ in its etymology. This is how we make him we are closer to him getting mad at the generic sense. Mad at the human being. Then his jugular vein Allah is that close to us. If we were truly cognizant of Allah's dearness to us we would cease to function. It's actually a mercy that were somewhat detached from Allah's presence. We would cease to function if we were suddenly aware that Allah is truly, essentially closer to us than our regular veins. He has our simple actions that turn us away from him. And this is a mercy. This is why Allah gave us Toba. Because we need Toba. We need it. Mula al-Aliy actually says in the Mir Fawz Mula al-Aliy He says that there's actually a difference of opinion as to which man or woman is better. The one who sin and make Toba or the one who we never sinned at all. There's actually a difference of opinion as to which one is better. Ultimately he said the one who never sinned is better because he's closer to the prophets or masses that are free to make your sin. But it's just interesting that you have this difference of opinion regarding this issue. I talked about this in one of his aphorisms. He says an act of sin that leads to shame and impoverishment and brokenness before Allah is better than a good action that leads to arrogance. There's a beautiful story in book 40 of the Iqya. It's called Kitab al-Fikr al-Mawz by Abu Hamad al-Hizadi Iqya the leader of the Deen. He says similar theologic of traditional Islam. He tells the story of a man who was a town drunker and open facet. He used to spend his days in the tavern in the bar without a drinking. And he died. And the people of the town refused to wash his body. You can't bury him in our cemetery either. So his poor wife had to wash his body and she made some sled and took him all the way out into the desert with the intention of burying her husband and crying over his body. While this was happening she's digging this dish a gnostic a gnostic walks by he sees the scene and he rushes down and he says I want to help you bury your husband. And she says huh so he buries the body and he prays over it and then she says why did you want to help me? Do you know who my husband is? She says yes I know very well of your husband and I wanted to help you. And she says what do you mean? And he says last night I had a dream and I heard a voice that said in the desert you'll see a woman trying to bury her husband help her because her husband was a man of Jannah he's a man of paradise right? So he prays over the body and then he leaves. Now the townspeople come out and they see what had happened so they approach his wife and they say why did he do that? And she says I don't know and they say if you think of a reason why he's a man of Jannah and she says there's only three reasons I can think of he was never the lawyer of one or two orphans that he would love and care for more than his own children and every morning when he would wake up from his wine he would change his clothes make take a shower and be khusl and go and pray salat al-fajr fi jama'a fi mustit he would pray in congregation in the mosque the morning prayer and when he would come home from his wine he would go into a secluded corner of the room he'd fall down to his knees he raised his hands to Allah subhanahu wa ta'ala in this corner of hell are you going to fill with this retribution man referring to himself and to be in that state of sublocation and repentance until he fell asleep this is why we need to be in a state of tawbah tawbah as etymology means to turn right to turn literally turn to Allah ya tawbah oh the most forgiving turn towards us alina it's the same in Hebrew the verb is yashuv tashuvah izikyo says izikyo is probably but he says if the wicked would repent from his sins the Hebrew says yashuv mekul khatotav literally turn from his sins what is the result yihye lo gamut yishal live yishal naakdaak repentance is going to the Bible this is how to reconcile yourself with Allah subhanahu wa ta'ala it's through tawbah, not precarious atonement, no one has to do any blood letting of any type you do it through tawbah, this is biblical teaching so the divine care of Allah subhanahu wa ta'ala for his creation is demonstrated in this sublime prophetic parable the prophet sallallahu alayhi wa sallam said he found his hadith and canonized and he said imagine a man walking through the desert or traveling through the desert upon his conveyance he distanced for a moment only to notice that his conveyance has left him and all of his supplies and food has left as well and just as the harsh reality of his death begins to occur to him, he spots his conveyance he runs up he grabs his reins he falls to his knees and he raises up his voice to the heavens and he says he says you are my servant and I am your lord he got it backwards he was so delirious he was so overjoyed that he lost control of his speech this is a hadith of the prophet sallallahu alayhi wa sallam the prophet concluded and said that Allah is more overjoyed than that person is at that moment when a sinner turns from