sallallahu alayhi sallam. This verse in Surat al-Tur, and so this comes in Surat al-Tur and we know that when Allah sallallahu alayhi sallam that says this, this actually in fact comes, this is the last, the second to last verse in Surat al-Tur, Surat al-Tur has 49 verses. And then Surat al-Tanajim comes right after it, the chapter on the star. And the first verses in Surat al-Tanajim, some interpret them as the Prophet that seen the Archangel Gabriel but some say it can also value to be interpreted as a reference to the Prophet s night journey and ascension into the Divine Presence, into Heaven and ultimately into the Divine Presence. And so what is really interesting to note here is that our loss of penalty that is saying to the Prophet sallallahu alayhi sallam was better. So be patient with your Lord s decree.  People, there was time, there was people who hated the Prophet. Like what an indication of the existence of Allah is that the fact that there are even atheists, the fact that there's even people that could hate them, but how could you ever hate the Prophet s sallallahu alayhi sallam? And what did Allah say in the shani aqa? Who are the ebtur?  When they said, Batara Muhammad, is that when the Prophet s that male son, male child passed away, they say, Batara Muhammad and that's what it means is as that his lineage was cut off. And then Allah s sallallahu alayhi sallam revealed, Al-Taynaka Al-Kawthar. And the broader meaning of them than thinking that there's not good associated with the Prophet. And Allah says, Inna Al-Taynaka. Inna, emphasizing, indeed, we have given you Al-Kawthar. Kawthar is a Sifa Thawal, that it's a Sifa Mubalighat to emphasize the meaning. We have given you abundant good. And literally the Kawthar is a river in paradise that flows into the basin of Rasulullah sallallahu alayhi sallam. And then it relates to all of the good that our Prophet has been given by Allah, in all of its manifestations, for him and his ummah here in this world and in the hereafter. So a specific means and then it has broad means, and this is the multiple layers of interpretation of Allah s book. Inna Al-Taynaka Al-Kawthar. And then some of them say that the Kawthar also specific refers to the Ahl-Bait. Because the context of the verse, Fasalli Rabbika Wanhar. So play to your Lord and that sacrifice, Inna Shaniaka Huwadabtar.   You are the one that's cut off from all good and we've given him all good, sallallahu alayhi sallam. And this is why that what's the du'a that the Prophet made on the wedding night of Sayyidina Ali and that Sayyid al-Faltima. Allahumma Aakhirij Minhum Al-Kathir Al-Tiyyid. Allah bring forth many pure and good people from their minds. And so we call them Al-Hal-Bait Al-Tahir, the purified household of the Prophet sallallahu alayhi wa alayhi wa sallam. And in some places is that when this verse is recited is that people say sallallahu alayhi sallam wa alayhi. Is that they praise upon the Prophet and his family. Because one of the meanings of the Kawthar refers to in other words is that we know by way of Hadith as even though the Prophet had four daughters is that his Durya, his lineage by way of divine decree was through Sayyid al-Faltima. And that he that affirmed patrilineal lineage but then he says that my lineage is special it is through Sayyid al-Faltima. And especially in particular that through Sayyidina Ali and Sayyid al-Faltima. Sayyid al-Ali had other children after the return of Sayyid al-Faltima to Allah subhanahu wa ta'ala but they're not considered to be Ahal-Bait they're considered to be Ahal-Bait. The dominant opinion is that Ahal-Bait is broader than Ahal-Bait. Ahal-Bait are those who it's not permissible for them to receive zakah. And they're the believers from Bani Hashem and according to other scholars like the Shafi'iyah that also Bani Mat'alab. And that when the Prophet made this du'a, this is what we've seen for centuries. Is that how many of the great awliya of the past have been from Ahal-Bait al-Rasulillah. And ultimately anyone who has taqwa has the opportunity to be from the people of lala. Allah knows best where to place his message. And there's something that the Ahal-Bait has that is very special in relation to their interpretation of the Quran in every single generation but also in relation to their preservation of the sunnah. And these are topics that are very important but we're not going to go into too much detail in. So here Allah is commanding about, be patient with your Lord's decree. Everything that you are going through all of your difficulties, all of these calamities, know that you are truly under our watchful eyes. Wow, that's really powerful. That is powerful. That what is Allah saying is that Allah is declaring that how beloved that His Prophet is to him. This is showing the divine solicitude, the divine care of Allah for the Prophet. And again, were you only to see the outward, there was times where it looked like the Prophet was being humiliated. There was times where he was prostrating and people came and poured that feces from animals on him as he's in a state of prostration.  And if someone would see that, our hearts would be torn into pieces because it's the best of creation. We wish we could be ransom for him. And like the Sahab was about to be thrown into a pot with boiling oil. And don't you wish that the message of Allah was in your place? No. It says, I would that I wouldn't that trade this position for the Prophet to be poked by a thorn. Not only my life, I would choose this over the Prophet being poked by a thorn. This is the way they were. They understood their team. And so when you recognize that, then you recognize is that even when the Prophet outwardly seemed like he was being humiliated, the reality was his remembrance was raised with Allah. And if we maintain the principles of our Deen, it will always lead to a good result. And we have this beautiful concept, which is Quranic. That one of the two goods, either you die as a martyr, and this is in the context of battle, but also relates to the battleground of life. Or is it your given victory? Is you come out on top? It's a win-win situation for the believer. It's always a win-win situation if you and I stick to our principles. That is the key. And so outwardly, our Prophet went through a lot of difficulty. But the reality behind that is that Allah Subhanahu Wa Ta'ala was watching over him and granting him his divine solicitude in a way that he never shown to anyone before him or after him. Subhanahu Wa Ta'ala. And so how do we interpret all of those things? In other words, this is the nature of how people who are beloved to Allah live here in this world. In other words, is that the believer to the extent of our iman, we will actually expect tribulations. What a different perspective. Nobody wants to bring difficulty upon themselves. But the mindset as a believer is that I'm going to go through tribulations.  But if it just happens out of the blue, it might be more painful because you weren't ready for it. If mentally that we approach life like, hmm, I could experience difficulties at any moment. And there might be serious difficulties. I just read recently that something I didn't know that Imran Ibn Hussein, the famous companion of the Prophet Hussein who used to hear the teslim, the salam of the melaika, is that he was bedridden for 30, I think 33 years of his life before he met his lord. Imagine being bedridden for 33 plus years. Wow.  No one wants that. You don't make, you ask Allah for Afya. But when someone came to him and was showing so much empathy and felt sorry for him, is that he looked at that person and says, this is the decree of my lord and this is what is most beloved to me. Because it's the decree of my lord. We don't ask for it, but if Allah sends it your way, these are people of iman. And they said that this is the decree of my lord. What a meaning. Imagine if you and I had even something of that in our heart. And our perspective was, is that we expect to be tried as long as we're here in this world. It will be very different than what we're tried. What we hope is, is that we have a portion of this reality. And I asked Sheikh Sam with this question, this is coming. We talk about the kafir khitab. Now Allah speaking to the prophet in the second person and that he said it was a correct meaning. To the extent that we are close to the prophet sallallahu alayhi wa sallam, it is to the extent that we will have our portion of the kafir khitab i.e. when Allah speaks to the prophet sallallahu alayhi wa sallam directly in the Quran in the second person. In other words, to the extent that we're close to the prophet sallallahu alayhi wa sallam, it is to the extent that it is as if Allah is also addressing us with that kafir khitab. And to the extent that we're distant from him is to the extent that we're distant from that reality. So in other words, is that the closer that we follow the prophet sallallahu alayhi wa sallam, and the more this very verse also applies to us with the ups and downs of our own life. And the same command is also for us. Be patient with your Lord's decree. Endure, have fortitude. If you live right and you follow my beloved, is that know that you're also under our watchful eyes. We're taking care of you. And these will be tribulations of those that are beloved to me. What a meaning. And what a beautiful perspective. And then let's keep going. So if we move to the next