The nature program and a program about apes came on and so they were seeing how the apes were acting and we were eating from a we were eating from a plate and he said like he was looking at the apes and he was reminding himself of the the nobility and the dignity that Allah SWT has given us over other animals you see most other animals horses sheep they put their face into the food for us we bring the food up to with our hands now granted there are some animals that do that anybody ever seen raccoons how they eat they'll actually get their food they got their little hands and then wash it in the creek and eat their food they can open up doors you know so there's always exceptions to the rules but that was one of the tefsihs that they've been on basket to this ayah but there's many other ways that Allah has ennobled us with and one of them is the just that that feeling of independence and so when we when we deal with ourselves or we deal with other people around us especially those entrusted Allah has entrusted us to care for them our children our students and we're helping to raise them up we have to recognize their independent choice and and encourage that of course within within reason you know keeping them away from the harm and the haram those two things just remove one A haram and harm keeping them away from those two things but giving them enough autonomy it's almost like semi-autonomous governments we have to give them some some autonomy because the human being by their nature they want to make their decisions on their own and one of the the poet said When nefs are in du'iyah to be unfi'a biya wa hi'a ma'a umi'ah to be bishbi tamiru the nefs a self and this goes for whether you're dealing with other people and first and foremost when you're dealing with yourself the human self the way Allah has created the nefs is that as long as you encourage it with gentleness it will obey but if you try to force it the natural reaction will be no I don't want to do that and just think about any any experience you have of yourself if somebody tries to tell you to do something your first reaction is no I'm going to you know you can't tell me what to do even if you know that that might be beneficial how many times have we had somebody give us advice but it's some of that unsolicited advice that comes in a very condescending manner or you shouldn't be eating that you know and maybe you know okay yeah I shouldn't be eating this but you don't have a right to tell me like that's going to be my decision that's the feeling that we have so we have to recognize that about ourselves so if we're training our souls we can't crush the souls all at once we can't force ourselves to do something we have to go incrementally and that's the definition of ta'biya the definition of ta'biya is that you give people things incrementally at their stage of development like one of my shield said he said it's just like the way a bird raises its offspring at first it sits on the eggs then once they come out it gives them semi-digested food right the bird will go and pick up whatever food it's going to be digest it or have it semi-digested, regurgitate it, give it to the birds then once they get a little bit older they give them fully or undigested food and they get them moving around the nest and they get them up to the edge and they kind of push them out to the branch and incrementally push them away so that's ta'biya now whether we're doing ta'biya of our own selves we have to recognize that we have to give ourselves room to grow and especially if we have our children our nieces our nephews those in the community and our children so one of the things that I wanted to do with this haraqa to also compliment what's going on with the boys and the young men's haraqa is to actually follow a curriculum so last year during the haraqa I was following topics but not a specific book so what I wanted to do was go over during this year of haraqas we're meeting each Friday let's go over a series of just two books by one scholar from West Africa his name is Sheikh Mohammed Molud and I'll tell you a little bit about this sheikh and about the topics that he chose the sheikh is from about 150 years ago in Mauritania in West Africa and he comes from a long line of scholars seven of his grandparents were Qatis they were each judges when it came to him and people expected him now as a scholar who had memorized the Quran as a young child studying the deen knew all of the various subjects of Islam he knew tafsil of the Quran he knew memorization of the Quran he knew the Arabic language grammar Nahu Saf Morphology Lugha Language Bada'a Rhetoric All of the languages, all of the sciences of the Quran he knew the science of Arabic also of Hadith also of Fiqh of Aqidah of Tizquia of all of the logic and theology he had studied all of those now he's ready to be a judge he said I don't want to have this connection that's too much involvement with people there's not much connection to the dunya I want to just teach and be with people and what he said is that he actually wanted to be with people with as few sins as possible so when he would drink tea he would only drink tea with children he said adults have sins and I want to be around the people who don't have sins so that's another thing too that we should remember when we see children because as parents as teachers if we get too much into the mode of the authority figure the Adam giver we forget that these are human beings that actually have no sin on their soul like they're very close their spiritual state they're very close to Malaika the angels in that sense because the angels have no sin and these children have no sin now they might do crazy stuff and they might make choices that if they weren't an adult we would say that's haram but for them it's not haram they're not accruing any sin so in that state they're actually very spiritual so it's also a good reminder to us like when children make du'a that's something we should want for ourselves so if you don't have any family members and you're asking people to make du'a ask the children in your family to make du'a for you because those are people who have no sins on their souls and this is something that even the Arabs in Jahalilah recognized when they wanted to reach out to Allah because the Arabs they were mushriqin they believed in Allah subhanahu ta'ala did the Arabs believe in Allah did they say there is no such thing as Allah the Jahaniyya Arabs that wasn't their kufr what was their kufr shirk they were associating partners with Allah and when the Prophet sallallahu alayhi wa sallam came and told them not to commit this shirk what was their excuse what's that well that's one excuse our forefathers were doing it but what was their logical excuse they said hold on it's like we believe in Allah and we have these other idols but there's not a problem because what what do they do what's that it makes us closer it's just like these are just intermediaries between us and Allah it's kind of like how in the Catholic faith they have all these saints right the saint of this or the saint of war and the saint of St. Patrick drove all the snakes out of Ireland supposedly so some people turn to saint Patrick or whoever it might be they might have the god of this and the god of that or the Greeks have well they don't actually have one main god and we'll zoos I guess right so then all of these other gods so if you want to go if you need love in your life you go to the god of love and if you need war you go to the god of war so the Arabs did the same thing too they said we're just trying to get closer to Allah by going through these other intermediaries but they believed in Allah now that's shirk of course it's kufr it's not acceptable and they knew how they had an understanding that if we need to present or if we want to have somebody present something to Allah we go to the most sacred so one of the things they used to do is they would take children with them to the Ka'bah and hold the children up to the Ka'bah and say Ya Allah send us the rains or whatever dua it was that they were making because they recognized the children have no sins so getting back to shirk Muhammad Maudud he wanted to be with people who were not involved in the dunya and then he began in addition to teaching he began writing books but the choices of the books that he made was almost a social critique of what was being done and what was not being done islamically in terms of education so he looked at all of the various subjects that were being taught and one of the things that he noticed he said some of the people who who study Islam and teach Islam they're getting too caught up in subjects that don't occur too much and he gave examples in one of his books that we'll go through inshallah one is about 80 lines of poetry the other is about 120 throughout this year of haraqa I intend to get through it and I'm also going over it with the young men and the boys in the haraqa so if you have children there you know some of the what we're sharing with them one of the things he said is that people are studying the akham the rules of collateral, putting up collateral so one of the things in sharia this is something the prophet sallallahu alaihi wa sallam taught us is that you can take a debt and you put something up for collateral so the closest thing would be like a pawn shop everybody knows how a pawn shop works you go in there to borrow money you put something up as collateral a phone and you say I'm going to borrow $200 if I don't pay back in such and such time you get to keep the phone now this is something the prophet sallallahu alaihi wa sallam actually codified in the sharia and gave us rules on how to conduct that transaction that business transaction and how not to so pawn shops are not sharia compliant I don't want people to go back and say sharia financing there's a number of issues with that and to show you that even he himself engaged in what's called rachan in Arabic when he passed away he had almost no wealth except what if you're familiar with the shama'il of imamat al-Madeem he had some armor that was marhounan there was a Jewish man in Medina and the prophet sallallahu alaihi wa sallam had borrowed money from him and put up his collateral, his armor now this teaches us a lot one, I mean there's many many benefits we can get just from understanding this one, think about this the prophet sallallahu alaihi wa sallam when he needed money he worked for it or he borrowed it and he paid it back now think of people who take on religious roles in our society and they expect the society to support them rather than I'm not talking about a specific like a job, I'm just saying somebody said I'm a pious, righteous Muslim and people should give me gifts because I don't need to work yet the prophet sallallahu alaihi wa sallam he either worked for his money and he taught us about how important it was to work from whatever your hands create to the point that one time said maddam sallallahu alaihi wa sallam when he was the governor