Episodes

  • Marriage in Islam

    Marriage in Islam
    Jun 27 2025
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, the Lord of the worlds. And peace and blessings be upon the honorable Prophet Muhammad and upon his companions. My dear respected brothers, sisters, elders. The topic of my khutbah today is marriage in Islam. And there are two reasons for that. One is that this month and next month we seem to have a spate of those who are who seem to be absolutely determined to commit matrimony. So I thought maybe it's a good idea to give them some idea of what it means. And secondly, this khutbah is, and the one in Baitul Salam, is part of a global khutbah for this Jummah on the subject of Islam, which was started by the Jum'ah Talma South Africa. And for the same reason, which is the amount of absolute proliferation of marriages going bad. And marriages breaking up. So this is a very important part. It's not simply essential for the young people that every time they see a sheikh, they say, sheikh, please make dua, I should get married. And then one month later, they say, sheikh, please make dua, I should get married. And then one month later, they say, sheikh, please make dua, I should get married. And then one month later, whatever. Marriage is perhaps the most important relationship that you are likely to enter into in your life, but also the most complicated. So the first thing to get out of your mind is that marriage is simple. It's not simple. It's very complicated. And you can make your marriage and your home a heaven on earth, or a living hell. That choice is in your hands alone. By you, I mean the husband and the wife. Nobody else. It is your choice alone. And it is a choice. So choose wisely because you will have to live with it. Not anybody else. Allah said in His Kitab al-Qur'an al-Kareem, Wa min ayatihi an khalaqa lakum min anfusih, wa min ayatihi an khalaqa lakum min anfusih, And from His verses, Allah said, Allah said in His Kitab al-Qur'an al-Kareem, Wa min ayatihi an khalaqa lakum min anfusih, kum azwajah, li taskunu ilayha, wa ja'ala baynakum mawaddatun wa rahmah, inna fee thalika la ayatin li qawmin yatafakkaroon. In Surah Ar-Rum, Allah said, among His signs, and Allah called this one of His signs, Jalla Shah Anhu, and among His signs is this that He creates for you mates out of your own kind. So that, and Allah is now, mentioning three reasons for this. So that you find contentment, sukoon with them. And then He said, and therefore He puts in that relationship, mawadda wa rahmah, love and mercy between you. Inna fee thalika la ayatin li qawmin yatafakkaroon. And behold in this, there are signs and messages for people, And behold in this, there are signs and messages for people, who receive the blessings of Allah, who reflect and think, people who have intelligence. As I'm sure most of you know, if you don't know, you should be aware that in Islam, marriage is a legal contract. The khutba for the marriage and all of that is icing on the cake. The marriage is valid even if there is no khutba. It's a legal contract between two people in the presence of two witnesses after the payment of mahram. It's a legal contract between two people in the presence of two witnesses after the payment of mahram. The witnesses, the best of the witnesses is Allah subhanahu wa ta'ala Himself. And the ones making that contract will be accountable to Him. It is therefore essential to understand what they are contracting to do. The ayat of the Quran, which I recited before you, speaks about the institution of marriage and mentions specifically three features that Allah subhanahu wa ta'ala blessed it with. Allah used three words in this ayah. The first word that Allah subhanahu wa ta'ala used is sukoon. And Allah says, وَمِنْ آيَاتِهِ أَنْقَلَقَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا لِتَسْكُونُوا إِلَيْهَا And among His signs is this that He creates for you mates out of your own kind, so that you may find sukoon with them.