his life for sin and makes repentance to Allah Allah is more overjoyed than that man you can think about it have you ever been that happy people of jannah are entered into paradise they are so happy they can only say sallam they are so happy they are out of it they are shocked by it so Allah is not indifferent before we can worship Allah we have to have we have to have we have to have no sense of who Allah is he is not indifferent lord he is our ahman our loving our tawab in a tradition that is attributed to Isa alayhi sallam isn't it amazing a shepherd will leave this flock he will leave very willingly to find the one sheep that went astray and how happy is he when he finds it the one that went astray you know why the sahabah never engaged in speculative theological discourse is because it never occurred to them because they experienced their faith we have to experience our faith they can't just be mechanics the sahabah noticed the prophet sallam raised his blessed hands in supplication for raining and they noticed that before he dropped his hands his beard was soaking wet with rainwater how does one after this how do you witness that and then ask yourself two weeks later is it really God like we do often as we are not experiencing our faith so I see muslim youth all the time that come to pain say you don't have a faith crisis say what happened brother and he says I took a semester of biology at the university my faith is shattered one semester you're just an undergrad God bless you when you're a phd student lack of the atin you're not experiencing anything it's just another science but we should know that intellect is limited intellect is very important but it is ultimately limited this is not an intellectually egotist religion like steven hockham says I'm looking for the God equation I want to prove God through an equation there is no such equation because that would mean that God has papers that the smarter you are the more knowledge you can have of the divine it doesn't work like that or he says you know I have it all figured out there's always been matter it's just the changing form of matter these atheists we define them sometimes as they don't believe in the God no everyone believes in the God atheists are actually mushrikiin they're idolaters they associate with God because to say that matter has always been here is to compute upon matter a divine attribute a dhidham nathati pre-internality is only for al-Masjid al-Qaeda you're saying the matter has always been there it's the first Qaeda beginning this is shit everyone has a God whatever takes priority in your life is a God we got it all figured out it took us four months to plug a hole in the ocean a hole that they made by the way if you know what happened in pre-internality 6 billion years ago time would happen more power to you so the prophets who are intellectual giants they took menial jobs carpenters and shepherds they demonstrated this ecumenical nature or aspect of the religion that is a universal religion it's straight and wide there's something for everyone, not straight and narrow so we need to work on our next sound our spiritual excellence and experiential theology is real so what good is your knowledge that stuff came from your head and has a trickle down into your brain there's a parable about this in the Quran for example in Imah there's a book on his head there has to be something in the heart the heart has to be engaged it's not all about knowledge people it's great to have knowledge you have to there's no it's the encounter about every Muslim to gain knowledge but when we neglect the heart that's problematic we take stories from the prophets Khidr alaihi salam was the teacher of Musa alaihi salam, was he not? Musa alaihi salam is from Wulu al-Azam. He's one of the five most exalted people beings to ever live. Why isn't Khidr better than him? He's the teacher of Moses, right? He's more knowledgeable than Moses, but Moses is better, because he doesn't always come down to knowledge. Jibril alaihi salam is the teacher of the Prophet Sallallahu alayhi wa sallam. But who is the Sayyid Khaldillah? Who is the best of creation? Who could not pass the Siddhah to Muntah? Jibril alaihi salam, who was made of flesh, who was made of light, could not pass beyond the region that the Prophet passed in the Prophet's flesh and blood. The Prophet wanted to remove his sandals. Allah said, keep them on. Why did his sandals burn? Because they're attached to his blessed feet. Right? He's the best of creation. Jibril alaihi salam is a teacher. We put so much emphasis on knowledge and that's good. Don't get me wrong. We need to seek sacred knowledge. But we have to work on the heart. It's the most important thing. I've seen students with beautiful afflop. Don't overseas the Sunni. They come back. They're full of all of this envy. They're very judgmental suddenly. You know, this is, hold on, this is a facet. He's a kaffir. Now she's this. But before he was a good guy, very unassuming, nice guy, very quiet. But suddenly he's an expert or what my