baskets and selling them and they said, why are you weaving baskets you're the governor of Iraq you're getting a stipend from making man from the treasury that stipend that I give I give away in southern because the prophet sallallahu alaihi wa sallam the person I love taught me that the best thing I can eat is that which my own hand created and so he used to weave the baskets sell them and that's what he supported himself and his family so this is the work ethic that the prophet sallallahu alaihi wa sallam the prophet sallallahu alaihi wa sallam taught us and if he needed if he put something up he didn't go and expect somebody to give him sallallahu alaihi wa sallam in fact for him and his family he forbade consuming sallallahu alaihi wa sallam in any case the prophet sallallahu alaihi wa sallam passed away and his armor it also tells us like what was his wealth he had very little wealth one of the things he had was armor and in those days it was quite expensive to have a shield and he had a great armor but that's one of what he owed and if you're not familiar with the shama'il of Imam al-Tirmidhi it's translated sometimes as the description of the prophet sallallahu alaihi wa sallam there's various translations it's been translated a couple of times into English it's also been translated into Urdu Shef Sakari al-Kandahari has a commentary on it in Urdu that's also been translated into English you can find it online the shama'il at tirmidhi Imam al-Tirmidhi collected all of the descriptions of the prophet sallallahu alaihi wa sallam the way his hair looked, the way his eyes were the way his skin color, his height, his shoes his clothes, his food, everything I mean it's a detailed description of the messenger of Allah sallallahu alaihi wa sallam so every household should have that read it, it's something you can read on your own and with the commentary you can understand, if you have questions you can ask a teacher so that's one of the hadith that's mentioned there that the prophet sallallahu alaihi wa sallam passed away and he had a a shield armor that was in Rahim now, how many Muslims on a day to day basis deal in that sort of putting up Qalado for loans is it a regular occurrence not really, maybe if you borrow against your house that might be a modern equivalent but it's a rare occurrence and yet in our chapters of Fiqh there's detailed rulings of this and definitely we need a portion of the society to understand those rulings but what Shef Muhammad Monu found is that so many people were studying those rules and knowing them and yet rules about the tongue like what are the rules of the tongue, of speaking and interacting with people rules of how to deal with your parents and the communication of the heart and above the masjid so these are all books that he wrote because he was looking and said okay, there's a gap in knowledge amongst my community and this is Mauritania to give you an idea it's split up into different categories but there were certain tribes in Mauritania where everybody memorized the Quran everybody studied the Deen it was considered a shame if you were a young man some of the people that said you could not even get married to a woman in our tribe if you had not memorized the Quran what kind of man are you if you haven't memorized the Quran so these are people who took pride in studying it wasn't just like they happened to be Muslim and a few of them studied they were all studying and yet he analyzed what they were doing and studying and what they were not and then he filled in the gaps of knowledge with this curriculum that he laid out and it's very practical advice implementable things that occur on a regular day and as we go through it I hope you also see what I mean by that in terms of his curriculum so this book that I'm going to go through initially it's called the Rights of Parents the Rights of Parents one of the reasons why it's very important there's a number of reasons and he begins in his book of why it's important and why is it important for us to have parents and they're either living or they passed away and we might have children ourselves so we have a duty to our parents so we need to know what is actually the proper interaction that a Muslim has with their parents our religion is not Alhamdulillah one of the things that we're blessed with is that we have details so if you ask anybody how did the Prophet sallallahu alaihi wa sallam do we know that? we do right? how did he pray? do we know that? yes how did he make hajj? we have details and all of this has been preserved how did he buy himself? how did he get married? how did he hire people? all of those rules are preserved the shari'ah of the Prophet sallallahu alaihi wa sallam has been preserved if somebody goes and says how did Musa alaihi wa sallam do wudu because we know that the previous ummas they did wudu and they also made prayer but if you go to any Jewish man right now or a Jewish woman you ask them how did Moses alaihi wa sallam how did Musa alaihi wa sallam how did he pray? exactly I want details A to Z can they do that? it's been lost they don't even have the original Hebrew that Musa alaihi wa sallam spoke the original books the original Aramaic that Issa alaihi wa sallam spoke they don't have access to that we know exactly how the messenger of Allah sallallahu alaihi wa sallam decided the Quran we know exactly where in the mouth the word would come from to pronounce each and every letter that's how Allah sallallahu alaihi wa sallam has preserved this name everything has been preserved when Allah sallallahu alaihi wa sallam says that he has preserved the Quran he's also preserved everything needed to understand the Quran the Quran has sira stories of the prophets that's been preserved the Quran has hadith the signs of Arabic has been preserved the Quran has rules don't we have ahkam in the Quran Allah says you can eat this you can't eat this this is how you pray this is how you fast well all of those rules the details have all been preserved along with the preservation of the Quran so this is something that we have been honored with the ummah of Muhammad sallallahu alaihi wa sallam that we have a preservation of the sharia so now when we come to the subject of respect to the parents we see the Quran but do we know the details so we want to turn our understanding of the rights of parents to more of an objective understanding of what that really means as opposed to a subjective understanding and what I mean by that is if Allah sallallahu alaihi wa sallam says respect to no major parents and if a person doesn't understand the sharia and the rules behind that do we misunderstand the application is it possible that a parent could tell their son or daughter you have to do this and this and this for me because Allah says in the Quran you have to respect me but in reality they are just giving you their own personal opinion of what they think is an obligation upon you does that make sense so we want to turn that subjective understanding into more of an objective understanding and this is one of the things that shaykh muhammad marud has done by bringing together all the ayahs that have been mentioned about vidur-u al-wadi-dayn all the ahadith that have been mentioned about it the stories of the sahaba and the understanding of the ulama and the understanding of the scholars so we'll go through that so again he was he lived about 150 years ago in West African Mauritania and it's important for us to know who we are taking knowledge from so scholars usually at the beginning of their books or at the end of the books they'll mention their names so if you study any traditional book of Islam the author will make their introduction now we have book covers and so forth and people put the title and the author the ISV in, we know exactly where those books but imagine before the printing press which has only been around about 500 years so before that manuscripts and books were very rare and sometimes the pages got sometimes they didn't have covers and so the author would actually put inside the text he'll say and my name is such and such one of the reasons why is because we cannot take knowledge unless we know its source so we can't have some random person come into the message and just start to say okay I'm going to be the teacher we actually have to know who the teacher is and so we look into their backgrounds what I tell people is do a google search actually do a google search on me if you've never heard me or you don't know where I studied it's not don't look at it as like being bad edem being improper etiquette it's actually proper etiquette to know where you're taking knowledge from so if you can ask people what do you know about this person and it's not considered diva and let me ask you this if you start asking say myself let's just use Bob and I like using those names this is a side note I used to make up stories when I was teaching kids and I made this character named Timmy and so Timmy had different adventures and I would try to throw in a moral and so forth and then one day I mentioned something and I was like oh yeah and then Timmy was fasting or praying or went to divestment and the kids were like oh wait a minute what do you think they asked exactly Timmy is a muslim why can't Timmy be a muslim so you can have any name you can have people coming from all cultures around the world and sometimes they have a name that's a sahaba name or a prophet's name but sometimes it's a name that's reflective of their own culture so Chef Bob he walks into the message now we start asking about him we start doing google searches what could somebody say about our process of a background check what would they say like oh you shouldn't do that because disrespectful what could somebody say he is a chef he has a turban and a beard we should trust him because we don't want to have as muslims we should not have what's something like a what? suspicion don't have a bad opinion of your brother how many people have ever been inquiring about a person either for a business transaction maybe looking into a house for my sister or my daughter's hand in marriage and you start asking about them and they're like why don't you have a good opinion of your brother that's because they don't have an understanding of what the suhuban that we're prohibited from is and in fact Muhammad Malud in his book on the purification of a heart he explains exactly what is the haam suhuban what is the permissible suhuban and what's actually the obligatory suhuban why don't you not give a person the benefit of the doubt one of the ulamas said it's a saying some people in their books have attributed as a hadith in my search I have not found it as a hadith but the saying is that it's been accepted from the scholars in meaning the sound so again some attributed as a hadith it's not actually a hadith as far as I have found but what it says is people using suspicion so we've always heard benefit of the doubt give your brother benefit of the doubt have you ever heard somebody say actually be whatever