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    Less than 1 minute
  • Beware of modern idolatry

    Beware of modern idolatry
    Jun 26 2025
    https://youtu.be/XL0am60Sq9Q Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And peace and blessings be upon the most honorable and most righteous, Muhammad and the Messenger of Allah, peace and blessings be upon him, and upon him, peace and blessings be upon him, and upon everyone, and upon everyone. My brothers and sisters, the thought I want to share with you is that idolatry or worshiping of idols is something that changes from time to time in the way of the shape of the idols. Now, I don't mean the idols from being marble statues of Jupiter and Zeus became the stone statues of the Hindus worship and so forth. I'm not talking about that. I'm saying that idol worship is not restricted to icons. It's not restricted to stone. It's not restricted to pictures. It's not restricted to symbols like the cross and others. Idol worship is really something where a person sees benefit or harm in others than Allah and therefore obeys that thing where he sees the benefit and harm instead of obeying Allah . And my dhalil for this is from the Quran where Allah said to the Prophet Have you not seen those who have taken as their ila? Now, Allah did not use any other word. He did not use some other word, you know, more important. Ila is an object of worship. It's a deity. Say, La ilaha illa Allah. There is no deity. There is no one worthy of worship except Allah. Right? We are not saying La Khaliqu illa Allah or La Maliqu. No, we say La ilaha. The one who is worthy of worship. Only and only Allah. Allah used that word with respect to desires. Now, usually we tend to translate desires as, you know, just the haram stuff. Somebody wants to drink alcohol or smoke or vape or whatnot and fornication and this and that. All of those things, yes. But it's not restricted to that. So desire is anything. As I said, my understanding, may Allah protect me if I'm wrong. My understanding is that the Hawa is anything which you give precedence to because you like it over Allah . Now, one of the, to me, therefore, the biggest idol that we worship today as so-called monotheism, is the Prophet. So-called modern society. Is technology. Because for us, technology can do no wrong. Our icons are people who are technology barons. Who have technology companies, who are billionaires in the technology field. They are technology manipulators, not necessarily inventors. Because that's another aspect of this. It's a combination of technology combined with wealth. Because how many people, for example, know the names of the inventors? For example, one of the things that everything or everything runs on is the algorithm. Right? Algorithms, they bring stuff to you and they choose and whatnot. How many people know where it started? How many people even know how the name came to be? How does the name algorithm come from? Where does it come from? I'm not going to tell you. You look it up. So the point I'm saying is that we are not even excited by or we are not even look up to the actual inventors. We look at the Elon Musk's of the world and others who are people who manipulate that technology, monetize that technology and make money out of that technology. Right? I'm not against the idea of that. I mean, if somebody is doing that in a legal way, alhamdulillah, if he makes a lot of money, that's fine. Let him do that. I'm just saying that what do you respect? The reason I'm saying this is because the other day somebody said to me talking about robotic surgery for bypass, hard bypass. So this person said to me, the bypass operation is nowadays being done in such and such a place by robotic surgery. So there is a, you know, non-human thing there, AI. Powered, which is actually doing the surgery. And that is saving a lot of lives. So this robotic surgery is saving a lot of lives. So this was the statement made to me. And again, the statement made to me was one of my,
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  • What’s my filter?

    What’s my filter?
    Jun 25 2025
    https://youtu.be/vePIGirtOqM Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the Prophet and the Messengers, Muhammad and the Messenger of Allah. Peace and blessings be upon him and upon him and upon him and upon him and upon him. Peace and blessings be upon him and upon him and upon him. My brothers and sisters, it so happened that I'm out here in Ashli Yawar that we must see. One of our most favorite places for walk, to walk in. And I have one Omer with me. And he mentioned a book that talks about the wealth of Rasulullah . And the author seems to claim that Rasulullah , and like whatever we have heard and read about him , that he was a very wealthy. person. And it's just that he was very generous. And so the wealth didn't stay with him. And he gave it all away. Now, his generosity of course is beyond question. We know that. The question is, was he wealthy or not? And this book, this person has written. So one has to read that. I don't want to comment on that. But the point I want to say here is the importance of our attitudes, which for the most part get formed and colored very unobtrusively, very insidiously, and you know, in a very unremarkable manner. But they guide and become the filters through which we view the world. Wealth is one of them, which is that we come from a, today we come from a world and a culture which absolutely worships wealth in every sense of the term. We worship wealth. We worship the wealthy. The wealthy are our role models, irrespective of how they, forget about being Muslim or not Muslim, even non-Muslims, they are our role models, irrespective of how they earn that wealth, whether they earn the wealth in ethical ways or unethical ways. I'm not using the terminology of halal and haram because somebody might say, well, you know, they're not Muslim. So I'm saying ethical and unethical, which is applicable across the world. We don't ask any of the questions. We