people say. He became a mullah. Right? What does he do? What's his name? So, we need to transcend the ritual. Rituals are a means to an end. So what is ihsan? This is not the very art of this lecture. There's a famous hadith, which is called hadith, Jibril alaihi salam. So, this is narrated by Siddharth Ar-Mahmoud. And when she says, He says, We were with the Messenger of Allah, one day, Right? There was no sign of travel on him. And none of us knew who he was. So here's this man. He's a stranger. You would think he's a traveler. Or travelers are just shoveled a little bit. They have some dirt on their clothes. It's hence pristine. As if he came, as if he fell out of the sky. Because it's not too far from the cheer building. Hatta jala sa'ilana bi salam alayhi salam. And he sat in front of the prophet. Fas nada rukbaatehi ala rukbaatehi. He sat directly in front of the prophet salam alayhi salam. And so his knees were touching his knees. And his face is right here. Right? He said, He said, And the prophet salam alayhi salam tells them about the five pillars of Islam. Right? And then the man says, That's right. And said, He says, That's agi. He asked the question and then he confirms his answer. Of course, he's right. This is the messenger of God. Who does the man think he is? Sadafta. This is the messenger of God. Who do you think you are? Say no more please. He's very personal. He'll mess around with the prophet salam alayhi salam. And say no more. He's around. He says, And the prophet salam alayhi salam tells them the six particles of faith. Right? And then he asks them a third question. Casi. And then he says, Tell me about ihsan. Spiritual excellence. What is the response of the prophet salam alayhi salam? He says ihsan, spiritual excellence, is to worship Allah as though you can see Allah. And if you can't see Allah, be fully cognizant that indeed he sees you. Right? This is ihsan. So how would you stand before Allah subhanahu wa ta'ala on the day of judgment? On the day of judgment, we're going to see the fire of jihannam. Right? It's with ayin and yakin. According to the Quran, we all see it. The angels will bring it. They'll move it to the left side of the ash according to the hadith. And when that happens, everyone will fall to their knees. Everyone will fall to their knees. Right? They'll see everyone on their knees. And they'll be shaking. And it's related that Ibrahim alayhi salam, who is, what's this idol? Khalidullah. He's the friend of God. He will be telling himself, I'm Khalidullah. I'm Khalidullah. I'm Khalidullah. He's shaking and saying to Allah, just trying to give himself peace of mind. I'm your friend. I'm your friend. This can't be for me, not this jihannam. If Ibrahim alayhi salam is in that state, who is, what's this idol? Khalidullah. The maqam of the Khalid is in that state. What is our state? Everyone is in this state except the messenger of Allah subhanahu wa ta'ala will go and walk towards the fire and the fire retreats from him. Subhanahu alayhi salam. The fire has khashya of the Rasul. And he will go and he will wait center to Allah subhanahu wa ta'ala and Allah will say, Muhammad al-Fa'a will ask. But Shafa'a to Shafa'a, raise your head and intercede for your people. Okay. There's certain hadith that Muslims don't quote Allah. There's a hadith that says Shafa'a dee, Ahlul taba'e dee, people might dee. Very famous hadith. The Ma'a Shafa'a is for the people of mortal sin and ma'a ma'a. But there's another hadith of the Prophet sallallahu alayhi salam. Shafa'a dee dee, aqsa dee dee na nats. Ma'a Shafa'a is for the majority of mankind. Right? People don't like to quote this hadith. It's a contra-person. Right? So, and then, what does our tradition say? Each person one by one will be called by a caller. Fulan iknu fulan. Allah is calling you. Go stand before him. Fulan iknu fulan. Allah is calling you. Fulan abidhu fulan. Allah is calling you. You're going to hear your name mentioned in front of the whole of humanity. Meaning if you go stand before Allah. Imagine you're standing before Allah. Pray like that. Imagine that scene. That's how you should pray. Pray like that. Imagine you heard your name. Ali iknu fulan, which is my name. Allah is calling you. What's your state of mind? Pray like that. Imam Ghazali, he says, there's something called subtle idolatry. For example, he says a man is praying. So you're praying. And you notice a great man or woman walking to the room. Someone that you want to impress. So what do you do? You extend your prayer. Please, you want to appear pious. And you make your prostrations. It's a perfect nine degree. And then back up. Bam. And he's perfect at Tessui. I'm going to send the aloo aloo maa. You get that ring. Right? You go onto this such dove, Here you're here. He said, this is shirk, right? This is shirk. The Prophet ﷺ said, This is called riha ostentation. It's a form of impertinent with Allah ﷻ. So, he says, and Ramazāli concludes and says, if you do that for a great man or a woman who walks into the room, now realize that the sovereign