heard that discussion so now in the explanation one of the scholars from fast who passed away in Libya he said there's three areas where you do not have a good opinion you do not start with a good opinion your family your wealth your religion so what does that mean somebody comes to marry your daughter let's have a good opinion of the brother do we do that or do we do diligence and we ask for references and we talk for people because that's what a guardian should be that's what a wadi is if you have somebody in your trust that Allah has made you the wadi of if somebody comes to say hey brother I've got a great business idea you're Muslim alhamdulillah let's go in do we do that when we do something we start actually asking people and we start looking in so and we can find elements of this in the scene where the prophet sallallahu alayhi wa sallam would actually talk about people alhamdulillah one time he heard somebody praising another man he said have you traveled with him no have you done business with him no and you don't know him so don't praise him because that's been the true nature anybody has done business with people and that's not you're not the same person you know before we got in the money money really brings out the true nature of people and travel does the same thing too in arabic the word for traveler is what sefara sefara means to become a parent so in the feja when the dawn comes in when the dawn first comes in that's feja and then when it becomes enough light to where you can see the faces of people that's called isfara that's the root word so sefara you travel with people you get them out of their normal routines sometimes routines can hide the true nature of ourselves or other people and then we can see the true nature of people so we can get to when sugo van and personal van is is appropriate but this is where we want to turn our understanding of the gene from being subjective to being objective like we know it's clear what we will do I think this is where you watch too I think this is the way we pray what would happen after 1400 we just got into our new year what would 1400 what 1440 after hijab 1440 years if every generation says I think what would happen by now it would have been gone so the subjective element has been removed in the transmission of this gene this is one of the things Mohammed Molloud is doing and he's bringing back the Tafseer of the Quran the Hadith and it's a lot of one of the hallmarks of his books is it's things that everybody accepts it's not necessarily school of thought meant of specific so he begins his book by saying he says he says praise be to Allah the one who was joined between iman and respect of the parents in the Quran so think about that Allah SWT has joined between iman and the respect of the parents so now think of some of the ayahs if you've memorized those there's one in surah al-Isra 1723 that's actually one of the hallmark ayahs if you don't memorize, if you're not planning on memorizing entire surahs 1723 to 25 that right there you should memorize you can actually do the whole less than a bit of one again off of that and it's good to remind ourselves understand it, 1723 but what is the order that Allah SWT says when he there's a number of ayahs that mention Allah SWT didn't just in the Quran, he didn't just in the list of lessons and just mention randomly oh it'd be good to your parents if you look at how he has actually presented the order to respect your parents it's directly associated with the order to believe in the oneness of Allah SWT and there we have to we have to be we have to look at the subtleties of the Quran where Allah SWT is placing this ayah and what's he placing around the ayah so he's saying and one of the ayahs that says that one of the ordainments that Allah has placed on Bani Israel is that they do not say partners with Allah and that they are good to their parents and so to this Allah says Allah has ordained that you worship none other than him and be good to your parents so this now starts us off with this is not a simple order is it it's not even the order to pray it's not believe in the oneness of Allah well actually that one I have to say because it says the description of the believers usually it's belief and then prayer and what's the next one usually after prayer Zakaab Ibn Abbas, Allah SWT he said there's actually three orders in the Quran that are what could be like dual orders they're mentioned as pairs one is Salat and Zakaab the other is Iman and respect for the parents and the third is it's slipping my mind I'll have to look it up there's a third one remind me next week I'm in Salat I'm in Salat that's a more general order righteous actions but there's something where it's a specific there's a third one I'll look it up it's so much Salat it's a Salat but it's multiple times so it's like usually you see Iqama to Salat and Zakaab so Ibn Abbas said these three orders because they're coming in orders to fulfill the order you have to do both you haven't fulfilled that order until you've done both so if Allah says believe in Allah do not associate partners with Allah and be good with your parents we have to do both together now it doesn't mean that if a person is bad with their parents they're a kafah that's not what it means but the fulfillment, the complete fulfillment of that order you have to do both same thing with Salat and Zakaab the other thing about the Salat and Zakaab I pray five times a day and I fast Ramadan Ramadan is after Zakaab and what did Abu Bakr when the tribes after the passing of the Prophet a lot of the tribes of the Hijaz of the Arabian Peninsula in fact most of the tribes left Islam except for four areas Mecca, Medina Tareem and Hadramud area of Yemen and Ahsaab in eastern Saudi Arabia anybody ever heard of Ahsaab that was one area from the time they became Muslim with the Dawah of the Sahaba and the Prophet actually went to Ahsaab according to one narration they've been Muslims since and that one place in the Hadramud valley in Yemen and Mecca, Medina everywhere else the tribes are like we made our allegiance to Muhammad and he's gone and then they had to be taught a lesson no, your allegiance is with Allah but Abu Bakr he sent out armies and what did Ramad tell him he said they're new to Islam they're still praying because that was their refusal they didn't actually leave Islam they just said we'll be Muslim, we'll pray Zakat is not an obligation upon us that's all, they didn't leave Islam they just said we're not going to pay our Zakat and what did Abu Bakr say he said I will not distinguish between an order that Allah swt did not distinguish between what an important it is so, Muhammad Maudud begins his text by saying I prays Allah was joined between Imam and Birh now if we look at the Hadith of the Prophet he asks the Sahaba a question he said should I not tell you about the worst of the Kababah I've already kind of given a spoiler but usually when I ask children this or even adults in an audience I say what is the the worst sin a person could do what are the answers to this shirk, associating for it that's number one, okay do we get that what's the next one what's that there's so many there's so many, but what's the worst because he told the Sahaba he said should I not tell you about the worst of sins and the first one, Zakat Al Khair brother was a shirk he said so murder is usually one we get what's that, line what's that I gave this spoiler so I kind of like I said that a little bit improperly but yeah and the disrespect of parents so you see the order the Quran says believe in Allah and respect your parents well what's the opposite of belief in Allah shirk and kufa and what's the opposite of respecting your parents so disrespect of the parents so here the Prophet sallallahu alayhi wa sallam is setting up for us like almost a scale, over here you have iman and right after you have bir al-wadi day and then at the other respect of the parents at the other end you have the far and you have shirk and then you have disrespect of parents now one thing that's interesting in the hadith literature is that in a number of different instances people would come to the Prophet sallallahu alayhi wa sallam and they would ask him a question what is the best action I can do has anybody ever seen some of these hadith so what did he say at one time what are some of the answers what is the best action respecting your mother respecting your mother, what's another hadith even if you don't remember the exact hadith but the idea like I vaguely remember you know the best action taking care of the orphans what else there's a hadith another hadith this is prayer saying la ilaha illallah is prayer and another hadith the best thing after la ilaha illallah is jihad and fi sabir al-dam and another hadith that says sadaqah giving charity now all of these sayings of the Prophet sallallahu alayhi wa sallam they're attributed to him is he contradicting himself so this is something this is where the our scholars are the interpreters of the sunnah some people have an understanding why can't I just open up the Quran and read it why can't I just open up the hadith well here I'll give you an issue I can give you multiple sahih hadith where it says the best action is prayer the best action is rights of the parents the best action is sadaqah the best action is this well ahsan in Arabic means the best the best explain that one to me I can't figure it out let's see what the scholars did they have taught they have learned and they are able to interpret and we see the sahabah there was only a few amongst the sahabah who had a very high level of knowledge it was about 20 or so so you see examples of the sahabah where if they had a problem who would they go to who are some of the sahabah that they would go to to solve issues or to answer questions there was one who else Ali actually he said he said I seek refuge in Allah from a situation that we don't have Ali to help us solve sorry if the prophet sallallahu alayhi wa sallam was a city of knowledge who is the door Ali in fact he was not only was he a warrior on the battlefield he lived with his family and not only was he a scholar he was beyond a genius there is a matter in inheritance the matter of the inheritance is actually called the minbar Ali was standing on the minbar giving a khubba he is in the middle of the khubba somebody outside of the masjid comes up with an inheritance scenario that has never come out usually it's like one eighth, one fourth, one third those are the common denominator you have to find the common denominator there is a little bit of algebra behind the rules of inheritance it's actually very fun to learn for those of you who have studied algebra to learn the rules of inheritance you are like oh it makes sense but sometimes when you have depending on the family members you might have to get to a big common denominator you have to go to 30 30 parts or 50 parts well there was a situation where it actually had to go to 600 parts like that was the common denominator