just say, well, you know, who are the role models, so and so. I always remember this. I remember the first time I was in India, I was in India, I was in India, I remember this half amusingly, where one day in our masjid here, I was speaking, I was doing a harasa for our youth. So we had a whole house full of young people and obviously almost every single one of them came from practicing families. Most of them from people who, whose parents come to the masjid at least once a day, sometimes more than once a day. These young people, at least the boys, if you guys see them, many of them come at least once a day. So mashallah, good, good kids, good youngsters. And my question to them, I said, name for me three of your role models. This is the, the reason I described all this in such detail was because to give you the background. So this is a meeting, a gathering in the masjid. And I was in the middle of the masjid, and I was sitting there, sitting in the masjid. The question is asked by the Imam, two people who are practicing Muslims. So I said, name for me three role models. Guess who they named? Elon Musk, Jeff Bezos, Warren Buffett. Three role models. Now, so I said, well, I appreciate your honesty. I mean, I'm not going to fool anybody. So you didn't say, Abu Bakr, and Omar, and Osman, Rabbi Al-Anuma, Raja Al-Anum. You said who your real role models are. But my question is, now you need to do the next step, which is, you question and say, why are these people role models? So take Elon Musk, for example. Take the, take space, space X. All right. Take Tesla, take anything that he is associated with, because he has this aura of being somebody who is into high technology. Ask yourself one question, which is, did he invent any of those things? And the answer is no. So you are in awe of him for what? So you are in awe of him for the fact that here, here is a businessman who takes something which somebody has invented,
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  • Help comes for the Muttaqoon

    Help comes for the Muttaqoon
    Jun 24 2025
    Auto-generated transcript:My brothers and sisters, today we are living in a world where there is a constant escalation of violence and war and strife and all kinds of things and Muslims seem to be in the receiving end of everything. So the question that I get asked, you know, wherever I go is what is the solution? What should we do? If I ask you a question, I say if you have a fire which is happening, what is the fastest way of putting out the fire? The fastest way is to cut the oxygen, right? Throw something over it, an asbestos sheet over it or throw a thick blanket over it or something, cut off the oxygen. It will die off. Similarly, if there is the electric wire, high-tension power wire, if it breaks and falls to the ground, there was a time when they did not have automatic circuit. There was a time when they did not have automatic circuit. There was a time when they did not have automatic circuit breakers. So this wire, live wire would be lying on the ground. Anyone touches it, it's gone. Now they have automatic circuit breakers. As soon as the wire breaks and falls on the ground, the electricity, the electric supply cuts off. So the wire is no longer electrified and it's a life-saving device. Now what are we looking at here? We're saying here that if there is a problem, to solve the problem, you have to go to the root. Why is this problem happening? If you don't go to the root of the problem, you try to keep on solving the problem by looking at symptomatically, it will never get solved. Now what is the root? As far as we are concerned, the kitab of Allah is crystal clear with regard to problem solving. So the first question I ask myself and I ask you to ask yourself is, who can solve our problem? Very simple. Whether it's a domestic problem in your house, whether it is a problem with your children, whether it's a problem in your marriage, whether it's a problem in your job, whether it's a problem in the country, whether it's a problem in the world, who can solve the problem? Right? What is the answer? Allah SWT. Is there anyone else other than Allah who can solve the problem? No. Right? So my submission is, first of all, understand this and make this problem a reality. Make this yakin. Get your... Because I say this, but I don't think we believe it. May Allah have mercy on us. I don't think we believe it. Because if we really believed that only Allah can solve my problem, believe me, Allah would have solved our problems. But I say this because we are, you know, all of us are Muslims and so on and so forth. And I call this my Sunday school answer. Right? This is what we learned in the madrasah, maktab. So we have to give the answer. Who solved it? Allah SWT. Okay, very good. Do you really believe that? So first of all, convince yourself. Do you really believe that Allah said, Nobody can do anything. No one has any power, no authority, no irada, no nothing except Allah. Illa billah. So convince yourself that only Allah and only Allah can solve our problems. Whether it is the smallest to the largest, there is no one other than Allah who can solve our problem. So this is one of the fundamental. Principles of our aqeedah. The fundamental principle of tawheed is that tawheed begins with nafi. Tawheed begins with denial. What is the kalima? What is the kalima? Bolo. La ilaha. La ilaha. Begins with denial. There is nobody worthy of worship. Illa Allah. Then there is isbaat. Except Allah. The same thing could have been said, Verily Allah is the only one who is worshipped. You might say, well, what is that? I will not say la ilaha illallah. I will say, Allah is the only one who is the deity. Who is the deity? Who is? Who is worthy of worship? That's not the kalima. The kalima begins with denial. There is nobody. La ilaha. There is nobody worthy of worship. Nobody. Illa Allah. Except Allah. So the same thing we have to convince ourselves. That there is no God. There is no God. There is no God. There is no God. There is no God.