ruler of the universe is watching you. How would you pray? Would you not perfect your prayer? Right? Pray like that. Listen to Allah's description of the monotheism in the Qur'an. When they stand prepared, they're lazy. When I read that, I almost fainted the first time. Because here's my prayer. You have to be careful. They stand beside that lazy European and NASA to be seen of men. They're ostentatious. They're ostentatious. Right? Like you go into a prayer, you're leading a group of men and you're saying, I'm just going to do a quick hola allahu akbar in each one, you know? Because I'm not really worthy of prayer. And then your father walks in. And they remember Allah with just a little bit. Just a little bit. Mūtah al-Tawī'ah being an addict. They're distracted in the very midst of their prayer. They're going in and out of the prayer. They're being distracted. They see something all over the cat. Oh, yeah, oh, yeah, oh. The first time I prayed to Allah, I was so embarrassed because I did not have a prayer. I was 17 years old. And I didn't have to do a deering on. And I'm praying that my friend can sing some musket. And I go, don't let go. He's like, they still think it hard not to run. They never let it down really. So they can't focus. There's no holūr. There's no presence of mind. Right? So this sounds like us. You look at the sahabah. It was a sahabi who had a compound fracture in his leg. And back then he had a compound fracture. You're going to lose your leg. You cut your leg off. So they attempted to cut his leg off. And he started screaming in pain. Right? He said, companion to the Prophet, so on and so forth. So he said, help me up. So they helped him up. They're pulling him up on his good foot. And he said, Allah, I pray. And he began prayer. And they cut his leg off. He didn't make a sound. Because he's completely focused. Right? There was a man from the son of, who fell into a lion's den. This is a true story. He fell into a lion's den. He was there for a long time. Eventually they pulled him back up. And the student asked him, what were you thinking about with a lion's den? He said, I was thinking about the hukl, the legal ruling, of getting lion's dung on my clothes. Did I pray with it or not? Would you pray for your life? Some of the things by the rule of Allah sometimes work out. But I got some of the dung on my clothes. And, you know, there's nothing I can do if you want me to kill you. He'll kill me. But what did I do about the dung? That was his position. The story of Imam Maddik. When I talk about focus, Imam Maddik was an Imam of Medina. And he was, he had this much list where he would wear the white turban, take a shower. He would put on rude and this and that. He would give the hadith. He would teach the muwatha. It was a book of hadith. Maybe they really spoke the hadith. What? He had to give it more time. They had to say that I've written any sort of a book before. We're not going to go into that. Anyway, it's an early book of hadith. He was teaching out of his book with his students in the room. And suddenly, he's in the middle of reciting the hadith. And suddenly his face went pale and he completed the hadith. And then, he had to do it again. And he kept reading the hadith. And had it over and over and over again. After the Dars, the students said, Yes, she said, Well, what happened to you? Why did you, why did you have that? He said, Look between my back and my throat. They looked, a scorpion had lashed him 16 times. But he didn't want to interrupt that hadith. I looked, I looked for that hadith. This is called focus. We need to have this focus. Also, they were going to say, Don't jump into your prayer. Sometimes we jump into the prayer. Like we're doing something completely, don't yell at me. And then we suddenly jumped into the prayer. Right. They drove us home. Yeah. Roach, pepperoni, halal. Two liter Coke. And how much is that 29 and 95? Thank you very much. Goodbye. All the way to 12. Don't jump into your prayer. You know, athletes, they visualize. An athlete will visualize how we began, you know, the middle of every step. Actually, you'll visualize. That's what we have to prepare yourself for the prayer. Steal your opening cup beer. You don't have to hear it, but feel it. It'll wake you up. We have to have adab with aloha so final thought. Adab. He's not a normal entity, if I could use that word. Not like anyone else you're dealing with. Adab with aloha. It was a, it was a, it was a wide receiver of aloha builds. You probably heard about this. He dropped the ball in the end zone at an overtime. That means they could have won the game, right? This is a professional football player. He's one of the most blessed people in the world in this, this, with respect to the new town. He tweeted God after this. He tweeted God. You heard, right? He tweeted God and he said, quote, I praise you 24 seven and you're doing like this. We're lying. So he said, you could read about it. I don't know his name. That's exactly what he said. We have to have adab. We have to have adab