like 5 out of 600 but the person presented this situation to Ali as he is giving the khubba he processes that mathematical equation gives the answer in his khubba rhyming with the rest of his khubba and her eighth has now become a sixth it's called the minbarin that's Ali so these and then of course the sahaba would go to her not only because she was a scholar in her own right in addition to being a scholar she was living with the messenger of Allah so she was right there so we go to our scholars so now we have these multiple ahadith which one is correct well they are all correct the best of actions is prayer the best of actions is Sadaf who does not contradict himself because that would be a sign that this is not revelation what is the Qur'an saying to us that if this book was from other than Allah what would they have founded contradictions much contradictions so we know the book the Qur'an has no contradictions one of the things that the people who attack Islam will say well Allah swt one time says that the day according to Allah swt it's 50,000 years and another ahadith it says what that the yawm is what it's like a thousand years one thousand so here's a clear contradiction no it's not because the Qur'an was revealed in the language of the Arabs and the Arabs used to use mubarakah used to use figures of speech to describe a very long day if you really want to describe like I've been waiting here forever I've been waiting here for 50,000 years man so if you say as mubarakah it's not literal it's like I've been here for a thousand years I've been waiting for you for a thousand hours what would we say now I've been here you know you use a mubarakah was that I've been here forever so you're not literally saying that it's a mubarakah so is there a contradiction between 50,000 and 1,000 no it just means Allah swt is speaking to the Arabs and the Arabic language and he's saying that day it's going to be very long it's going to be very long 50,000 years it says 1,000 years so what the Arabs immediately understood is like it's not 50,000 years and it's not 1,000 years it's just a very long day so there's no contradiction so based on this the people of tafsih have said that one of the signs of falsehood is that it contradicts itself and the sign of truth that it does not contradict itself and if you see whatever it might mean if you find a teacher, if you find a book if you find a person, they're always contradicting themselves they're like ok this person's got some falsehood wrapped up in or they're wrapped up in falsehood the same thing that we apply to the Quran and that it's revelation from Allah there's no contradiction it's the same thing we apply to the messenger of Allah swt and why? because inhuwa he is revelation being revealed to everything he speaks is revelation so if he told us these various ahadith and they're in different we can say ok there's no contradiction but we need to have an understanding why did he tell different people at different times that the best action is prayer, it's right to the parents it's charity, it's this, it's that what could be an answer? Jazakullah my name's Rami too Masha'Allah must be something in the name of Jazakullah it's tailored to the individual so when that person came and he said what is the best of actions and he told them rights of the parents what was that person struggling with he could see what he was struggling with when the person, maybe the miser came and said what's the best of actions Sadaqah another person who was a coward what's the best of action Jihad what's the best of action he's a doctor of the hearts and he's seeing what a person needs and giving them or her that that information so this is why it's very important especially when you read the Seerah to realize there are multiple people and there's multiple personalities and that's what's going to be reflected in our community when you think of the character of Ammah and by character I mean he was a real alive person we don't believe in some metaphor like some Christians will actually explain away stories in the Bible and say oh these are just metaphors and parables and unfortunately some Muslims have fallen into that trap they'll say oh, especially in our day and age they'll say oh the story of Bo Lut the people of Lut the Sodom and Gomorrah that's just a metaphor we believe there was a city the people of Lut they were sent a messenger they were doing something wrong and they were destroyed for an end of story it happened that's what some scholars say and as a side note to that the scholars the Prophet SAW said whenever he was traveling with his companions if they passed through a place where there was a destroyed nation he would tell them hurry up and go through staying long enough just to get a reflection of what happened here but move through and don't use their water and don't use their sand so one time they were going through the people who used to carve their homes out of the stones they passed through and they mentioned that some of the Sahaba had made bread with some of the wells from the people of Thamud the Prophet SAW said give it to the animals don't eat that so the understanding some of them said some said it's prohibited to use the water and the land but the point is don't use that so the reason I mentioned that is if you ever get an opportunity to buy dead sea salts even though oh the mud is great and wonderful for your skin and I'm from Jordan and it's a big export thing they give the export the mud and the salts and all that stuff just pass on just say if that is like what's covering up the people of Luh it's like imagine like a toxic area or a nuclear waste zone that land is radioactive and you don't want to go around it the scholars even differed they said if you do will do from the wells of Thamud is your will do valid if you take Thamud on the land of a parish nation is your Thamud valid like we got to stay away from that so so the Prophet SAW would treat people depending on what they were dealing with so each of us has a certain level of an area that we need to improve with our interaction with our parents so this is what we should remind ourselves when we see ourselves deficient we think of these Ahadi so Muhammad Mouloud begins by saying praise be to Allah who is joined between Iman and the order to bear the valid name the Prophet SAW said that the worst of actions is ship and then go go go valid name so now that sets up what how his text is going into now another thing that Muhammad Mouloud mentions he says after he mentions this he says and Allah SWT has promised to the Abraar think of the ayah that has those two words Na'een and Abraar and most people should indel Abraar ala fi na'een and then what's the next what indel subjar ala fi jaheen say into the story the righteous ones are in jannah and the unrighteous ones are in jaheen there was one of the righteous the righteous men were attending they're greeting his ishbadi it's kind of like what's up it literally means ishbara people always say so when they would ask him ishbadi what's new he would say nothing's new indel abraar ala fi na'een the righteous are in jannah and the unrighteous are in hellfire no matter what happens no matter what news no matter who gets elected at the end of the day what's the closing line of the story the righteous are in jannah and the unrighteous are in jaheen that's it now the word Allah SWT uses for the righteous he doesn't say al-salihrun he says al-adraar those people who do birr now Muhammad Maudud is mentioning this because this subject is birr al-wali day is towards the people towards the parents so those who do birr the plural would be abraar now the general sense of abraar is any type of action that you can do is birr if you do those actions then you become abaar from the abraar but it doesn't matter what you do like you can do everything else so if you don't have respect of your parents to be in the abraar you have to have bit towards the parents I'll tell you an interesting story this shows how when we interact with the Qur'an when we read the Qur'an it should be a personal relationship if you feel comfortable sharing it have you ever read something in the Qur'an and as you're reading it like something happens directly related to what you're reading or to a thought that you're having has anybody ever had that to share something that might have happened I'll start one time I was thinking about giving somebody a gift and I was like I don't know should I really give it and then I was reading an ayah where Allah said I can't remember the exact ayah but it was about generosity given Allah will replace it there's my answer anybody have an experience there's a video on YouTube I'll post it on the WhatsApp group and if you're not on the WhatsApp group for this halata I didn't even say we're going to add people to it there's a link so some of you who has the link to the WhatsApp group just raise your hand we'll have to send it out afterwards if you want to just of a man who was in fact I won't give you the support it's better just to watch it in his own words it's a man who was searching for Islam and he asked a question and the answer was in the Quran so he tells that story himself I'll let you tell it over here but I was with a group of people one time we were in Mauritania and we were in a car and we were passing by the small little village not even a village, just a group of tents and they had named their group of tents Dar An Naim the abode of blessing so as we passed it and I'm familiar with the area he was visiting he's from New York, originally from Palestine he said, Rami, what did that sign say? I said, oh it's a little collection village of tents it's called Dar An Naim he said, subhanallah he said, I was reciting my surahs that I had memorized I had just said Inna Al Abara La Fee Naim and then we passed that that sign of Allah is that coincidence? can statistically, like what are the chances of that happening? like, as soon as he recited that ayah the righteous are in Naim and then we passed by a place that says Dar An Naim and it's almost like a sign it's called the Fad Hassan a good sign that Allah subhanahu wa ta'ala is giving to that person and this is something the Prophet sallallahu alayhi wa sallam used to actually look for he would look for Fad Hassan good signs, he told us not to believe in bad omens you know the black cat and the mirror braids so they have some of these things they said, if you knock over the salt shaker you have to take some salt and throw it over your shoulder anybody ever heard of that? yeah? so they have interesting things that people come up with and I'm sure every culture has something the Prophet sallallahu alayhi wa sallam said, no we don't believe in those things in fact we should do the opposite of them like, see a black cat oh it's gonna be a good day if you see a ladder, walk under the ladder buy a mirror and break it just to do it so so muhammad madud says that the abrar are in na'een and now he's going to begin going through the various rules of qud