slide, the prophet sallallahu alayhi wa sallam is the greatest beloved. Some of you refer to him as al-Habib al-A'lam. He's the Habib al-A'lam. He's the greatest beloved of Allah subhanahu wa ta'ala. And look in Surah Taha, when Allah subhanahu wa ta'ala says, وَأَلْقَيْتُ عَلَيْكَ مُحَبَّةً مِنْ مِيْ I showered you with my love. And that here, that this relates, it's a khitab first and foremost the prophet Moses alayhi sallam. But the context of Surah Taha, if you look from the beginning, Taha, which is one of the names of the best of creation sallallahu alayhi wa sallam, وَأَلْقَيْتُ عَلَيْكَدْ كُرْعَنَ الْتَشْقَةُ We did not reveal the Quran to you so that you would be miserable. And then Allah subhanahu wa ta'ala goes on to recount the story of Moses. And in the story of Moses that it goes on actually for quite a bit. And then Allah ta'ala eventually gives us a summary of the life, excuse me, of Sayyidina Musa. And how is it he inspired his mother to cast him into the river and that put him in the taboot. And then he was that it cast him upon the shore. And then that his enemy, the enemy of Allah, the Pharaoh, is it and took him. But what is Allah ta'ala to say, look at the context of this verse, it's really aji. And the taboot, they put him in the taboot, the box of the chest. Fak di fihi falyam, cast him in the river. And he was cast from the river onto the shore. And any of mine and any of his will take him. Look at the context of the story. Right? This is when many Israel's being persecuted. The men are being killed and the women are being spared. And Moses is that miraculously taken in by the Pharaoh himself. And the whole reason they're killing the men is because they were aware that there would be someone from Bini Israel that would lead to his demise. Just to show the power of Allah. And that meaning extends to us to the same day. There will be people that grow up in the belly of the beast, in countries like the one in which we live and in other places in the world. And despite all of the fitna, everything that's out there that could lead them astray and cause them to disbelieve or to live a terrible life is that Allah will shelter some of them and protect them and grant them guidance and help them be firm upon the path and maintain istiqama and be upright before him. Whether they were born into Islam or whether they converted at a certain point. And so in the context of this, look at this. An enemy of mine and an enemy of his that takes him. And then amidst all of that, I have showered you with my love of Moses. Despite outwardly how this is looking, it's a dismal situation. How is this even going to work? And Allah is saying to him that I have cast my love. I've showered my love upon you, O Moses. So that you will be brought up under my watchful eye. Allah, this is so powerful. There are people that are grown, go up in the United States of America. And again, either into a Muslim family, they're born or accept this religion. And they are raised under the watchful eye of Allah, subhanahu wa ta'ala, despite the difficulties of their time. And they have on the seed, they have their portion of this, where the Lord of the heavens and the earth is saying, Allah is saying, I've showered you with my love. What is that? What does that mean? What is Moses experience? And so, this ultimately is tesliah for the prophesiesam. Allah is bringing solace to the prophesiesam, just as your brother in prophethood, Moses, also was persecuted and went through unimaginable difficulties. So you do too. But no, in the midst of all of that, in reality, it's because I love you. And if that's a relation to see the Moses, the greatest beloved is the best of creation, Sallallahu alaihi wa alaihi wa sallam. And then, keep reading in Surah Taha, Allahu Akbar. What does he say next? The prophet is the chosen one. So that comes in verse 39 of Surah Taha. And then we learn about that his sister and how she suggested that she knew some of the could take care of Moses because he wasn't nursing. And that he was eventually returned to his mother. And so that she would be pleased and she would not grieve. And then Moses mistakenly kills the eqipti. And then Allah Ta'ada that saved him from that distress. Wa fatanaka fatuna. We tried you in all different ways. Look at that. Wa fatanaka fatuna. Allah scribes this to himself. And we're referring to say, no, Moses, we've just tried you in all different types of ways. That here the fatuna is emphasis. Wa fatanaka fatuna. All of these different tribulations. But again, what's the context of them? Fala bista sanina fi ahli mad-dina. You live for many years amongst the people of Median. Then you came to the appointed time of Moses. And what does Allah say? This is one of the most amazing things of all. The Lord of the heavens and earth is saying, I have chosen you for myself. Allah Jalla Jalla is saying, I have chosen you of Moses for myself. What kind of individual is that? The Lord of the heavens and the earth is saying, was tanatuka, I have chosen you. I've literally created you for me. What do you think Allah is going to give us for an event like that? And if that's as great as this with Moses, then what about with Rasulullah? What about the messenger of Allah, sallallahu alayhi wa sallam, that meaning moves your heart. And this is that side of things that we're referring to. We said there's an outward and there's an inward dimension. Is that there's a sharia dimension and a haqiqah dimension. This is the haqiqah dimension. And this meaning from the bounty of Allah extends to the entire ummah throughout the centuries. And everything that the ummah has gone through, the ummah has gone through severe tribulations, severe tribulations throughout the centuries. And every time people think that we're going to put out the light of Islam, it never happens and it never will happen. This affair belongs to Allah. And just when people think that they have power and control, is usually when it's carpet is pulled from underneath their feet. And Allah ta'ala will allow certain things to happen in order to try us. But then it reaches a certain point where khalaas is that justice happens. Or people are taking the task or they're punished here in this world. Or that the tide turns. This is the nature. But do you see the importance of understanding this? Is that this gives us a perspective when we understand world events and current events, how it is that you and I need to be. And it doesn't mean that we don't do anything. But it has to be a sacred activism that is rooted in the principles of our Deen that begins with our own selves and then extends to doing anything and everything that we can within the realm of what is permissible. And with the added dimension, the nuance is that not everybody has to do the same thing. Everybody has to play their role. And to use their divine God-giving gifts to do what it is that they can do. And then collectively, if we all are doing what it is that we're doing, while we rectify ourselves, we know for sure Allah will change our condition. And this is the truth. This is the way that they would have always understood it. And this is why that their approach has never changed over the past 1400 years. The principles are the same despite everything that happens. So to further this meaning. So again, we're talking now about the special qualities of the Prophet's learning how beloved the Prophet is to Allah as we see in the Book of Allah. Not even moving to the hadith or not even moving to anything else. This is the best way to do this. Look at this verse in Surat al-Baqarah. Allah Ta'ala says, is that indeed we see as an extra eye there. Oh Prophet turning your face towards heaven. Now we will make you turn towards a direction of prayer that will please you. So again, Allah is saying that he saw the Prophet sallallahu alaihi wa sallam turning towards heaven. And that the Prophet sallallahu alaihi wa sallam wanted the qiblah to be changed to Madin Atamaka Al-Mukarrama. The initial qiblah was of course towards the Quds towards Jerusalem. And Allah Ta'ala then says, we will make you turn towards a direction of prayer that will please you. And one of the things that Sayyidah Aisha noticed about the Prophet sallallahu alaihi wa sallam in his relationship with Allah, she said this beautiful statement. Indeed your Lord hastens to make you pleased to give you what you want. She notices and of course the way we view this is Allah only put in the heart of the Prophet sallallahu alaihi wa sallam what it is that He wanted to give him. So when the Prophet sallallahu alaihi wa sallam wanted something it was only what Allah wanted because Allah would only put in the Prophet sallallahu alaihi wa sallam what He wanted to give him. So when the Prophet wanted something, he was giving it. That's amazing. And here it says, is that we are going to give you a qiblah. Allah could have just said, we're going to give you a direction of prayer. But that you are pleased with Allah saying this about the Prophet. So this is one that we all know that we've heard. But really no matter how many times that you look at this, is that it never ceases to amaze you. It's so amazing. Say oh Prophet, and this is a whole other dimension, how many times in the Quran is Allah say Qul. And this is how we'll talk about this in the next session. How many times does Allah say Qul? And what He's doing is, He's telling the Prophet sallallahu alaihi wa sallam