with the message of aloha so final thought. That when we mentioned his name, we don't just throw out Muhammed, Muhammed, Muhammed. You're talking about your mechanic? You're talking about the messenger of Allah, he said, say the Muhammed, say Rasulullah, say some Allah, he said, and say something. Allah doesn't call him like that. Show me a place in the Quran where Allah says, Ya Muhammed, Ya Ahmad. Never does he say that in the Quran. Allah has adab with the messenger of Allah, he said no, but you don't have adab with the messenger of Allah, he said no. So before this, I gave earlier too. When you pray, pray like your last prayer, pray like that. The Quran also mentioned a way to lighten the heart in Salah, is to recite the Quran with contemplation, with penetrating thoughts. To double means to penetrate, but to find the end of something. Penetrating thoughts when you recite the Quran. And I highly, highly advise you to study the Arabic language. You know, it's a door to many sciences. Understand what's being recited at Salatul Talawiyah. Talawiyah means to rest. This is, it's supposed to be our repose, right? Now we say I'm too tired to go to Talawiyah. You're too tired to relax. It doesn't make any sense, because we look at it as a chore. And it doesn't mean, when I say it means to rest, it doesn't mean that you're leaning, I've seen people leaning on walls. They're like they're leaning on walls. There was a, there was a brother a long time ago in the center almost, that he locked his knees in Talawiyah. And then bam, fell flat on his face. As he locked it, there was a blood flow that he was out. The Prophet Salah Al-Ali said, my prayer is my repose. What's your repose? Watching TV, you know, when we synchronize our brain waves with the cathode rays, the synchronization. That's the repose for many people. They can't wait to go on and watch TV, because that's their, on the Prophet's prayer, that was his, that was his repose. Think about that. What's your repose? Eating, or overly gluttonous. There are proficient in this in our Sharia, in the hadfi school of thought. A woman who is fasting can taste the food. As long as she doesn't swallow it, she can taste the food as if it's salty or bitter or whatever, because if her husband has a bad temper, right? And there's provisions for this. If there are men who are beating their wives over food, and it's so common, it's mentioned in the Sharia. This is the Qur'an. The land, the land beyond the river. Rasulullah peace be upon him, peace be upon him, and peace be upon him, and peace be upon him. Well, what had done, oh, what had done, oh, Qur'an and Haqq, Imam Ali says, and Aisha says, who, both of these people, grew up in the house of the Messenger of Allah, since they were eight or nine years old. The Prophet never raised his hand. So a woman, a child, or a servant with the intention of hurting them. But we have men beating their wives over a burnt rice. What did you do to my Biryani? My mother doesn't make it like this. This is from time ago, sir. You know how they say, time flies when you're having fun. The Prophet Sallallahu alayhi sallam, he would recite the Qur'an some times, for hours and hours and hours on end, because he would lose yourself. His time goes by. It's like when you're watching Titanic, for the first time. It works over? Three hours, but the four hours later. Right? He's watching a really good movie. It's the only analogy I can use to well understand. When he's watching a really good movie, actually, you know, oh, man, it's two, it's three hours later. That's what the prayer of the Prophet was. In fact, in the life in this group, what he had become Muslim, he prayed behind the Prophet, one prayer, and he said, the Prophet began reciting al-Baqarah, and he got through the entire Surah, and then he started adding Ramah. He finished the entire Surah, and then he started and he sat, and he finished the entire, and one Ramah. And of the 11 Asus, it's suddenly a terrible thought came to my brain that I was going to leave the prayer. I was a Muslim, and I lost my body, sir. Ayesha relates beautiful Hadith. In the very late night, when the two lovers would come together, he would go to his beloved. The very late night, and the two lovers would come together, he, sallallahu alayhi sallam, would go to Allah, sallallahu alayhi wa sallam, and he would stand in worship. That was his repose. That was his repose. And he would pray until his feet were swollen. And his wife said, why do you do this with the Messenger of God, your beloved of God? I will not be a grateful servant. Shall I not be a grateful servant? Shall I not be a grateful, loving servant? The Prophet is worshiping Allah out of khashiyah. There's two types of fear. There's Khuf in khashiyah. Khuf means you have fear of bodily injury. And Allah might be an example of a man walking through a forest and he's hearing noises like, and so he's scared for this person, this physical person. That's called Khuf. And we worship Allah as Khuf and it shouldn't be downplayed. The Ahmad al-Sarruq, I