al-wadi-dain he says, I'm going to show you how to respect your parents and have proper respect of your parents with each of your limbs, with your eyes with your tongue, with your ears with your hands, with your heart all of the different ways that we could respect or disrespect your parents so we'll be going through this over the next coming weeks and again this halata is usually from about eight to nine and it's some of the material that I'm going to be sharing with the young men and the boys in their halata but right now I'll just open up to any questions for anything that I discuss tonight yes, I don't know you mentioned the Dead Sea all the what? all the injustice that we are living we're living on land that's been usurped yes, so the question was what do we do about living here in America from the land that's been usurped you know, it's a lot of stolen land they made treaties with the Native Americans and they took them, what do you do and it is a problem and it's not something that we should think oh, it's not a big deal imam and nilui imam and nilui in modern day Syria I don't think he's from no, he's from nilui in nilui is an Iraq nilui is an area in Syria but he's buried in Damascus and it's funny this shows you like in translations one time there was a shift giving and this sounds like a joke but he was for my voice the young brothers they're praying so the imam said can everybody hear me in the back so the imam said or the chef said something about imam and nilui imam? nilui the translator said the nuclear imam because nuclear in Arabic the modern translation is it like zarra nilui or kuwa nilui so he said the nuclear imam sometimes things are lost in translation one time there was a person he said which what does that mean in Arabic under very harsh circumstances I'm under very harsh circumstances it's a new expression so modern standard Arabic they've kind of taken things from other languages Italian, French and said okay how do we express this idea that's in English in English like how do you translate infrastructure right it's a very powerful English word how do you translate that into Arabic so somebody translated it he's under Cairo envelopes because the roof is also envelopes so sometimes things get lost in translation so so imam and nilui lived in Damascus he would not eat any of the fruits from Damascus the reason why was because one of the things was taken who opened Damascus when did we the muslims get Damascus the Sahaba right Khalid bin Walid is buried there it's a momentous occasion for us as muslims they got Damascus it was one of the centers of the civilized world in fact when the French came in and conquered Syria you know one of the French generals did he went to the grave of Khalid bin Walid and put his boot on the grave of Khalid bin Walid said now we got it back because they know him Khalid as an expert general but if Khalid was alive you think he would be putting his boot he'd go home one legged you know if he was lucky but those lands were taken by the Sahaba and one of the things when the muslims when they took over lands there were certain things that were distributed amongst the soldiers it's called khanima but it did not apply to buildings or agricultural land so what does that mean when they went into Egypt anything that was agricultural or when they went into Syria that became oqaf that actually goes to vaitil mad and so they said the majority of Damascus was actually oqaf that by the time of imama nowi who was about 700 years ago it had kind of like fallen into the hands of of private ownership but a waqf an endowment can never go into private ownership once you put something into waqf what does waqf mean in arabic stops that's it no more transfer of wealth and so this is something from the sharia of the prophet he encouraged oqaf sadaqa jaria and people would do it those lands were supposed to be oqaf so Baghdad, Damascus Qahirah those lands all of the agricultural lands and everything was supposed to be oqaf to support the baitil mad to give you an idea of the power of oqaf and how it can be changed I spoke with a person who did research into the oqaf one of the most the biggest agricultural areas of the Middle East or North Africa is Algeria anybody here from Algeria you know what Algeria produces the minister of agriculture actually studied in Davis why do you think he would study in Davis Davis is a big ag university so he and I know I met his son they had sent him to Napa to study the wine industry because Algeria also now produces wine they have grapes he said at the turn of the century two thirds of the agricultural land of Algeria was endowments two thirds could you imagine the revenue that that would produce two thirds of the lands of Algeria a great amount of lands of Egypt was oqaf and every land one of the things that the colonizers did is they shifted the oqaf from the hands of the free citizens to the governments so you know how every one of our nations whether it's Arab or subcontinent or Malaysia or Indonesia have ministry of endowments you know where we got that the colonizers because they wanted to take oqaf and shifted into the hands of the government now think of what would happen if the private citizens were managing those oqaf and giving salaries to schools, to universities building roads, building bridges, orphanages what would happen in terms of the freedom of thought especially of the scholars now you shift that to the government then what happens so we can go into this I actually know another brother who he came to Islam he was a very successful I think they're done praying back there he was a very successful Swiss banker and for two years he searched he said I want to become Muslim but I'm a Swiss banker so what is he involved in Riba and he said I want to be an honest Muslim so I'm either going to become Muslim and deal in Riba but I want to see is there a way out for me he spent two years just on the matter of Riba as a very successful Swiss banker he looked at everything he looked at fatawa, he looked at books at the end of two years he came across away from the conclusion he said there's no way out for me if I want to be true and honest with myself so he left all of that he became Muslim he's actually in Malaysia right now and he said I'm going to use my banking and investment knowledge to revive privately run oqaf now he has an investment I'll share this company with you if you're interested he does privately manage cash oqaf in Malaysia and Indonesia and he also does investments but he also said he told me this thing about one of the main purposes of the colonizers was to shift privately managed oqaf to the hands of the government because then two things happen it gets eaten up oh this person's cousin he shifts out of the place and gets eaten up and the other thing is now if the government is giving the salary of the scholars do the scholars really have the freedom to speak up they don't but if their salary is not coming from the government the ministry of endowments I don't care what you say I'm going to speak the truth because I'm getting my salary from a privately managed oqaf so the reason I went on that political tie rate was that at the time of Imam An-Naui most of Damascus which used to be endowments had transferred into private ownership so at some point those oqaf were sold illegally to private citizens and so he did not eat any of the fruits of Damascus now could somebody come and say it was haram to eat the fruits we can't say that unless we know for sure if we know for sure that this house was stolen or this masjid was stolen we can't pray we have to be sure 100% sure or almost sure that this house was stolen and this land was stolen if we don't know it's a shock it's a doubtful matter better to stay away from them but do we have to do we have to stay away from doubtful matters no, it's not haram but the more we stay away from the doubtful matters the better our deem will be so we don't know for sure that it has been if we know for sure that it's been stolen then we can't live on that or benefit but if we're unsure then it's a shubha or less than that we also kind of keep in mind like when those societies were passing through those cities so they can avoid water for a little bit you know what I mean? I don't know if they were living there oh like the people of Thamud for example they were passing through they avoided it so if we're passing through America we can avoid it that's a good question the situation of Thamud they were just passing through a short trip they weren't living in the other distinction that I would mean is that those places to know that a place is actually a parish nation it has to come through revelation so the Diab Thamud we know for a fact that those are the houses of Thamud because the Prophet Sallallahu Alaihi Wasallam told us that but he never told us about the Dead Sea so that's why the scholars actually differ is the Dead Sea the remnants of those people or not? we don't know so in America could there be have been a parish nation? maybe but we don't need revelation to designate for us what is actually Ar-Baba Haddad at 10 o'clock when some of you are parents the time for pickup Insha'Allah we'll continue this kind of next week so kind of a long one we'll take ownership of that I had one to myself for a good time


August marks the Army's seventh annual Anti-Terrorism Awareness Month. Terrorist-related threats during this past year and the recent attack on Orlando, Florida, demonstrate the realities of the risk we face. Terrorist tactics are persistent and evolving. To prevent and respond to terrorist activities, we must produce vigilance and awareness through our individual and collective action. This past year, the Army Anti-Terrorist initiatives have centered on community awareness, physical security, countering insider threats, and measuring anti-terrorism effectiveness. Technological advancements and the prolific use of unmanned aerial systems have increased the risk and the need to protect people, information, and facilities on our Army installations and stand-alone facilities. We must remain actively involved in our anti-terrorism and protection efforts. Army leaders should encourage all community members to sustain vigilance, report suspicious activity, understand the indicators of radicalization and violent extremism, and be prepared to respond to an active shooter.  The first priority of all leaders is to prevent an attack and to protect our soldiers, families, and civilian personnel. Therefore, we encourage leaders to continuously assess our security posture, improve awareness, and extend our community outreach efforts. Every person is a sensor. If you see something suspicious, say something, report it, so military police and law enforcement can investigate. For more information on how to be part of our anti-terrorism team, please go to one of the websites at the end of this message. By working together, we can present a united defense for the strength of our nation. Assist, protect, defend, Army strong.