to say, say oh Prophet. And so Allah is commanding the Prophet then to say this and then we learn what it is that can then convey. Say that if you love Allah, if it was the claim that they love Allah. So there's a lot of people out there that claim religion, claim that they are good people. Claim that they love Allah. Claim that they want to draw near to God. But Allah is saying, say oh Prophet, if you love Allah, then the sign that you love Allah is Fettibyuni. Follow me, do what I do, say what I say, act as I act, be as I am. And then your bihbqam Allah, what is more precious and more valuable and greater and more magnificent and splendid and illustrious and just keep going on and on and on then becoming beloved to Allah. What is greater than that? There's nothing greater than that in existence than to become beloved to Allah. The only thing that comes after that is to receive the divine contentment. And so Ramul Azad he says something beautiful. He says that the only station after the station of love is the station of contentment. And the reason that the righteous ask for the station of commitment because they realize is that the secret to the perpetual gaze upon the noble countenance of Allah eternally was the divine contentment after having become beloved to Allah. That is the richest and greatest meaning in existence. Nothing is greater than that. If anything motivates us, it should be that which motivates us. If anything moves us, it should be that which moves us. That is why we live. And if someone attains that by having a bomb dropped upon them and dies suddenly without realizing it, they've attained the greatest thing that you can possibly attain. If someone attains that by living a long life into their 90s then they've attained the greatest thing. However it is that someone attains that we ask Allah for love, we don't ask Allah. I'm speaking now from the standpoint of Haqqika, don't misquote me. But the point is if you attain that, you have attained everything. Nothing is more precious than that meaning. And I would like to ask maybe not so much in the MCC community because you have great Khatibs that speak here in Jomar. But a lot of people have never heard this meaning their entire life. It's amazing. How could you never have heard this in your life? You all have good people here in this community. Shek Hamza, Imam Zayi, and on and on and on and on and on. All the blessed teachers have attained all the blessed teachers in this community. You have Qadi Omar, all these blessed people. These are meanings you all are used to here hearing. But there are people quite literally who've never heard that in their life. The best thing that you can possibly achieve and attain, there's people who've never heard that meaning.  That is unbelievable. We should talk about this day in and day out. This should motivate us to do everything that it is that we do. And it is because, is that the love of Allah directly equates to us experiencing the sweetness of faith. This is when faith becomes sweet. This is when you love to make dhikr. This is when your shahwa for dhikr is stronger for your shahwa than even the greatest shahawat and desires that exist in this world. And this is what we, how we want to be. And that, as that one of them said in poetry form, there's people that are out there that their shahwa is dhikr Allah, to remember Allah.  You put them alone in a dark room that's tight and constricted and with no one else around, no one to bother them. And they're as happy as could possibly be. And their heart expands and they're just remembering their Lord. And the sweetness that is brought to their heart is greater than any desire that anyone could ever experience in this world. Any drug that can possibly alter your mind or produce any type of euphoric feeling. What these people experience is greater than all of that. There's no comparison. And it's halal. It's permissible. And that it's intoxicating spiritually. And this happens when you tap into these meanings. And the door to that is Rasulullah. He's the door. And his inheritors. And these traditions that we have of chains of transmission back to him. When you connect them, these are the same. This is what they want from their students. They want their students to become beloved to Allah. And then think about how this person then is fulfilling their duty here on earth. Their heart is with Allah. Their shahwa, their desires are Allah and remembrance of Allah. And their desire ultimately is to meet Allah. And they don't even want to remain here in this world other than to to get more good deeds to prepare themselves for the meeting with Allah. Now imagine a person who's like that. And then they're serving in the world for some cause that needs to be served. What do you think their impact is going to be? Precisely because they're so detached, they're going to be that disproportionately effective to the degree that they're detached. The more detached, the more effective and beneficial that they're going to be. And these are the meanings that we need. These are the meanings that make us whole. So now let's look at a series of verses here. I'd also point to many of these special qualities of Rasulullah. And so the law, which is what? The contentment. I didn't translate that because it wouldn't fit on the title. It's a long title. Is the law of Allah? This is Quran. In other words, when the Prophet was content with something, it was an indicator that the Lord of the heavens and the earth is content. Think about the meaning, that meaning. Really, these are very, this is really profound. So Allah says, They swear by Allah to you believers in order to please you. Okay, the Munafiqah on the hypocrites. Well, it is the pleasure of Allah and his messenger. They should seek if they are true believers. It doesn't come across in translation. But if you look very carefully at the Arabic. That's dual in Arabic because you have Allah and his messenger. But then Allah says, Have more right. And Yerudu Hu. So, Is to be content. Allah Yerudu is to make content. Okay, so if I say Yani, I made him content. So here Allah is saying, Is that Allah and his messenger, which again that's the dual, Have more right for you to please him. Literally, Yerudu Hu. It Allah didn't say, And Yerudu Hu. So the wisdom that some of them are going to point out, Everything is perfectly placed in the Quran. The fact in Yerudu Hu, Even though it's a mention of Allah and his messenger, Indicates it had a ridah. The ridah of the Prophet is the ridah of Allah. That is the meaning taken directly from the Book of Allah. In can and what we need. Indeed, they are true believers. What a meaning. And the companions understood this. Is that when they made the Prophet happy, They realized, Is that it was leading, It would lead to the contentment of Allah. And think about the story of Abu Musa Al-Ashaadi. When he was leading the prayer, When he was praying, rather, And the Prophet walked by at night, Sayyidina Abu Bakr and Sayyidina Omar. And he heard him reciting. And then Sayyidina Abu Bakr beat it, Omar to it. And he told Abu Musa Al-Ashaadi, The great glad times of what the Prophet had said. The Prophet loved his recitation of Abu Musa. And he says, He's been given a flute from the flutes of the house of David. Indicating the beauty. Just imagine the hymns that David alaihi salam used to recite. There was a sister, She said, Calm her sister. This is a really melodic sister. She actually saw the power system in the dream Before she became Muslim. And then eventually became Muslim. And that one of her intentions is, Is that to live in a way such that, On Yom Muqyama, She can hear Dawud alaihi salam recite his hymns. In an incredible beautiful way. What a Munawar intention. What an enlightened intention. And when your heart is attached to things like these, These are the type of things that Allah gives you, When your heart is attached to them. This is why we want our heart to be early. We want our heart to be Samawi. We want our heart to be celestial. We want our hearts to be heavenly. We want our hearts to be attached to high things. And your heart gets attached to high things, By speaking about them. By reading about the stories of the righteous, Who are gifted these great things. And when you read about them, You start to attain Matalim, And things that you can seek that you didn't even know was present. So another example of that is, Is that one of our Shukhs said, Is that there will be people, Who are so close to the Prophet Sallalaihi Salam, On the Day of Judgment. Is that when he's inspired with those Muhammad, Those words of praise that he said in this world, He did not know right now. That he'll be inspired with them. And whereby which he will be differentiated From all of creation, Even Abraham, let alone everyone after him, Will realize who the Prophet is, And why he was preferred over them. He said there will be some people, Who will be so close to the Prophet Sallalaihi Salam, Is that they'll hear those words of praise, With their own ears. There will be people who, That have the sira of the Prophet, Recounted to them the Prophet's life story, By the Prophet himself. This is not found in a verse, Or found in a hadith of the Prophet Sallalaihi Salam, That these are meanings that come to the people of Nuremberg and Bolsigorah. They're not wajib beliefs, That you don't have to believe this 100%, But I wouldn't deny it either. These are