thought they had a book that had a little bit out of me. They said, don't belittle that because Allah does not belittle it. To worship Allah as fear of a fire or wanting Khuf for the Paradise. But there's a higher level about khashiyah, which is fear of displeasure. Not fear of bodily harm, but the fear of displeasing someone. For example, there are children who don't disobey their parents because they don't want to get beat. That's called Khuf. I can't do that because my dad will beat. Makes sense, right? That's called Khuf. But then there are children who love their parents so much and their parents love them that they don't want to displease their father. They don't care about getting beat. My father's going to be disappointed. And I can't deal with the disappointment. My father was disappointed and I'm disappointed. This is the khashiyah. This is the prayer of the Prophet Sallallahu Alaihi Wasallam. Abu Hanifa said, if kings knew the pleasure that we're in in our prayer, they would send their armies to come and take it from us. If the kings knew the pleasure that we're in in our prayer. And the Prophet will recite the Qur'an in slow, measured, rhythmic tones. And he'd repeat verses. I, as you said, Ta'ala Rasulullah Sallallahu Alaihi Wasallam, the ayat in the Qur'an laid that he would repeat one verse from the Qur'an the entire night. One verse from the Qur'an. Ta'ala Rasulullah Sallallahu Alaihi Wasallam Ta'ala Rasulullah Sallallahu Alaihi Wasallam Ta'ala Rasulullah Sallallahu Alaihi Wasallam He was the Prophet Sallallahu Alaihi Wasallam when he's repeating these verses. Some of the pre-eternal meanings which are interneted with the Qur'an would occur to his heart. He would have fuduhaq, soha fuduhaq, openings upon openings while reciting the Qur'an. And this is possible for us too. It's not just for the prophets. Recite the Qur'an with Teddub O' theme, think about it. When you name your Athcallah, after the prayer, annunciate. Alright? working till midnight. The Prophet Sallallahu alaihi wa sallam was still entranced in his prayer. So Sallallahu noticed one time, he put his blessed hand out like this, in the middle of his prayer. He went like this, put his hand out, and then he retreated very quickly. And they asked him about this, and he said, why don't you do that? He said, suddenly a vision of the grapes of paradise occurred before my eyes, and I reached to grab them, and then I saw a fire, and I said, I'm not going to shoot my hand. This is someone whose heart is annihilated in a lost time or time. This is the prayer. It's possible for us, experience your theology. When you go down into Sajda, I'm almost done. When you go down into Sajda and increase your supplications, the Prophet said, the closest I serve in this to his Lord is when he is in Sajda. He's like, clockwork, 445. Oh, it's floating there. That's his work we're talking about. The closest I serve in this to his Lord, in reality, not in anthropomorphic or spatial way, is when you're in Sajda. So the Olamas say that Yunus Ali Saddam, who was fit through a mat in three levels of darkness, the darkness of the whale, the darkness of the ocean, the darkness of the night, when he was in the belly of the whale, but he made Sajda. In reality, he's closer to Allah than an angel standing in the victory mat war in the seventh heaven, because there's no proximity with Allah subhanahu wa ta'ala. He transcends space, time, and direction. Yunus Ali Saddam was closer to Allah in reality than an angel standing in the celestial Ka'bah, because he's in Sajda. Sayyidina Ali said, though Ya'ala wa sallim, Ma'ala ya'aqshahum min al-rahmati, Lama al-rafa'ara as-sumni as-sumni. If the worshipper knew the extent of mercy that surrounded him or her during Sajda, he or she would never raise his or her head from Sajda. He would just be in Sajda and be content. There was a hadith of Radhiyar Rukah, who said, the hadith is in Sahih Muslim. He served the Prophet sallallahu alayhi sallam. He brought him up. He brought the prophet, he brought him up of water, so the prophet can make his wudu. That's what he did. And the prophet looked at him and said, son, ask me for something. Can you imagine that? Ask me for something. And Rabi'a, insha'Allah, you know, he didn't say, you know, I want some, a herd of camels or goats or, he didn't think of a dunya. He took advantage of it. I ask you for your companionship and paradox. And then the prophet, I will give you that? Anything else? Anything else? Right? Look at the generous nature, the magnanimous nature of the Prophet sallallahu alayhi sallam. I will give you that? I will give you that. That's it. That's all I want. Farid, the ananasika, be careful not to subjude. Help me accomplish this for you by making such that in abundance. Help me accomplish this for you by making such that in abundance. Such is the means by which we can draw near to the messenger of Allah sallallahu alayhi sallam. The prophet said, there's a lump of flesh in the Son of Adam. One lump of flesh in the Son of Adam. If it is sound, the entire body