Hey, this is Brett and this 2021 Chevy Silverado 2500 Crew Cab Short Box is stock number 14132Z. I am here at Summit Automotive in Fond du Lac, Wisconsin, your new and used heavy-duty truck headquarters. This 2021 Chevy Silverado 2500 Crew Cab Short Box LTZ has the 6.6-liter Duramax diesel engine. It's the L5P engine, puts out 445 horsepower. It's paired up with the Allison Heavy-Duty 10-speed automatic transmission. This truck has been fully-safetyed and inspected by our service shop per the state of Wisconsin inspection process. It has a fresh oil and filter change. All the fluids have been checked and topped off. It has four brand new tires and this truck is 100% ready to go. I'm going to go all the way around in this video. Inside underneath, start it up and take a look under the hood to give you the most accurate representation that I can of the vehicle. Cherry red tint coat is the color. I shoot all my videos in 4K. If you like the video, you can subscribe to the YouTube channel, click the bell notifications, and get updates on the videos I do each and every day, as well as having access to one of the largest catalogs of vehicle in heavy-duty truck walk-arounds on YouTube. Almost 9,000 videos and counting. This one comes with the 20-inch polished aluminum wheels. They look really good. Didn't see any major scuffs or scrapes on there. It has brand new Nexon Rodeon HTX2 tires. These are LT27565R20s. You can still see the little wear knobs on there. Frame and underbody is in pretty nice shape. This is a one-owner clean title history, clean car facts out of Iowa. You can see it does have the Z71 badges on there, so it does have the off-road package. Front bumper is in excellent shape. I didn't see any dents or dings on there. The LED fog lamps, the LED headlamps, and the LED running lights. I'm going to turn all those on at the end of the video, so stick around for that. You also get the Z71 chrome-trimmed grille. This one has a true cowl induction hood. I'll show you how that works at the end of the video. No dents or dings on that hood. Passengers' side front fender is in great shape. I didn't see any dents or dings on there. The passengers' side front wheel, no major scuffs or scrapes on there. Cherry red tint coat is a newer color on the GMs. It's got just a little bit of metal flake. It's really hard to get that to zoom, but it is in there. Really a good-looking color, though. As you go down this side of this 2021 Chevy Silverado 2500, take note of how clean that body is, how reflective and mirror-like that paint is. I take these HD videos, so if you're far away or even if you're close by and you just cannot make the trip down, but you're still interested in purchasing the vehicle, you can see the truck, hear the truck, and have confidence in the vehicle that you're looking at before you even get here. So when you do get here, there's absolutely no surprises, and you can make a smart and informed buying decision from wherever you're at. Now, if this video helps you make that buying decision, let your salesman know that you saw the video, that it was helpful, and that Brett sent you. Back wheel is in excellent condition as well. No scuffs or scrapes, and the back tires are brand new as well. You can see you get the Rancho shocks with that Z71 off-road suspension package, and the frame and underbody, pretty nice shape. It has all the remaining factory exhaust, so it hasn't been altered in any way, and just a little dusty under there, nothing too bad. Pretty typical of Iowa trucks. Lower rockers and cab corners all look really good, and it does have NFAB chrome step bars. Those look really good as well. Side-box steps. Didn't see any denser dings on that passenger side box. You get the rear bumper steps on here. Full towing package, which includes the receiver hitch four-pin and seven-pin wiring. They're really the only thing to disclose on this truck, is there's one tiny little ding there on the bumper, but other than that, this truck's pretty much perfect. Tailgate is in excellent condition as well, and this one does come with a Truxedo low-pro tonneau cover. It's exactly the same tonneau cover I have on my truck. I love it. I didn't see any rips or tears on that tonneau cover. It does have the power drop-down tailgate, which is really nice. It has a very nice spraying bedliner. Gooseneck hitch, you get seven-pin wiring back here, and then LED bedlights. That bed is in fantastic condition. That spraying bedliner goes onto the tailgate, which is really nice as well. It also has the power-up tailgate, which is a really nice feature to have as well, and that works nicely. As you go down the driver's side, just as clean as that passenger's side, no dents or dings. Looks really good, and for full disclosure, this back wheel is just as nice as the rest. And down the rest of this side of the truck, cab and doors all look fantastic. I didn't see any major dents or dings on there. This one does have the telescopic tow mirrors. They are heated LED side lights built in directional signals. They telescope out. They fold in. I'll show you how that works in just a second.  These back seats are heated on the outboard side.  These headrests do fold down for better visibility when nobody is riding back here. You also get storage bins behind the back seats. And once again, no rips or tears back here. These fold up. There's your engine block heater cord, and then you get a nice set of all-weather floor mats back here. USB, USB-C, 12 volt power point, and your heated seat buttons. The seats fold down like so. And you get child safety locks on the back doors inside and bottoms of the doors all look fantastic. I'll show you the VIN sticker. No Canadian trucks here. As well as the trailer and loading information or trailer information sticker. GM is nice enough to give you that. And then you get the tire and loading information sticker. Feel free to pause that or go back on the video to check those out.  Both of these front seats are heated. Both of these seats are cooled. And both of these seats are power. Get driver-side lumbar, factory, all-weather floor mats, auto headlamps, fog lights, cargo lamps. It's also how you turn on your LED side lights and the bed lights, push-button four-wheel drive. Power windows lock some mirrors. You get the wood grain trim on the doors. Memory driver seat and then these mirrors are power-fold in. I always like to show both sides so you know that both sides are working properly. And then they do power telescope out. And in. Oh, and in. So really nice features there. We'll hop inside, check out the miles, the radio and everything that this truck has to offer on the interior. You can see this one has 23,124 miles on it. You get the nice instrument cluster on there as well as a compass display. Comes with the heated leather-wrapped steering wheel, cruise controls and heated steering wheel controls on the left. Bluetooth and information center controls on the right. You also get audio controls on the back of the steering wheel. There's your shifter for that 10-speed Allison heavy-duty transmission. This one has the GM infotainment system. You get Apple CarPlay, Android Auto on here. You also have AM, FM and Sirius XM radio capabilities as well as Bluetooth capabilities. And then, of course, you get all your different apps on here. And then you get your cameras. So there's your backup camera. And you can zoom in on that receiver hitch to get hooked up to your boat camper or trailer the first time every time. And then there's your last app, which is Spotify. And of course, Sirius XM and your Apple CarPlay. So while this one doesn't have the factory navigation system, project your cell phone to the screen via Android Auto or Apple CarPlay. And it's like you have Nav right in the screen. So that's a really nice system to have as well. Down here is your push button start, dual climate controls, heated and cooled seat buttons, more tactile volume in tune and climate controls as well. Factory exhaust brake, power drop down or raised tailgate button, hazard lights, stability control. That's for your plug-in, which is right there. I think there's also a plug-in in the bed of the truck. Downhill assist control, factory brake controller, USB, USB-C, 12-volt power point. And then this is a 120-volt, 150-watt plug-in. Getting a nice storage area there. Cup holders, keyless entry with remote start and power drop down tailgate. Dual glove boxes, passenger side format and seat are in excellent condition. This truck smells very clean inside. I don't think it's ever been smoked in. You get map lights up there, on-star and SOS buttons, home link buttons for your garage door security systems and lighting systems and then power sliding rear window with built-in or on power sliding rear window button. Let's start it up, take a look under the hood and check out all those lights as promised. Starts right up. No check engine lights or anything like that. See, I turned those cargo lamps on so you can check out those LED side lights. And there they are. They are extremely bright. And I would personally like to thank you for checking out the video today. You've been able to verify the quality, condition, options and cleanliness of this truck all the way around inside and out. See all those lights are working nicely and all very bright. Under the hood we have the 6.6 liter Duramax diesel engine. The L5P engine engine is very clean, runs very smooth. Once again this truck has been fully safe and inspected by our service shop. It has a fresh oil and filter change. All the fluids have been checked and topped off. It has four brand new tires. There is the emissions sticker. So that cowl induction air comes in there. It goes down the tube into the air intake. That's how that works. And this truck is 100% ready to go. I would highly recommend this truck from a quality and condition standpoint. And to see more pictures of this truck or one of our other 550 new and used cars, trucks, SUVs, minivans, wranglers, halftones, three quarter tons, one tons, you name it. We got to go to the website right there. Summitauto.com, full pictures and descriptions of every single vehicle all at summitauto.com. If you'd like to check out more H2 videos, you can go to youtube.com slash summitauto. Click the bell notifications, get updates on the videos I do each and every day, as well as having access to one of the largest catalogs of vehicle and heavy duty truck walk-arounds on YouTube. In fact, in a second you will see a link to subscribe to my YouTube channel on the upper left. It links more Chevy 2500 truck videos I've done in the upright link to this vehicle on our website in the lower left. And a link to one of our latest YouTube videos on the lower right. Click those checks out. We're super excited to help you with this in cherry red tint coat. Thanks again for checking out the video. Remember to like, subscribe, and share on the YouTube channel. I really appreciate it. Thanks again.