coming from trustworthy sources. And these are latayaf. That learning things like that, That's something that's possible. Then you long for it. You long for it. And when you start longing for these meanings, That's a very good sign. That your heart is different. And these meanings have to be cultivated, In environments of faith and iman and Nure. And once the heart is saturated, This is what happens. You become Samawi. And this is what, How we're supposed to be. And what Sayyidina Adi said to, That Khomein, his blessed companion, And that, When he asked him about the true Ulama Al-Aminin, And he went, started by saying, That Khomein, There are people, That true knowledge, Has rushed them, To experiencing the reality of the affair. The true nature of reality. So they experience the spirit of utmost solitude. And then he goes on to describe them, That they are people, That what were their hearts like? Sahiba dunya bi-abdanihim. They lived in the world with their physical bodies. But their hearts are attached to the supreme assembly. The celestial realm. Out where they're in the dunya, They're with people, But their hearts are different. This is what we're being called to, Where we only to realize, This is our Dean. And once you realize that, Reality exists, And it becomes part of your reality, All of the affairs of this world are easy for you to process. No matter what happens, If someone has that. But if we're bereft of that, And we think that the only thing here is this world, To the degree that we think that, Is to the degree that we'll suffer. If this is all that we have, You don't want to lose it. But when you realize that actually, This is what it's about. And the also is, Is that everything we do is for the hereafter. It's one of the most oft quoted verses. How many times your parents might even have told you this, What I attend, Sahiba dunya.  And certainly that we're not telling people to Not have their worldly affairs intact. No, have your worldly affairs intact.  Right, but no, that's only part of the story. And you have to do that ultimately for the sake of it. Quote the verse from the beginning. Wabta ghi, Fima ataq, Allahu ad-Dar al-Akhirah. Seek through what Allah has given you, The abode of the hereafter. That's the also, that's the foundation. Is that, It's actually the opposite meaning to the way that people quote it. With what Allah has given you, Seek the hereafter, Use everything that you've been given For the abode of the hereafter, For the hereafter. Wala tinsan, We'll see what come in the dunya.  So now people use it opposite. Is that we all know that the vast majority of us Is that we're steeped in dunya. What we need is a little bit more akhira. And you start talking a little bit more akhira, People start getting really worried like, Oh my God, please. I don't want them to leave school. And then parents are between a rock and a hard spot.  Sometimes we're too religious. But they don't want them to be irreligious. They don't want to practice too much. But then they get worried When they start going off the deep end. It's like, what's wrong with you? Right. Just practice religion correctly. From the right people. And have your dunya together. That we should, That know the true meanings of womanhood And manhood. And what it means to be responsible. And what it means to work. If you're working hard For the sake of Allah Ta'ala to provide For your family, You are fi sabilillah. And you're getting the reward For an obligation in doing so.  When you're working to support your family. And that, Especially when Allah make everything easy For you all here in the baria, La hola wara quwwata rabbillah. Pennsylvania is a lot cheaper. I'll tell you that. And people have to work hard here. Just to put food on the table. Subhanallah. And that we have to appreciate The hard work that people do. Even if they have to work long hours, We don't have the luxury Of just closing up shop Like people did in previous times Where they own their own store or something. And just, Okay, I've had enough. I'm going home for the day. That we live in a very valuable time And that has to be respected. The amount of time. And we can't make people feel guilty. You don't spend enough time with me. You don't spend enough time with the kids And things like that. Ya'ani Is that if someone is consciously doing that Because they don't want to spend time with the kids. That's something else. But if they're doing that To make ends meet And to provide a good living In a household And put the food on the table That has to be supported and appreciated. And people shouldn't be guilt-tripped for it. Anyhow, we want to have hearts. Ultimately, even though we're Sahiba dunya We're outwardly We're, look, Exists in the room. But our hearts Are attached to the mele ala. And these are why we sing beautiful poems. Because for those moments Is that when we recite those poems It's a time for us to y'all To remember what's truly important. And they say the secret of nashid Is that the natural Proclivity within the human being To love beautiful sounds And to love beautiful sights Comes from the divine address When he that spoke to us In the pre-earth realm Was said, alas to buta bukura And not your lord. And so naturally We incline towards beautiful sounds. And especially that When we hear beautiful poetry Poetry was recited during the time of the Prophet's life center. And when you add to it A beautiful lehan A beautiful melody It doesn't change the political ruling As long as the words are good And those means then uplift us. Or then we remind ourselves Mmm And the beautiful thing is in traditional societies They've woven this Into the fabric of their society. So you see this at lunches You see this at gatherings You see this even at weddings You see this at all different types Of social functions Where there's constant reminders Of what it is that our hearts should be inclining towards And unfortunately that we still just live This very dry reality of Islam And that it might suffice for salvation But to reach the higher stations That we need to think about things in a different way So when Sayyidina Abu Bakr Siddiq told Abumal Said Ash-Shari That the Prophet had praised his recitation He came to the Prophet and said Ya Rasulullah Why to have known that you were listening That I would have embellished my recitation In the very best of ways Astaghfirullah That's a riyat That's ostentation Astaghfirullah That's a riyat To tell someone that you would have recited better for them If they were listening That's a riyat That's ostentation In a normal circumstance And now with the Prophet Because he knew that if the Prophet was content with him That meant Allah was content with him He understood this meaning He was a master of Quran He understood Allahu Rasulah Hakkun Yerduhu So they wanted to please the Prophet Because they knew if they pleased him They're pleasing Allah And the Prophet didn't say Astaghfirullah Don't please him Only please Allah Right? That's not what he said That the Prophet did not That rebuke him And it would have been wajib for him To correct his understanding If it was wrong Sallallahu alayhi wa alayhi wa sallam So this is how they were They knew the value of the prophetic contentment And for us We don't get to see the Prophet sallallahu alayhi wa sallam But if we live in a way that's pleasing to him You will have confirmations in the dream world From the Prophet himself Sallallahu alayhi wa sallam Indicating to you That you're on the right path That you're doing the right thing And we should all long for that The way that the companions long to Receive the approval from the Prophet During their lifetime This door is open until Yomu Qiyamah For his ummah To see him in a dream And to have an experience with him Sallallahu alayhi wa sallam It is now 3.30 Okay We'll wrap this up inshallah To the next session And then move to the next part The isnilaytada What does that say? The blessing of Allah We'll stop here Sallallahu alayhi wa sallam We'll stop you sending Sallallahu alayhi wa sallam We'll stop you sending Sallallahu alayhi wa sallam We'll stop you sending Sallallahu alayhi wa sallam So let's take about a 10 minute break Until 3.40 And then we'll come back And do one final session Insha'Allah wa ta'ala Please keep your questions And we'll talk about We can entertain them In the beginning of the next session Be in the night time Okay We have a little bit more work to do This won't be a full session Are there any other Brave questions that anyone has On anything that we've taken Or anything unrelated Anything else that is on your mind Although we can just pass the mic And that request was from them To speak right into it So the people on the live stream Can hear you All right Just a minute Is it on there? I can still not hear you I was wondering is it beneficial To learn about the other topics? Or Or is it enough To learn and love the problem? Masha'Allah Because he essentially perfected his loving Yeah Absolutely So the question is Is it good to learn about the other prophets Other than the Prophet Muhammad Sallallahu alayhi wa sallam Or is it sufficient to learn About the Prophet Muhammad Sallallahu alayhi wa sallam So from the standpoint of Aqidah From the standpoint of creed and belief Were actually required To believe in 25 prophets All of them are mentioned in the Quran So in general we believe that there was There was a hadith that says There was 