is sound. It is the heart. Ask Allah for a sound heart and work out the heart. We work out our brains, we work out our bodies, we work out everything else. Work out the heart. Wa inda mishi'ateela di-barahim. Iza ja'a hurab bi-rabi. Iza ja'a hurab bi-tantin salim. Di-barahim alayhi sallam has sound heart. Qalb salim. Ask Allah to purify your heart and take steps to accomplish that. A sound heart is a soft heart. There are some people who have hearts like stones, Allah says in the Qur'an. We're even harder than a stone. There's two signs that you have a heart heart. Two signs. The Qur'an doesn't affect you. When you hear the Qur'an, it doesn't affect you. It's like you're hearing a newscast. You know a newscast? Unless it's Fox News or something. Instead of any hopes and motion. It's all lies. I'm talking about the regular news by how locals tell us that they're honest on local television. It's like, well, you hear the Qur'an, that's what we're... Hadi Diab mentions in the Shifa that a group of Muslims were making zikr or praying and a Christian traveler walked by. A Christian. Can you walk by? Just walk by, you overhear the Qur'an and sort of crying. A Christian traveler. And so when they finished their prayer, they caught up to the man. He said, why did you cry? He said, what an exquisite recital about God. What was that? He's a Christian who was affected by it. He started crying. But in the court of Najash, he heard Surah Mahdiyan. Surah Mahdiyan is 98 verses. 72 of them end with the same two letters. This is an amazing symphony. Surah Mahdiyan. When the Christians, the court of Najash, heard Surah Mahdiyan, in Arabic, they cried. And they don't really understand Arabic. It's like a difference between Farsi and Arabic now. Some words will pick up. It was translated, they cried again. Because they recognized, they have soft parts. That's one sign. The Qur'an doesn't affect you. The second sign is Jawud-ul-A'een, the unmoved eye, eye, eye. You don't cry. This is a sign of aid, of a hard heart. The Prophet said, weep frequently. And he would break certain cultural norms. Like it was seen as uncouth for Arab men at the time to cry. If men cried, it would go inside their tent and cry. But he would cry very openly. He would weep frequently. It was also uncouth for a man to say his wife's name. Which would admit that he loves her. The Arabs love their wives. But you can't say her name. You can't say her name. When I asked the Prophet, I said her name and he made it public. He would kiss children. Also seen as uncouth. Like the Arab man who said, when the Prophet kissed Al-Hassan, his grandchildren. The Arab man said, you kiss children. I have ten sons. I've never kissed anyone. The Prophet said, there's nothing in my religion for those who love me with compassion in their hearts. So the comprehensive treatment for the heart. Almost done in shalom. Number one, hunger. This is how to treat the heart. This is for the notetakers. Or if you have a good memory, which I doubt. Remember the story from a chapter eight earlier? Oh yeah. Hunger. If the stomach is full, the limbs become anxious and want to do things. Right? Have some hunger in your stomach. Say ya'adi said, he said, a man, a man whose main concern is what goes into his stomach, into his stomach, is only as good as what comes out of his stomach. Have vigilance at night. Just two rak'ah, rak'ateen. Pray to Hajj. Two rak'ahs. It takes you two minutes. You can play Qudhu Allahu Ha'ad, which is Qudhu Allahu Ha'ad. It's worth a third of the Quran. Pray this in both rak'ahs. It takes two minutes. Prayer at night is directly tied to the prophet's rank. Wa min an-nayli, fa tahad jit bihi, na thirat al-naak, asa'an, yad'atata, rabbuda, maqama, mahmudah. Pray at night. It's an additional prayer for you. Soon will thy Lord raise you to insulted, praiseworthy rank. It's tied to his rank. Prayer in the night. The Urmama say that wudaya, that same Qud is given in the night. Alright? Allah Subhanahu wa Ta'ala says in the hadith, khadith khudsi, on the tongue of his messenger, Muhammed Anas, says, my servant does not draw close unto me with anything more beloved by me than his farad, his obligatory acts of worship. Wa daya zalu abyeh, taqara wili, bihna wa'asit. And my servant continues to draw close unto me with his na'afil, his super arbitrary acts of worship. Like prayer in the night. Ha ta uheba. Until I love him. This is Allah speaking on the tongue of the messenger, Subhanahu wa Ta'ala. Until I love him. Prayer in the night leads to the love of Allah Subhanahu wa Ta'ala. And then he continues. And then I become the eye of which he sees. The hand of which he strikes, the foot by which he walks. If he were to ask anything from me, I should surely give it to him. In no anthropomorphic way. It doesn't mean that Allah becomes your eye in your hand. We're not literalists. Right? We can see this from the Quran. Is that the idea? Aya Saman was an old man. He was a prophet. Right? A prophet. And he prayed for our son. His whole life, Allah did not give him a son. He