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    Less than 1 minute
  • Questions for DOJ – 4.2

    Questions for DOJ – 4.2
    Jun 23 2025
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Peace and blessings be upon the Prophet, the Most Gracious, the Most Merciful. Faith in the and Gentleness of Allah, and the cognizance of Allah. to have dinner. And you say, well, your hotel has a bar. That bar doesn't affect you because you are eating dinner in another room. The bar is in another room. The fact that there is a bar doesn't affect you as long as you're not drinking the alcohol. But in a club, because you're not a shareholder of the hotel, the shareholders of the hotel will be affected by the bar. So if you look at a hotel, there are two kinds of people. One are people who are shareholders. Now, they are affected. If that hotel has a bar, then they are answerable to Allah. Now, many people try to find loopholes. They think they are loopholes. They are not loopholes. They are holes taking you into Jahannam. They say, well, no, no, I'm not. My hotel has a bar, but I don't own the bar. I have, I have leased out that space to somebody. And that person has the bar, they own the bar, they run the bar, and so on. And you might even say, well, you know, even the lease amount, the rental I'm taking from them, I give it away in charity. So I do not benefit. But that's a lie. Because if you do not benefit, why do you have the bar at all? You have the bar because you do benefit. And the benefit you have is that you have allowed Shaytan to fool you and you fooled yourself to say that unless there is a bar, nobody will come to my hotel. And so therefore, you are effectively running a bar. You are running a hotel which is based on the bar. Because you have told yourself that unless I have a bar, people will not come to the hotel. So therefore, I need to have a bar to attract customers. So this bar is that magnet. It is that bait on the side. It is that bait on the end of the hook. And you are the fish on that hook. Because you fooled yourself to say that just because the bar is owned by somebody else, it is halal. It's not halal. It is haram. It is haram. Because the hotel, you own the hotel. But if you go to the hotel as a customer, as I told you, two kinds of people as far as hotels are concerned, shareholders and customers, owners and customers. If you're an owner, all of this, as I mentioned before, if you're a customer, you go to the hotel, bar, no bar, you don't care. You go to the hotel. You go to the hotel. You go to the hotel. You go to the hotel. You go to the dining place, restaurant. You have your food. You go home. You go to the hotel, the gym.
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    Less than 1 minute
  • Questions for DOJ – 4.1

    Questions for DOJ – 4.1
    Jun 22 2025
    Auto-generated transcript:My brothers and sisters, we come to the last question on the Day of Judgment. May Allah protect us from ourselves. In some ways, this is the most difficult one, especially in today's world. And this question is in two parts. Allah Subh'anaHu Wa Ta-A'la will ask us, what did you do with the wealth I gave you? And by wealth, don't imagine that this means a million dollars or more. Wealth is anything material that Allah gave us. Whether it was a million dollars or whether it was one dollar. The question will be, what did you do with the wealth I gave you? Where did you earn it from? How did you acquire this wealth? And where did you spend it? You might say, well, if Allah is saying, wealth I gave you, why am I being asked, where did I acquire it from? Because this is the thing in which we have been given ikhtiyar. We have been given the choice. The quantum of wealth Allah Subh'anaHu Wa Ta-A'la wrote for us. That is predestined. That is determined. That's not going to change. What Allah has written, Allah has written. That doesn't change because of this or that. But Allah gave us the freedom and the test for us to choose it, to choose to take it from any number of sources, which come to us. Sources which are legitimate and sources also which are illegitimate. And we have been given the choice. May Allah have mercy on us. This is a test. Sometimes the illegitimate choice seems to be much better than the legitimate choice. It's easier. It seems to give us more dividends. And then you will have, of course, the Shaitan and his agents in human form who are called financial advisors. financial advisors and such other nice names, bankers, who will tell you, take this halal wealth of yours and invest it in this scheme. And the scheme is haram. And of course they don't say haram in halal. See here's the scheme, which will give you 50 times the reward of that and reward of that. And look at this person, look at that person. He started as a rickshaw puller and today he owns 20 buildings and this is how he became rich. And may Allah have mercy on us, we fall into this trap. So how did you earn your wealth and how did you spend it? As I mentioned to you, the first and foremost thing to understand is that in all of these themes which I mentioned, which I remind myself and you, the four questions of the Day of Judgement. What did you do with your time? What did you do with your youth? What did you do with your knowledge? And what did you do with your wealth? In all of these four questions, Allah is not, please understand this, Allah is not asking us how much. Allah