124,000 prophets And because of the level of the hadith The scholars say Allahu Adam There might have been more So we say we believe 124,000 plus prophets And then there's We say that we believe that 313 of them But again we don't say definitively Because of the nature of how that hadith has been established There's been 313 prophets Excuse me Messengers that have been given books 25 of whom were required to believe And detailed by name And they're mentioned in the Quran So from that standpoint It's an obligation to learn The names of the other prophets And in general Is that The greatest prophet that we can learn about Is the prophet Muhammad Sallallahu alayhi wa sallam But it's also good to learn about the other prophets And to That read the various stories in the Quran About the other prophets And the Quran also Encourages us to learn about other special people From the past you have like the Ashab al-Kath The companions of the cave Or the sleepers of the cave You have the whole chapter on that Mary And she was not a prophetess She was a suddika She was a great saint And that someone who reached the highest Who reached the closest to Allah And that we also have other stories Of other pious people That we learn about in the last book Indicating to us in general The importance of loving the people of Allah So it's a good thing to learn about all of the people that Allah has blessed But the most time we should spend is on the prophet Muhammad Sallallahu alayhi wa sallam But it's also good to learn about the others And we know quite a bit about the prophet Jesus We know quite a bit about the prophet Moses And some of the other prophets And that it's good to learn about them But ultimately one of the fruits of that learn about them Is also that we also recognize the great distinction of our own prophet In relation to them Because he's the Imam of all of them So, yeah Brother? Mm-hmm I'm so known for that It's coming to you, the microphone I work in a prison And I would appreciate any advice you could give me For the Muslims in the prison We have a great example in Malik Al-Hajjabaz, Malcolm And I always remind them of that But any advice you could give To help the brothers that are in prison Would be appreciated Beautiful I'm going to ask my brother Oscar To comment two minutes on that And then I'm going to jump in So hand that to me Okay, I want to hear what he has to say And I'm going to jump in after You shall Bismillah So what I would just say and again That you know better Because you're in that environment Right? And I've never been at chaplain That when I've been in with fellow chaplains My visits have been very brief And the one thing that I'll say Is that the brothers that I've seen That are in prison That are adhering to Islam Is that they're probably Some of the closest people that I've seen They remind me of the Sahaba And the companions of the Messenger of Allah And it's amazing Right? And I'm like Are you giving dawah to me Or am I giving dawah to you? Right? Because the way they affect you Because how they have to be about it In their situation But I really think genuinely If the It could be cultivated into the heart The importance of learning And studying the religion And appreciating that I think this is one of the greatest things That can happen And that the stories that I hear From like our brother Shikrami Ansour And everything he's doing through Tawba And that how transformative it is Is that when you have people That really embrace this tradition So there's a knowledge component And that I think That if that could really be cultivated Where people start taking knowledge seriously And then if it's possible That obviously there's limits in that situation How polarized it is And how one has to stay with Their own particular group And be very careful about who they bring in From other groups But to not forget the dawah imperative To the extent possible Where there is a active calling of people To the truth of Islam And I think those two things are in general Though I would encourage anyone But especially our brothers That are in that situation Is too that cultivate in the meanings Of wanting to learn And then provide for them resources To go in depth in their deen And remind them Of the importance of even being in that situation Of that importance of dawah And the example there is one of Seyna Yusuf Who gave dawah even while he was locked up Even while he was in prison It didn't prevent him from That calling to Allah Subhanahu wa ta'ala And then within that process of learning All of the meanings that are there To help someone given the incredible difficulty Of being in that situation To get by And to never lose hope Into then cultivate the heart So that it's oriented towards the afterlife Is it to the extent that that happens Is to the extent that Allah will give them A resilience where in which They'll be able to overcome that situation They're in to prepare for the hereafter That's not easy to do It's very easy to speak about Much more difficult to actually Practically implement But just the limited knowledge I haven't experienced That's what comes to my mind Beautiful May Allah give you tofiq And bless you in all of your affairs And what I hope is that our community Reaches a level of maturity Where is that all of these dividing lines That naturally exist by virtue Of this polarized society in which we live Is that we don't uphold those same Stereotypes and same dividing lines Muslims should be able to get beyond all of that And that we need to recognize That we are collectively an umma abadi And that we should be concerned About everyone in a very real way And resist the urge To remain comfortable in our own silos And that I'm hoping that we can do Much better than we've been doing There is some promising work But we have a long long long way to go And where people only to realize That how much benefit can that If I speak in a specific sense come from Our brothers that are giving dawah That's in prison and the needs That when they get out This is some of the most important work of all That we absolutely have to support So may Allah give you tofiq And give you strength And I'm hoping that the community Realizes the importance of these types of initiatives And get behind you and support you And support the brothers And that you can provide other opportunities For other people when they get out But also prevent people from going in In a very real way In a very real way Unfortunately many of the most important initiatives Are the least funded And the ones that people care about the least And that were people only to realize The dawah opportunities are a lie Even for those that are still inside But we don't tend to direct resources towards that And that were we only to realize the opportunity there We would direct a significant amount of resources From our community And that actively train people We should have a nationwide program Where we want 10,000 new chaplains In the next 20 years That are going to be placed in every That prison That we can You can actually have people in nationwide And that supporting materials Different ways of teaching initiatives And things of that nature We have to take this seriously And hopefully things will get better Insha'Allah We'll go over here too We'll stop if it was your name, right? I'll have you In Arabic or in English? You write your site Arabic, right? You read Arabic? Allahumma salli wa sallam So In English Um It's hard to beat Martin Ling's Sira In English It's a really, really good Sira It's really hard to That beat that Now there's probably about 10 to 15 other A bridge books are now out There's a lot of good Translations of Sira In English nowadays And they all tend to be a little bit more abridged I say Martin Ling's because That goes into a little bit more depth And it's very, it's very well written But I'm going blind blink right now Give me a second here I know this one I'm missing Dr. Ali Ramami What would you recommend? Or Sira books in English? Thank you Sultan Sultan of the hearts Very good book Thank you You just sparked my mind So I would start with like a Martin Actually I would start with even more abridged one Right Move to Martin Ling's Okay And then go to the Sultan of the Hearts And then go to the two volume This is one of the larger books Of the Smyr Zaid Is it in English? The prophetic narrative The prophetic narrative And that's two thick volumes So now you have your work cut out for you For the next like year or two So I would move from Martin Ling Sira To Sultan of the Hearts Which is very good I think it's Rashid Hailemas Hailemas And then the prophetic narrative Which is written by Smyr Zaid And then translated by N.C. Tamara Gray And a couple others I think So those are the ones that are in English Are in Arabic I mean, Ya Allah There's a The Mawahab al-Ad-Dunia by Muhammad Qustalani Is just mind blowing As well as it's abridgment Al-Anwar al-Muhammadiyah By Shaq Yusuf al-Nabahani Those would be two of the ones That I would recommend in Arabic Al-Anwar al-Muhammadiyah By Shaq Yusuf al-Nabahani And then Al-Mawahab al-Ad-Dunia by Muhammad Qustalani And then Another book that everybody should read Is Ash-Shifaq by Qadi Iyad And there's a new abridgment Of the Shifaq I think by his name is Amjad Shik'ah, Amjad Mahmood That you want to start with the abridgment And it's a white cover I think it was published recently And then get to the original Yes? Yep, that's