foresoaked his du'a. He said, it's not going to happen. My wife is too old, not too old. So he did foresoaked. And then he walked into the chamber of the mehrab of Maryam, Aya Saman. He lived under 12 years old. This is a prophet. He was white-haired. What sat on a rat's chouché and his head was gray in the Quran says. An old prophet was a priest. He's a high priest. He's a 12-year-old girl. And there's fruit next to her out of season. There's fruit out of season. So he said, yeah, Maryam, I'm not that he had that. Where did you get this from? Allah's willing to end it now. This is from God. In Allah, your suhu, may the shah, will be high to his head. Don't you know that God gives to whoever he wills without a measure? He learned this lesson from a 12-year-old girl, Maryam, Aya Saman. There's a strong opinion. It's a minority opinion. It's an actually opinion that Maryam was a prophet based on these stories. She's teaching a spiritual lesson that Zakaria Aya Saman, who is a prophet, is from God. What happened? What happened right after that? He immediately turned back to Allah. And played it himself. Khunaniqa da'a, Rabb, Khunaniqa da'a, Zakaria, Rabbah. Right then and there, he said, Khunaniqa da'a, Zakaria, Rabbah. Right then and there, he said, Khunaniqa da'a, Zakaria, Rabbah. Right then and there, the angel came to him, An-Allah, Yumashiruka, Yahya, who was said to come to Karimah to meet Allah, and sayidah, and hasura. Allah gives you glad tidings of Yahya. But this renewed sense of Yahya, he learned from a 12 year old girl, he prayed immediately, he was given Bushra, of As-Salaam, and Yahya, Aya-Salaam. If he, until I love him, and then I am the eye by which he sees, the hand by which he strikes, the foot by which he walks, if he asks anything from me, I shall surely give it to him. Number three, silence, be taciturn in speech, don't talk a lot. Right? I should tell myself. This is, this is one minute ago, this is one minute ten minutes ago. Be contemplative. Mansamata, naja, the prophet said, whatever, silent is safe. If you're silent, you're safe. Mansamata, naja, naja, naja, naja, naja, naja, naja, they came to be sa-rya-salaam, this is according to our traditions. They came to be sa-rya-salaam, and they said, Ya Ruh-halla, the spirit of God, give us some advice. He said, don't talk. Instead of, we can't do that. So don't talk. So we can't do that. Then he said, then talk only when absolutely necessary. That was his advice. Number four, meditate in private. Find a private place, meditate, and assess your day. Assess to take yourself to account before you take it to account. Obviously, never, all the laws are harmful. Take yourself to account before you take it to account. And when I say, meditate in private, it doesn't mean you take it in privacy, a little gadget where you're moving your thumbs, or, no, get away from the gadgets. Don't be a Inspector Gadget. You ever get a Inspector Gadget? No. Don't use your gadgets, right? One hour of de-dub-gur and de-fuck-gur, according to the Hadith, the entire night of worship. Use your brain. Exercise your brain. Use that hour to memorize the law. Use that hour to memorize the Hadith. Use that hour to just contemplate what you did during that day. Right? And in your prayer, send Salah Wadah upon the prophet Salah Wadah, he said, this is a logic according to the Imam Chafiri. I'm out of time. I wanted to get into the supplication. I'll just end with this one last point. I'm sorry. There's an amazing Hadith that you should... There's a supplication of Dua'a we hope you write it down back for after your prayer. It's found in the book of Abu Dawud and Nisa'ih and also in the ways we all saw it came. The prophet, Salah Wadah, you said them, came to Mu'ad in Mu'ad. Wa-afada liyajihi and the prophet took his hand. He said, Ya Mu'ad, Wa-Llahi, Imli wa-wuhibbuk. Imagine this. Usually in a Hadith, it's the Sahaba that comes to the prophet and saying, O messenger of God, I love you. O messenger of God, I love you. This time the prophet goes to Mu'ad in Mu'ad. Ya Mu'ad, Wa-Llahi, I swear to Allah, Imli, verily, wa-wuhibbuk, I love you. Fumma usika, Ya Mu'ad, and I exhort you. Don't leave your place of prayer until you say, Allahumma, Iimli, ala dhikrika, wa-shukrika, wa-hussni ibadatik. Learn this Dua. Allahumma, Iimli, Allah help me, ala dhikrika, to remember you, wa-shukrika, to be grateful to you, wa-hussni ibadatik and to be a good worshipper of you. Very short Hadith. This is a Hadith that the prophet taught Mu'ad after testifying to him that he loved him. This is Suha'Allah. Yes, Allahumma, Iimli, it's better to make some sort of actually, because is better, Allahumma, Iimna, Iimna, Iimna, ala dhikrika, wa-shukrika, wa-hussni ibadatik. You can find this Hadith in, Sunnah, Abu-Bawu, Sunnah, Nassabi, and Riyadh, As-Saleh, which everyone should have at their house. Vali, one, it's Hadith in 384, Vali, one, as-Saleh, Riyadh, As-Saleh. I'm sorry, I took too much of your time. So, I'm going to do a Hadith. So, Iimli, Iimla, Iimla, Iimla, Iimla, Iimla, Iimla, Iimla,