is not asking us how long did you live? No. Why did you not live for a hundred years? No. Because my lifespan is predetermined. Allah swt wrote for me whatever He wrote for me. 20, 30, 40, 50, whatever. I can't change it. I can't make it longer and I can't make it shorter. So that's one of the questions. Question is, whatever lifespan you had been given, what did you do with it? So it shows us that we don't have the capacity to choose. We don't have the ability to choose. We don't have the capacity to choose the duration of our life, how long we will live, but we have the capacity to choose how we will live. Will we live that life in obedience to Allah or will we live that life in disobedience to Allah? This is the choice we have. Today people try to fool you and say, you know, if you do this, you will have more lifetime and if you do this, your life will be extended. It's nothing extended. Allah swt, Allah wrote, Allah wrote. If you lead a healthy life, if you exercise, you eat right, stay away from substance abuse and so on, you live a life of goodness, so there's no stress in your mind and heart, then you will have the same lifespan, but you will have it beautiful. You will have the quality of your life will go up. And you will have a beautiful life. Of tranquility, of, you know, happiness, good friends and everything else because you
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  • Questions for DOJ – 3.2

    Questions for DOJ – 3.2
    Jun 21 2025
    Auto-generated transcript: As-salamu alaykum wa rahmatullahi wa barakatuh. So, let's be clear to that person and to you. That what is happening is wrong. What is happening, should not be happening. The best way to do that, is just silence. People are sensitive, and they will understand. If you are silent about something, and then something much be wrong. So, silence. Don't imply that what they're doing is correct. Silence can be just silence, and not such devote in silence. Nobody. You are silent. as in not speaking, silence can also be of walking away from that gathering or, you know, whatever is happening. For example, if you are in a, say you go on to a, say a wedding celebration and suddenly you find people are coming there with music and dancing, get up and walk away. Just leave. Maybe even without taking leave of the host. And if the host notices and asks you, then you tell him at that time. And say it in a nice way. Say, I'm extremely sorry, I can't remain in a place where Allah subhanahu wa ta'ala is being disobeyed. So I left. Don't say you are a haram khor anyway. Committing haram and you call people and you do this. No, no, don't, don't accuse. Don't accuse, don't blame. This is very important. If you want feedback, adverse feedback to be accepted, put yourself in the place of the receiver and ask yourself, how would I like to receive this feedback? Because this feedback is for my good. And if, if somebody is saying it in a way which is so repulsive, then how do I accept this? How do I accept this feedback? So say it in a way which is, which is humble. Say it in a way where the other person sees the value in it. And the person is not offended. It's not just about semantics. It's because, for example, let me give you a physical, he won't do it, but I'm saying as an example. Supposing before you'd say anything to that person, you slap them hard on the face. And now you're giving them advice. Do you think they will listen to that? Because they are so, they are now so close to you. They are caught up in the fact that they got slapped in the face, the pain of it, the humiliation of it, the disgrace of it, the insult of it, that no matter what you say, no matter how valuable, how wonderful it might be, what you say will absolutely be ignored because the person is simply not capable of dealing with what you did before you spoke. Now, I know you will not physically slap anybody, but it amounts to the way sometimes we correct people. It amounts to that. It amounts to slapping them hard. It amounts to slapping them hard. It amounts to slapping them hard in the face. So don't do that because that has the sin effect of making them immune or shutting them down for whatever good you might be saying. So say it politely, say it nicely, say it with a sense of compassion, you know, and put it to them in such a way that, you know, why would somebody like you do this thing? It's not becoming of you. It's not worthy of you. It's not worthy of you. Allah has made us noble. Allah has given us this wealth of character, which is more important than wealth of money. Why must we destroy that? Why are we squandering that? You know, that kind of thing which shows that you are somebody who is concerned about the other person. You're not just concerned about proving your point. You're not just saying it in a way that you think it's wrong. You're not just saying it in a way that you think it's wrong. You're saying it in a way which is, which the other person finds, you know, compelled to listen to and accept. Adverse feedback especially should be always given with, as I mentioned before, thinking, putting yourself in the position of the receiver. And ask yourself, how would I like to receive this if I were in that position? And say it like that. You know, inshallah, it becomes more acceptable. So it's very important to share knowledge. As I said yesterday, ensure that the knowledge you have is worth sharing. Make sure it's accurate.