another book, yeah Yeah Any other questions on the sister side? All right So let's finish up here and show So we left off on this side I'm going to move through these other ones fairly quickly That it just goes on and on and on These are selections Again, this is all under the Title of this Part of the special qualities of the prophet So I said they just go on and on And so this is how the prophet is The blessing of Allah In other words, like the blessing Like with Alif, Lam, Ta'arif An-ni'ma And Imam al-Busiri says In his very famous poem The Burda Al-Shifa He says the prophet is the greatest sign For those who reflect All the signs and creation The greatest sign Is the prophet And he is the greatest blessing For those who want to benefit So in this verse in Surah Al-Yamran Remember Allah's favor upon you When your enemies Then he united your hearts So you by his grace became brothers That's the outward way you translate it But who is the ni'ma here referring to? The prophet Being ni'mati through our prophet One of his names is Niyamatullah It's one of the names of the prophet And so the prophet is The blessing of Allah He's the greatest blessing of Allah Of all Of all blessings in creation He's the greatest blessing of all There's no blessing greater Than the prophet sallallahu alaihi sallam And he is the source Of all of our worldly And otherworldly All blessings in this world And all blessings in the hereafter He's the source Of all blessings Not just religious blessings That's clear We would not have anything of our religion We're not to be for our prophet sallallahu alaihi sallam But those that truly understand How beloved the prophet is to Allah If we go back to that hadith that we started with Is that it goes on Is that where Allah then spoke to Adam After forgiving him and said We're not to be for him Laulahu We're not to be for the prophet I would have not created Heaven or earth I would not create the fire or prayers And I wouldn't have created you And so who is the prophet sallallahu alaihi sallam And so essentially All of us and all people in creation Including other prophets Including the members of their ummah And all other people And everything else that in this world Is considered to be a blessing Is able to experience those blessings Because of the blessing So from the blessing of the prophet sallallahu alaihi sallam We get to experience all blessings That's pretty amazing Who is Rasulullah sallallahu alaihi sallam And this knowledge Is that once you condition your heart To think about this This is what it means to have a heart that is Samawi Is that you start to love talking about these meanings And you find great value in these meanings Because you understand what gems they truly are And when the heart becomes habituated To tasting the sweetness of these meanings And you that condition it such that it is heavenly And inclines towards That what is truly great with Allah You start to realize is that This is the source of blessing It is the source of light It is the source of inspiration It is the source of tranquility It is the source of serenity And keep going on and on and on It's the source of wilayah sainthood It's the source of all good that can come to you When you condition your heart to this And then you always will have people And this is why the Arab always spoke about There was what's called Ghazal It's love poetry And that many of the same themes That those who speak about the Prophet And write love poetry about him Are the same themes that the jahadi poet spoke about When they're speaking about the opposite gender And they always will speak about the wusha The wusha are the detractors Right? The laim Imam Abu Sayyid Oh you are that criticizing me And this vestal love that I have This pure love Ma'adirat that I seek an excuse from you That Minni ilayka from me to you Lo ansaftalam talo me Is it were you to be fair You wouldn't criticize me You wouldn't rebuke me Were you to know my state Would you know what happens to the heart Of someone that falls in love With the best of creation Were you only to know Is that you would never rebuke me And you see this throughout the poetry It's that they always talk about people that rebuke them There'll be people here that's like Let's talk about something else This is boring I know this Let's move on I'd rather talk about current events Let's go here Let's talk about that There's a lot of other things Of course we can talk about But If we really understand this discourse And the heart is conditioned Towards it It's very different then Because The true people of Allah The greatest odah You will always see they bring Everything back to the Prophet's life center Because they realize every spiritual gift Even in relation to what they experience In the divine presence from spiritual states Is all from Rasulullah So how could they do anything else Other than Bring it back to the Prophet's life center That's how they are That's how the greats are They always bring it back to him Always bring it back to him Sallallahu alayhi wa sallam I just have you send him And We're beginners We don't know what we're doing That we're blind Deaf dumb Stupid But we're trying to do a little we can And to move in the right direction Just follow Those that we know Are that the true lovers And the true people of Allah Subhanahu wa ta'ala Do the little that we can So the next slide What does that one say? Obeying the Prophet is obeying Allah Manya ti'a Rasulah fahad al ta'ala Am I going the wrong way? Yeah All right, tell me when I'm there We're good? Obeying the Prophet is Obeying Allah Very clear Whoever obeys the Messenger Has obeyed Allah Which other human being can you say that about? Very straightforward Does that say pledge of allegiance? No? This thing is switching up on me And it's like I'm doing the opposite thing here Pledging allegiance to the Prophet Is pledging allegiance to Allah Sorry, there's a typo there Inna ladin yubayunaka Surely those who pledge allegiance to you Outwardly their hand was in the hand of the Prophet So I sent him Inna bayu bayu in Allah Or actually pledging allegiance to Allah Very clear meaning And then I should say Shashan 3 Okay, so let's look at in this last session That several instances of where That Allah Jalla Jalaluh Uses what is called the kafil khitaab That is that he speaks to the Messenger of Allah In the second person So these are a few early examples Then we're going to move towards That Jus Amma Qul man kana aadun yujibi If inna zallu ala qalbek Say O Prophet, whoever is an enemy of Gabriel Should know that he revealed this Quran To your heart By Allah's will So think about this So when we said that statement Like there were people whose show And it's part of the shows the veracity In truthfulness of our Prophet That Moses is mentioned more in the Quran Than our Prophet is in terms of his name But in the wild that is true And that's important That does indicate something No one is going to write a book And then have someone else mentioned More than your own self in that book Because he wasn't the one who wrote it It's revelation that he received But it's greater to have Allah Speak to you directly in his book Fannunna zallu ala qalbek Allah says He's speaking directly to the Prophet And then by extension That we're supposed to know this meaning As his ummah He revealed it to your heart Inna arusallak abel hakki basheeran monadhirah We surely have sent you with truth O Prophet So I want you to pay attention When you read translations of the Quran And see when we see this O Prophet Look at you The kafir khitaab What is being meant there What is being referred to there This is very important And these are just examples I took these from early on And there's so many different verses in the Quran That speak directly to the Prophet In the second person Ya ayyuhan nabiyuh O Prophet Inna arusallakah We have sent you To the end of the verse Laysa alaykuhudahum You are not responsible for people's guidance And the examples go on and on But I guarantee you If you start tracing this It will open up a huge door for you To understand The relationship of the best of creation With the Creator Subhanahu wa ta'ala Because of how many times Allah speaks to the beloved Prophet Muhammad Sallallahu alayhi wa sallam In the second person Wa allamaka maalim tuqun ta'alim He taught you that What you not used to know What kind of fadlullah alaykuh What is the Prophet experience Allah is saying Indeed Allah's favor upon you is great This requires a doke It requires to We spiritually taste this Allah first parted him Before he even mentioned What it is that he's parting him for Why did you give them permission to stay behind And they say this shows our Prophet It was so beloved to Allah Even though That it was better for him to have done Afallahu alaykuh Allah pardoned you Bima adhan tadahum Why did you give them permission And then if we look at That multiple other examples In the last jizah of the Quran We didn't include it here Because most of us know these Know these various chapters And that beginning With the last three chapters of the Quran Allah ta'ada begins We sometimes we call them In English the three qulz Okay And that's qulho aloha had Surat al-Falq and Surat al-Nas That there's a reference To the Prophet sallallahu alayhi wa sallam O Prophet That's how it's translated In brackets Allah is commanding Commanding the Prophet sallallahu alayhi wa sallam To tell us