Good morning and welcome to the 2015 Conference of the Mormon Transhumanist Association.  You might not know this yet, but there are incredibly interesting and incredibly good people sitting next to you.  I've got a lot of friends, new acquaintances, family here that I know really well, some of you I know better than others, but really take the opportunity. It's an incredible group of people that we have here this morning. My name is Lincoln Cannon and I currently serve as President of the Mormon Transhumanist Association and I'm appointed to that position by the Board of Directors of the Association. They're currently holding an election among voting members to determine some new directors of the association and leadership may evolve going forward. The association is very democratic. So thank you for being here with us this morning. We live in challenging times. Rapidly changing technology is stretching traditional cultures and disrupting social norms. These fundamentalists are globalizing escapists and nihilistic doctrines stifling aspiration with oppressive theologies and gathering recruits to violent causes. At the same time, we have anti-religious zealots that are canonizing reductionist aesthetics and making a fetish of small-minded ridicule that would shame the pure in heart away from our greatest hopes. In particular, this is a time of crisis, even for Mormonism. For evidence of that, you don't have to look any further than the titles of articles that have been published on lds.org recently by the LDS Church. Some of those titles include our Mormon's Christian, Book of Mormon and DNA Studies, Book of Mormon Translation, First Vision Accounts, Plural, Peace and Violence Among Nineteenth Century Latter-day Saints, Plural Marriage in the Church, Race and Priesthood, Translation and Historicity of the Book of Abraham. But of course, that's not the only evidence of the crisis that we're dealing with in Mormonism. Attrition rates seem to have increased, particularly in developed countries among young Mormons, maybe disillusioned by neo-Orthodox emphasis on dogma and politics. We've also seen the LDS Church excommunicate two high-profile members recently, Kate Kelly and John DeLynne, who've been associated at least in popular consciousness with feminist and gay rights, thereby escalating tensions among Mormons with differing views on these subjects. Much of progressive Mormonism for its part has exhibited little more than all-too-predictable politics of its own, and so functions more as a secularizing anemia than as a force for renewed strength. So here we are, many perhaps most of us find around us, or in ourselves, an increasing discomfort. We might sense real risk for our people, for our culture, our heritage, our family. We might feel our grip less trustworthy or our footing not so sure. And yet our love, or at least our sense of self-preservation, still brought us together today. We're just hoping for a Hail Mary pass to redemption of our shared future, Mormon and otherwise, in a more beautiful future. Transhumanism is a new way to think about the future of humanity. As transhumanists, we've discarded the old assumption that human nature is or ever was static, not only because science has demonstrated biological evolution, but especially because history itself is cultural and technological evolution. We're diverse in background and perspective, of course, but our common expectation is that humanity will continue to evolve, and our common ambition is that we want to inject ourselves into that evolution intentionally, changing our bodies and minds, changing our relationships and our world for the better, perhaps even to learn, love and create together indefinitely. Some have accused transhumanism of being the most dangerous idea. The risks truly are as horrible as the opportunities are wonderful, even acknowledging concerns and emphasizing ethics. We might agree with our critics that we're trying to play God. After all, what are the alternatives? What are the prospects for children that wouldn't play adult, that wouldn't grow from trying to learning, wouldn't mature from playing to being? Surely that nursery will prove too small, even for the smallest of the living. But for us who know we're not dead as yet, why not believe the most dangerous idea? Why not live? Whatever the secular response, perhaps properly excusing itself from vying for the high spirit of humanity, the Mormon transhumanist response is a quickened heart and brightened eyes. We've heard this story before. It's our calling and our choice hasn't changed. Children of God would try to play God, and more, we'd learn how to be God. Dangerous indeed, and worthy of exquisite caution and utmost reverence. But for the child, there's no other way. Mormon transhumanism stands for the idea that humanity should learn how to be God, and not just any kind of God, not the God that would raise itself in hubris above others, but rather the God that would raise each other together as compassionate creators. Humanity should learn how to be Christ. Although most transhumanists are secular, transhumanism originates at least in part from religious humanism. For example, New Testament writers and early Orthodox and Catholic authorities syncretized with Neoplatonism, which was the popular science of their day, and advocated identifying with Christ and becoming gods. Thirteenth-century scholastic theologians continued the synthesis between Christianity and popular science, which was at the time the newly rediscovered ideas of Aristotle. Nineteenth-century Nikolai Fedorov, a Russian Orthodox priest, proclaimed that the common task of humanity should be the technological resurrection of our ancestors. And twentieth-century Jesuit priest Pierre Théard de Chardin advocated a vision of human evolution accelerated by technology and moving inexorably toward merging with a conception of God. Of course, Mormonism itself is a religious transhumanism, expressed as an immersive discipleship of Jesus Christ. It's not so much a religion about Jesus as it is an aspiration to live the religion of Jesus. With Jesus, we'd trust in, change toward, and fully immerse our bodies and our minds in the role of Christ. We'd be messiahs, saviors for each other, consoling and healing and raising as exemplified and invited by Jesus. We'd also endure in that role, working to reconcile or atone with our relations and our world through suffering and death if needed, anticipating the prophesied day of transfiguration and resurrection to immortality and eternal life. Mormon transhumanists have many myths and visions, many stories and many dreams, and we express them in many different narratives. I'd like to share just a few of them with you. They're informed of an abiding love for Mormonism, a deep hope in an ecumenical Christianity, substantial research in emerging technology and its trends, and just some plain old imagination about how it all might fit together. Some of the narratives may be shocking, which is partly the point of constructing them, encouraging us to think beyond casual considerations. And of course, the only thing certain about the myth is that it's wrong to some extent, but perhaps the vision will provoke you to improve upon its deficiencies with your own imagination. So the narratives, without beginning, gods of gods found themselves creating heavens and worlds without end. Our world was formless and void, having neither happiness nor misery, life nor death, neither sense nor even insensibility, and no purpose. Darkness encompassed the source, and the mind of the gods was brooding over it. And the gods said, let there be light, and there was light. The gods saw the light that it was good because it was discernible. The gods saw darkness, that it was separated from the light, and the light shining out of darkness was the first category. The gods counseled among themselves, and some said, let's prepare the source to evolve abundantly, to bring forth sense and life and happiness, and form creators in our image after our likeness to have dominion over all the world. And others responded and said, let's not evolve more creators, because some will be lost, but give us the honor and power. The gods chose the first, and there was war in heaven, but the gods watched those things that they had ordered, and saw that their plan was good. 2,500 years ago, humanity was evolving to a new way of thinking, expressed in part as a transition away from polytheism. Zarathustra's teachings had spread throughout most of the civilized world, and the Persian Empire governed nearly half of humanity. In the heart of the empire, a small religion was coming together. Its adherents combined Zoroastrian doctrine with mythology about indigenous Semites to make new scripture. They pioneered from Babylon, established a colony in Judea, and they began to build a temple. In time, they would syncretize with Greek mythology and give birth to the most influential religion in history, Christianity. 200 years ago, humanity was again evolving into a new way of thinking, expressed in part as a transition away from monotheism. Jesus' teachings had spread throughout most of the civilized world, and the United States of America was ascending to unparalleled global influence. In the heart of the nation, a small religion was coming together. Its adherents combined Christian doctrine with mythology about Native Americans to make new scripture. They pioneered from Illinois, established a colony in Deseret, and began to build a temple. Today, we live in celestial glory, an adolescent civilization in the fullness of times. Filled as if by an unstoppable rolling river pouring from heaven, our knowledge becomes unprecedented. Nothing is withheld, whether the laws of the earth or the bounds of the heavens, whether there be one God or many gods, everything begins to manifest. And the work of God hastens, repeating the words of Christ we speak, and information technologies begin to carry consolation around the world. Emulating the works of Christ, we act. And biological technologies begin to make the blind see, the lame walk, the deaf hear. Agriculture feeds the hungry, manufacturing clothes the naked. Hearts turning to our ancestors, we remember them. And machine learning algorithms begin to process massive family history databases, perhaps to redeem our dead. A biotech revolution begins. Synthetic biology restores extinct species, creates new life forms, and hints at programmable ecologies. Some recall prophecies about renewal of our world, and others worry about its destruction. Personalized medicine begins to restore vitality to an older generation. Some insist that death is necessary for meaning, but new voices repeat old stories about those who were more blessed for their desire to avoid death altogether.  