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    13 mins
  • Questions for DOJ – 3.1

    Questions for DOJ – 3.1
    Jun 20 2025
    Auto-generated transcript:We come to the third question. The first thing to remember is that the questions of the grave, the three questions of the grave have to do with our belief, the Aqidah. And the questions of the Day of Judgment have to do with A'maal, with our actions, deeds. The basis of the deeds is the Aqidah. It is the reason you are doing the deed. As we know from the Hadith of Hammurab al-Khattab r.a. Inna ma'al a'malu binniyat. The deed and the value of the deed is based on why it was done, on its intention. So a deed that is done for anything other than the pleasure of Allah, either has no value or it has less value, depending on what it is. Either it has no value or it has less value. Any deed that is done for anything other than the pleasure of Allah, subhanahu wa ta'ala. So very important to remember that. Because normally we see, you know, in here, inna ma'al a'mal as something which is only to do with the reward. But it has to do with also the basic fundamental value of it itself. You say, how's the deed? How does it have any value? And to understand this also, think about this. Many people say, you know, they talk about individuals and so and so who was not a Muslim, but they did so many good things. And they helped people, they were charitable or whatever they were. And what about them? Well, as far as our Islam is concerned, they did good and they will be rewarded. They will be rewarded. They will be rewarded. We just think about all the good deeds that they have done in this life, but before Allah, when they come on the Day of Judgment, what will be in their way is that their actions had not been done for Allah. Their actions have been done for this dunya. They had done these deeds for themselves, to look good, to, you know, be famous, to... Even if it was altruistic to say they did it to help people, it was not a good deed. It is a sin. to help people, so they were doing it for those people. Now Allah will reward them because this is not something which Allah is Al-Adil, Allah does justice always. So nobody, nobody and nobody's actions will get wasted. They will not be wasted. But at the same time, they will not have reward. They will not have the reward from Allah because they were not done for Allah. So the thing to think about, the way to look at it also, another example is if I wash my neighbor's car, you know, I have two neighbors, I wash one neighbor's car, the car will be clean. But I go to the other neighbor and I say, pay me for washing this car. The neighbor will say, well, you know, you didn't wash the car for me, you didn't wash my car. You washed the car for me. You washed the car of the other guy. So why would I pay you? I mean, I applaud you and I think you're a great guy. You're a wonderful neighbor to have because you're washing people's cars and so on. But it's not my car, why would I do that? So it's very important to keep that in mind. That's where the question of the Aqidah. What we believe is central and critical for the acceptance of our deeds. Now, having, understood that what we believe will not save us from doing evil. As a matter of fact, if we insist on doing evil, even after believing the right thing, then it becomes a bigger problem because you will not be able to say, well, I didn't know. But you knew and you believed the right thing. You knew that there is Allah. You knew that Allah is . That He knows your actions. He knows how it works. He knows how evil you are like your parents. He is like you. He knows how evil, all of these things in Yam precedes Jakhshif, because we allow our mind to see that the truth is these words of 말씀. Space is a big�에 ibadahash, ựcان We cannot do evil and northeast completely. Even if we do it, we cannot У�ooo He is there, services. He knows. He is not well. He knows what's in our hearts. Allah subhanala taala is not from what you do. He is unaware of your actions. We know all of this. Yet, we insist on disobeying Allah we insist on commit...
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    16 mins