these realities And so there's a narration That indicates that one time A group of companions came out To seek the Prophet sallallahu alayhi wa sallam To pray with them And then that They finally found the Prophet sallallahu alayhi wa sallam And that he said to them qul And the narrator he says I didn't respond And then they said to him The Prophet sallallahu alayhi wa sallam Said to him qul And he didn't respond Mashallah this thing is drooping down on me here Mashallah It's gotta just get that right angle and it sticks Maybe not There we go And then the Prophet sallallahu alayhi wa sallam That eventually said to them That qul a'udu bi'rab al-Falq Say qul And then he went on to recite Surat al-Falq And that this is very significant Because there are multiple examples That in the last juz'ah of the Quran Look at Surat fi'l Al-Imtara kafa fa'ara rabbuka Have you not seen what your Lord has done Bi ashab al-fi'l With the ashab, the companions of the elephant And they say that this indicates that Allah caused that to happen Even though the Prophet was not born yet This was during the time of the Prophet s grandfathers Abdullah al-Muttalab Allah caused that to happen In preparation for the birth of the messenger of Allah So in other words It is as if that Allah warding off Abraha's army from the Ka'bah Was for Rasulullah Because he was born 50 days after According to the dominant opinion The incident of the elephant And so that's We can extract that meaning from Allah saying What Rabbi Kudr said Have you not seen what Allah did With the ashab al-fi'l Bi ashab rabbuka And that keep reading Surat al-alakikra bi ismi rabbika Read in the name of your Lord Keep reading Surat al-shar'ah Alam nashrah lakka sadrak This is profound Have we not expanded for you Your heart Allah Kudr said Alam nashrah sadrak Have we not expanded your heart Alam nashrah lakka sadrak In other words Is that this is amazing When you start really reflecting upon this It opens up a whole new meaning for you It will change the way forever The way you read the book of Allah And you will start to see That how central it is Even in the discourse of the Qur'an And how it relates to the Prophet Muhammad Said And it will completely dispel this myth That somehow that this is not acceptable For us to have this loving and intimate relationship With the messenger of Allah On the contrary we'll see This is the reality of the deen And the way they were supposed to be And in fact The only way to attain the higher degrees Of closest to Allah It's all through this door It's all through him It's all through understanding this And this is why we spent time Going through all of these examples One of the other greatest examples Is surat ad-duha Wa ad-duha Wa lili ila saja Ma wadda aqa rabbuqa wa maqala When they said that your Lord has left you There was a pause in revelation Your Lord has not left you Nor does he loathe you Wa la l'akhiratu khayru laka min al-ula Is that the hereafter is better For you khayru laka Min al-ula than this world And then look at this Wa la sofa ya ultiqa Wa rabbuqa fal ta'udah Look at how many times he speaks to him In the second person That wa la sofa ya ultiqa And surely your Lord will give so much to you That you will be pleased So wa la sofa ya ultiqa anta He will give you That rabbuqa your Lord Allah could have said your tika Allah But he says, Rabbuqa your Lord Fa ta'udah So that you will be content These are deep meanings Very deep meanings And then Allah to add it Explaining the blessings upon him Alem ya jidka Ya timan fa awa Wa wajadika Allah Wa wajadika a'ilan How many times has it mentioned And then ends Wa ma bina matira bika fahadah This is profound How many times the second person is So when we're reading this Is that we shouldn't just pass over this We should think about Allah Is speaking to the Prophet's life center But again to really That fixate on this meaning When you read this And you're aware that Allah is addressing The Prophet's life center And you're realizing how amazing that is By you annihilating yourself In the Prophet's life center And that completely following him Inwardly and outwardly You are directly opening up the door For you to receive the potion Of what Allah is telling the Prophet's life center In these verses So in other words You're going through difficulty You feel a dry spot And when you read this verse Ma wa dha'aqudu buqa maqadah That gives you hope Your Lord did not abandon you And if he didn't abandon the Prophet's life center If you're trying to be like him He's not going to abandon you either Nor is he going to load you No matter what is that we experience in this world What it's going to receive in the Hereafter Is better than what we're going to see here And that to the extent that we are Muhammadi Is that we follow him Allah will give us what it is that we want And the secret there is to Make what we want what Allah wants And then if we want what Allah wants Allah will give us everything that it is That we want And that's the secret And then If we start thinking about our own selves How the Prophet was raised But then we think about our own life Look at what Allah did to you How he took care of you Think about how many times in our life Where you could have died You could have been seriously injured Something horrible could have happened What he protected us And then how many times that For us It actually really would have been going astray For the Prophet's life center There's different interpretations Of O Wa Jadaka Allah and Fahda But for us is that we really were astray And then Allah gave us guidance And then he found you a need And then grant you sufficiency So these are huge doors for us And then The last one that we will mention here is Is that in Surat Al-Balad And where Allah says I swear by this city The blessed city of Makkah And you are an inhabitant Of this city Of this land And this indicates That the Prophet sallallahu alayhi wa sallam We don't say that he was honored By being born in Makkah and Muqarramah If we truly understand things We say that Makkah and Muqarramah Was honored to have the Prophet sallallahu alayhi wa sallam Be born in it And this is the way that we see All fadl All bounty that Allah to Allah gives in creation Is that he gives By visa Be The Prophet Muhammad sallallahu alayhi wa sallam And that all distinction In reality with Allah True distinction That leads to the varying degrees in the hereafter Is all even with the other prophets In relation to the Prophet Muhammad sallallahu alayhi wa sallam That's the reality In other words the closer that we are to him Sallallahu alayhi wa sallam The closer that we are to Allah and the Muqarramah That we will experience From the bliss of the hereafter as a result And in closing this is encapsulated in some very blessed lines of poetry By the great Imam Sheikh Yusuf An-Nabahani Where he speaks about his love of the Prophet sallallahu alayhi wa sallam And teaches us the necessary adab That we should have And he says And my love for him is ancient I am the servant of his servant And the servant of his servant servant In this way until no end In other words Is that The least affiliation to the Prophet sallallahu alayhi wa sallam In any way is what I really want I will never cease To draw near to him through the door of his contentment Among those who enter I will continue to spread knowledge about his lofty attributes to people And I will write poetry wearing which I praise him in verse form I hope that he will say to me You are the salman of my love And the Hassan who praises me in beautiful ways In other words as our Prophet sallallahu alayhi wa sallam And some people might hear that Either from the Prophet directly in their dreams Or from the greatest inheritor of the Prophet alive Who can do that Just as the way that the Prophet That dawned the moment was said in the dream With his blessed cloak Sallallahu alayhi wa sallam Look at it with these way These people are With my spirit I will sacrifice it and make it ransom For the dirt of his sanctuary The dust of his sanctuary For him, I mean cave For the dust of his sanctuary His blessed city The places that he walked That I would sacrifice my rur The most precious thing to him in my spirit For even the dust of his sanctuary And then look at the adab Wa lahud faldu li fiqabuli fi dayi And it is his grace upon me For him to accept my ransom and my sacrifice Meaning that if I sacrifice my soul for dust that he walked on Is that if he accepts my sacrifice The blessing is mine It's his that grace upon me and not the opposite I haven't done him a favor He's the one who's done me a favor by accepting my sacrifice That the one who has a connection to him Yentemi literally is affiliated with him Fahs Will be successful Inflicitous Wa lahajatilahu fi dhariq an timayi And he has no need of those people He is not in need of anyone in creation except his Lord His Lord is not in creation He's not in need of anyone in creation All he needs is his Lord Everyone else in creation is in need of Rasulullah He only needs Allah But everyone else in creation needs him He belongs to Allah alone His pure servant He is the majla And the manifestation of his attributes and his names All good in merit in creation It is from Allah To him Wa minhu And then from him Lilaasha'i To all other things So all good in creation All merit Anything that is of worth Is a blessing from Allah to him And then from him to everything