Some recoil from threats to tradition. Some celebrate gifts to new families. Weaponized pathogens threaten pandemics as well as targeted genocides and assassinations. Meanwhile, solar energy becomes less expensive than any other. And the internet evolves into a distributed reputation network, creating new incentives for cooperation. Missionaries find their work more globalized than ever before. A nanotech revolution begins. Atomically precise printing erupts with food and clothing and shelter. Welfare systems solve old problems and make new ones. Among the wealthy, robotic cells flow through bodies and brains, extending abilities beyond those of the greatest athletes and scholars of history. Enjoying restored vitality, many become convinced that we can vanquish that awful monster death. But cautionary voices call attention to stunning socioeconomic disparities. With the ability to read and write data to every neuron of the brain, the internet evolves into a composite of virtual and natural reality. We begin to connect with each other experientially, sharing senses and feelings deeply. Spiritual experiences become malleable, meriting careful discernment. Wireheading haunts relationships and burdens communities and weaponized, self-replicating nanobots threaten destruction of the biosphere. Meanwhile, robotic moon bases mine asteroids and construct space colonies, reinvigorating the pioneer spirit. A neurotech revolution begins. We virtualize brains and bodies. Mines extend or transition to more robust substrates, biological and otherwise. As morphological possibilities expand, some warn against desecrating the image of God. And some recall prophecies about the ordinance of transfiguration. Data backup and restore procedures for the brain banish death as we know it. Cryonic's patients return to life. An environmental data mining hints at the possibility of modeling history in detail to the point of extracting our dead ancestors individually. Some say the possibility was ordained before the world was to enable us to redeem our dead, perhaps to perform the ordinance of resurrection. Artificial and enhanced minds, similar and alien to human, evolve to superhuman capacity. And malicious superintelligence threatens us with annihilation. Then something special happens. We encounter each other and the personification of our world, instrumented to embody a vast mind, with an intimacy we could never before have imagined. In that day, we will live in terrestrial glory, a maturing civilization in the millennium. Technology and religion will have evolved beyond our present abilities to express or conceive, except perhaps loosely by analogy. We will see and feel and know the Messiah, the return of Christ, in the embodied personification of the light and life of our world. With and in whom we will be one in a world beyond present notions of enmity, beyond present notions of poverty, suffering, death, the living transfigured and the dead resurrected to immortality, we will fulfill prophecies and we will repeat others, forth-telling and provoking ourselves through yet greater challenges to celestial glory and beyond in higher orders of worlds without end. So as we share these religious narratives, expertly or not, we're engaging the function of prophecy, not in any institutional sense that would usurp some others' authority, but rather in the broad sense to which Moses aspired when wishing all of us were prophets. The core function of prophecy is not fortune-telling and it's not foretelling. It's not about God or prophets telling us, I told you so. Instead, the core function of prophecy is forth-telling. It's an interactive communal work of inspiration, even provocation, to steer us from risks to opportunities. At its best, it's an expression of persuasion and love, punctuated with serious warnings aimed at our sublime potential and not some narrowly preconceived potential, but rather potential that is openly imagined from a position of real compassion that would transcend itself in a genuine, authentic creation. But to function with such power, prophecy must be connected in our hearts and in our minds with living possibilities, even pressing necessities and the urgencies of our most vital moments. To the extent it matters at all, it's because the prophecy reaches into us and changes our thoughts sufficiently to change our minds and in turn to change our words and our actions and so perhaps to change our world. And to the extent that change is for the better, it's because the change connects us to the positive rather than the negative potential of our religion and in a more substantial way, less escapist and more active, less supernatural and more practical, less despairing and more hopeful, anxiously engaged in a good cause. Of course, it may be in the end that Mormonism will prove to be little more than a curious nuance in the history of humanity. Or it may be that God will end up doing all the work, despite our prophetic aspirations or technological trivialities. But it could yet turn out that the grace of God is best expressed in all the means at hand, from prophecy to technology. It could turn out that it's up to us to learn how to become gods ourselves, the same as all other gods have done before. That to me seems like a future worth trusting in and working for. I, for one, am encouraged by the gospel of Jesus Christ and by the Mormon and transhumanist principles that motivate more immersive and practical interpretations of that gospel. I'm also encouraged by you and by our association. Your stories and dreams, whether they're overcoming disillusionment, expanding minds, provoking action, more creativity, greater compassion. Your myths and your visions have reinforced my confidence in a better world. And it would be difficult to exaggerate how much I value that. Thank you for that.


A Canadian Folk Song by William Wilfred Campbell Read for LibriVox.org by Anne Chang The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilfred Campbell Read for LibriVox.org by Andrea Fiore. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The cattle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmering gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilfred Campbell Read by Amon Nelson for LibriVox.org January 2009 West Valley City, Utah spiffy3.wordpress.com The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings While on the hob the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and bire While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveler stops at the tavern door And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. A Canadian Folk Song by William Wilford Campbell Read for LibriVox.org by Anna Roberts A Canadian Folk Song The doors are shut, the windows fast, Outside the gusts is driving past, Outside the shivering ivy clings While on the hob the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The cattle are housed and shed and buyer, While singeth the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveler stops at the tavern door And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilford Campbell Read for LibriVox.org by Captain Allegra The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The cattle are housed and shed and buyer, While singeth the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat, Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilfred Campbell, Read for LibriVox.org by Carol Stripling. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The cattle are housed in shed and bire, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat, Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilfred Campbell, Read for LibriVox.org by DailyBab. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and bire, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, A kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem, this recording is in the public domain. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and bire, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem, this recording is in the public domain. Marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and bire, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem, this recording is in the public domain. Canadian Folk Song by William Wilfred Campbell, read for LibriVox.org by Donna Stewart. January 6, 2009, Seattle, Washington. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The cattle are housed in shed and bire, While singeth the kettle on the fire, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat shivers, And buttons up his coat, The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances on the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom, Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian Folk Song by William Wilfred Campbell, Read for LibriVox.org by Ernst Wattinama, January the 7th 2009, Amsterdam, The Netherlands. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hop the kettle sings, Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they float, The ponds are frozen along the road, The kettle are housed in shed and bire, While singeth the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that filled the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. A Canadian folk song by William Wilfred Campbell, Read for LibriVox.org by Karen Yamada. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmering gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. The doors are shut, the windows fast, Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmering gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. Make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmering gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat Shivers and buttons up his coat. The traveller stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmering gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. Outside the gust is driving past, Outside the shivering ivy clings, While on the hob the kettle sings. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat, Shivers and buttons up his coat, The traveller stops at the tavern door, And the kettle answers to the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily. End of poem. This recording is in the public domain. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The streams are hushed up where they flowed, The ponds are frozen along the road, The kettle are housed in shed and buyer, While sing if the kettle on the fire. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The fisherman on the bay in his boat, Shivers and buttons up his coat, The traveler stops at the tavern door, And the kettle answers the chimney's roar. Marjorie, marjorie, make the tea, Sing if the kettle merrily. The firelight dances upon the wall, Footsteps are heard in the outer hall, And a kiss and a welcome that fill the room, And the kettle sings in the glimmer and gloom. Marjorie, marjorie, make the tea, Sing if the kettle merrily.