else In creation That is how we understand our prophesies then And if we have these meanings It will enrich our heart And it will dawn it with the loftiest And most sublime And beautiful Of meanings that are possible May Allah ta'ala teach us to have Oak And to experience the beauty of these meanings And to love them And long for them And when our heart is attached to them Our Lord is too generous To allow us to depart from this world And to not experience them Ya'ar hamur rahmeen May Allah subhanahu wa ta'ala Bring our hearts to life For these meanings Ya'Allah And bless us Ya'Allah To not have our nafs Get in the way from the rules Experience of them May Allah ta'ala embed them In all of our hearts In the hearts of our children In our community And in the Ummah of our Prophet Muhammad SAW There are no meanings That can rise to the heart That will lead to Nasr To this Ummah Having victory like these meanings These are the meanings of victory And may Allah ta'ala That adorn our hearts with them Ya'ar hamur rahmeen And may Allah ta'ala That grant us relief And grant the Ummah of our Prophet SAW Ya'ar hamur rahmeen And our blessed dear brothers and sisters In Fiddlesteen Especially in Ghazda Ya'ar hamur We ask you to keep them strong And the blessed are Disabbalik And to seek reward from you And to be patient and to endure Ya'ar hamur rahmeen All of those Ya'al who are suffering May Allah ease their suffering And to bless them to receive their reward Directly from them And all of those who have returned to Allah May Allah ta'ala raise them To the highest degrees of causes To them Ya'ar hamur rahmeen And may Allah ta'ala Protect the Ummah of our Prophet SAW In Ghazda And in the West Bank And all throughout Fiddlesteen Ya'ar hamur rahmeen And ward off the plotting Of the enemies Ya'al hamur rahmeen And to return their plots Into their own necks Ya'ar hamur rahmeen May Allah protect them and to preserve them Ya'ala integrate them Forge in relief Ya'ar hamur rahmeen And may Allah bless them And may Allah bless them Fatiha Jizakumu l-akhir Thank you so much It's always wonderful to be back Home to the Bay Area And to be with so many blessed people And to be with all of you And I reward, ask of Ba'in Everyone in MCC And everyone in this community And inshaAllah stay together And be together There is a very blessed CUNY with very blessed people, and insha'Allah we hope that we see you all again soon. Bi'l-Nabbi'l-Qalafiq.


Accepting that things can simply turn out good for you can be a difficult task, especially if you have a lot of cultural and psychological baggage in the way. Some seemingly simple and small things could interfere in our path to guilt-free happiness. Nowadays, the pressure of being happy or getting away with a good opportunity is enormous. To better understand what happens in our brain during a happy event and how we sabotage ourselves during the acceptance of a fortunate event, we talked with PhD Christine Bacho and got a few answers for these unsettling questions. According to one of your articles, people tend to associate guilt with certain pleasant events, but they can develop certain habits to maintain a positive mindset. You said being happy for the sake of others rather than for ourselves can break a cycle of anxiety and unhappiness. Could the feeling of empathy be associated with guilt-free happiness and create awareness within a community? People may associate guilt with certain pleasant events because they feel it's unfair or inappropriate for them to be happy when others are suffering. When a loved one is battling a critical illness or has died in a tragic way, we might think being happy would be a sign of disloyalty. In a loving relationship, it's important to share your feelings and experiences so we yearn to experience what they're experiencing in an effort to keep them beside us, even if it means sacrificing our own happiness. However, in a healthy relationship, each person wants the other to be content, so letting ourselves be happy is what a loved one would wish for. We may desire to suffer in their place, but of course that's not possible, so our role is to help them cope and bring happiness to them. By being happy for others and understanding the real value of joy, we can break the cycle of negative emotions. Happiness is more than a solitary experience, it's contagious, and feeling empathy for others allows us to help them move beyond their difficulties. Why do people tend to abandon logic when undergoing changes in life? Are emotions generally a bigger decision maker for us? Emotions are regulated by different dynamics and different brain mechanisms. While logical thinking follow rules and lead to productive conclusions, emotion can influence our decision for better or for worse. Even when we believe their choices are based on logic, oftentimes those choices are also affected by emotional bias, because emotional attachment governs preference and perceived importance. Also, many people believe that life choices shouldn't be decided purely on logic, take for example marriage. Most would prefer to choose their partners using their emotions rather than using utilitarian logic. How can optimistic and joyful people directly influence those suffering from depression or anxiety? Being optimistic allows a person to see a wider variety of options and recognizes more opportunities for growth, success, and increasing the chances of feeling happy. Being open to new experiences can help overcome the sense of helplessness that stems from depression and anxiety. While it takes time and practice, following an optimistic attitude can ultimately help someone experience small successes that lead to greater personal growth and life's satisfaction. Joy is contagious and changes the way we others interact with us. Others are likely to spend more time with and response more positively to us when they share our happiness. Having a positive attitude and healthier social interaction can break the cycle of depression and replace it with a cycle of more positive emotions. Why do superstitions like karma guide our fear of feeling happy? Karma is one example of a belief that's understood differently in various cultures. In a society that doesn't follow the fundamental philosophy behind it, the idea is often applied simply to convey a deeper universal human need for order. Notions of randomness, luck, and chance are threatened to a psychological well-being because they suggest that we will never be in full control of our lives. Consequently, we seek to impose orders especially during chaotic or stressful times. Misunderstanding situations that are governed by chance such as gambling reinforced by variable awards can lead to unhealthy behaviors. Young people nowadays are more connected than any previous generation. How can this asset be useful in transforming the world around us, especially with the growing number of anxiety disorders in that age group? Being socially connected is essential to psychological well-being. Many millennials are more connected to their families that prior generation as they take longer to buy their own homes. They have also benefited from social media and smartphones, which has mixed impact on them. On one hand, there's a possibility of being able to reach out for emotional and practical support anytime, but on the other, being constantly connected can impose stress and lead to anxiety disorders. People's behavior on social media tend to be more extreme than in real lives, leading to events such as cyberbullying and invasion of privacy. Generally, for many young people, constant connection means always being on call, with no alone time for themselves. But they are learning to use technology in constructive ways, whether it's befriending people from diverse backgrounds or keeping in touch with distant friends. Additionally, they are able to use the internet to expand the impact of pro-social effort from fundraising for worthy causes to raising awareness for important issues.


The paper discusses the importance of abstract comparative genomics in understanding gene, protein, and non-coding region evolution and function through large genome sequencing and assembly algorithms. It highlights how this research can aid in disease and drug target identification and positively impact human health. However, new challenges have emerged around data quantity, quality assurance, annotation, and interoperability, which require new tools and approaches to be addressed by the National Institutes of Health, NEA, Comparative Genomics Resource, CGR. This article was authored by Kristen Bornstein, Gary Gryan, E. Sally Chung, and others.


strategy number two to outperform the competition is to niche down. It's very very hard to be the best in the world at something. If you want to go out there and be the best in the world at facebook ads or youtube ads, that's gonna be pretty difficult. You're competing with everybody on a global scale as we've said. You know what's not very hard to do? Be the best in the world at the intersection of two things. It would be very hard to be the best in the world at a facebook ads course. To go out there and say we have the best facebook ads course. But I can be the best at a facebook ads course that also focuses on the ability to travel around the world. I've instantly set myself apart. I've instantly differentiated myself and I no longer have to compete to be the best but just compete to be different.