Hadith (English) | March 27, 2007 | Maulana Wahiduddin Khan

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1. 0:09 bismillah rahman rahim, wasallahu ala nabiyyil karim. Rab ishrah li sadri, wa yassir li amri, wahlul uqdatan min lisani yafqahu qawli. Today I want to explain بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔ Today I want to explain ☆
2. 0:39 some hadith in a very simple manner. You know, hadith means sayings or conversation. The majority of hadith is conversation within the Prophet of Islam and some hadith in a very simple manner. You know, hadith means sayings or conversation. The majority of hadith is conversation within the Prophet of Islam and ☆
3. 1:09 his companions, or people of that period. So Quran and hadith both are authentic in Islam, authentic source. The only difference is that Quran is preserved in its original words, that is, God's words. But his companions, or people of that period. So Quran and hadith both are authentic in Islam, authentic source. The only difference is that Quran is preserved in its original words, that is, God's words. But ☆
4. 1:42 hadith is, hadith is also preserved, but it is words of Prophet and not words of God. So Quran is a word of God, and hadith is a word of Prophet. So both are authentic source in Islam. Now, hadith is, hadith is also preserved, but it is words of Prophet and not words of God. So Quran is a word of God, and hadith is a word of Prophet. So both are authentic source in Islam. Now, ☆
5. 2:16 conversation means exchange between Prophet and his contemporary people. So I can say that hadith is a prophetic response to an conversation means exchange between Prophet and his contemporary people. So I can say that hadith is a prophetic response to an ☆
6. 2:47 immediate situation, immediate situation. So majority of hadith is like this: hadith is a prophetic response to the immediate situation. But at the same time, every hadith has immediate situation, immediate situation. So majority of hadith is like this: hadith is a prophetic response to the immediate situation. But at the same time, every hadith has ☆
7. 3:17 an eternal connotation. So if you tried, you can translate all these hadith in your contemporary situation. It is upon you. So every hadith an eternal connotation. So if you tried, you can translate all these hadith in your contemporary situation. It is upon you. So every hadith ☆
8. 3:48 has an immediate reference, but at the same time it has at least potentially a contemporary reference. So it is upon you. By this method, you can apply all those hadith in your contemporary situations. has an immediate reference, but at the same time it has at least potentially a contemporary reference. So it is upon you. By this method, you can apply all those hadith in your contemporary situations. ☆
9. 4:20 So it is very important. For example, the Prophet of Islam has said, "hurmat momin akram hurmat min al-kaba" . "hurmat momin akram hurmat min al-kaba". So it is very important. For example, the Prophet of Islam has said, "حرمة المؤمن أكرم حرمة من الكعبة" . "حرمة المؤمن أكرم حرمة من الكعبة". ☆
10. 4:50 Moment is respectable more than the Kaaba. I think that here moment is an immediate reference. Because at that time the audience was consisted of moments. So Prophet said like this. So moment here, word moment Moment is respectable more than the Kaaba. I think that here moment is an immediate reference. Because at that time the audience was consisted of moments. So Prophet said like this. So moment here, word moment ☆
11. 5:20 is here as a, as an immediate reference. Otherwise, the real meaning of this is that, "hurmat insan akram hurmat min al-kaba" . The respect of a man is more than the respect of Kaaba. Then there is hadith, "muslim man salama al-muslimun min lisan is here as a, as an immediate reference. Otherwise, the real meaning of this is that, "حرمة الإنسان أكرم حرمة من الكعبة" . The respect of a man is more than the respect of Kaaba. Then there is hadith, "المسلم من سلم المسلمون من لسان ☆
12. 5:50 hi wa yadihi" . Muslim is one by whose hands and tongue. Muslims are safe. Here Muslim, the word Muslim is also as an immediate reference. Because when Prophet said at that time, the audience was Muslim. But also in this had ه ويده" . Muslim is one by whose hands and tongue. Muslims are safe. Here Muslim, the word Muslim is also as an immediate reference. Because when Prophet said at that time, the audience was Muslim. But also in this had ☆
13. 6:20 ith there is an eternal connotation, extended connotation. So in this extended sense, this hadith means, "muslim man salama al-nas min lisanihi wa yadihi" . That is, Muslim is one by, by whose hands and tongue. People are safe. ith there is an eternal connotation, extended connotation. So in this extended sense, this hadith means, "المسلم من سلم الناس من لسانه ويده" . That is, Muslim is one by, by whose hands and tongue. People are safe. ☆
14. 6:51 So it is very important to know that all the hadith are, all the hadith have immediate reference. So you have to translate it into a eternal reference. Otherwise you will fail to know the deeper meaning of hadith. Then So it is very important to know that all the hadith are, all the hadith have immediate reference. So you have to translate it into a eternal reference. Otherwise you will fail to know the deeper meaning of hadith. Then ☆
15. 7:22 there is hadith, hadith means saying of the Prophet of Islam, "innama al-a'malu bi al-niyyat" . It is a very well-known hadith, "innama al-a'malu bi al-niyyat". This hadith is so important that, that Imam al-B there is hadith, hadith means saying of the Prophet of Islam, "إنما الأعمال بالنيات" . It is a very well-known hadith, "إنما الأعمال بالنيات". This hadith is so important that, that Imam al-B ☆
16. 7:52 ukhari has written this hadith in the outset of, of his book. This is the first hadith of Sahih al-Bukhari, the very first hadith of Sahih al-Bukhari. So it is very, very important. "innama al-a'malu bi al-niyyat" . Actions depend on intentions. ukhari has written this hadith in the outset of, of his book. This is the first hadith of Sahih al-Bukhari, the very first hadith of Sahih al-Bukhari. So it is very, very important. "إنما الأعمال بالنيات" . Actions depend on intentions. ☆
17. 8:23 Actions depend on intentions. Action is only the external form, and niyyah or intention is its internal form. So God always sees the internal aspect of your action. Actions depend on intentions. Action is only the external form, and niyyah or intention is its internal form. So God always sees the internal aspect of your action. ☆
18. 8:57 If the internal aspect is good, then your action is good. Otherwise not. For example, in, in intention means if you doing something just for a phase, or acquiring If the internal aspect is good, then your action is good. Otherwise not. For example, in, in intention means if you doing something just for a phase, or acquiring ☆
19. 9:27 money, or for political power, or anything other than Akhirah, other than God, then your intention is not, not good. Your intention is bad. Good intention means that your, you are doing that work for God money, or for political power, or anything other than Akhirah, other than God, then your intention is not, not good. Your intention is bad. Good intention means that your, you are doing that work for God ☆
20. 9:58 , for the sake of God. So there are two kind of intention: for the sake of God and for the sake of your own interest. So if you are doing for the sake of God, then it is good intention. And if you are doing for the sake of your own interest, , for the sake of God. So there are two kind of intention: for the sake of God and for the sake of your own interest. So if you are doing for the sake of God, then it is good intention. And if you are doing for the sake of your own interest, ☆
21. 10:28 then it is bad intention. So God always accepts those actions that are performed by, that are performed with good intention. Any action with bad intention is not acceptable to God. So according to this hadith, it is very important to know that there are two kind of intent then it is bad intention. So God always accepts those actions that are performed by, that are performed with good intention. Any action with bad intention is not acceptable to God. So according to this hadith, it is very important to know that there are two kind of intent ☆
22. 10:58 ions: for the sake of God and for the sake, for the sake of God and for the sake of your own interest. So only those actions that are performed for the sake of God, that are rewardable, rewardable. And all those actions that are ions: for the sake of God and for the sake, for the sake of God and for the sake of your own interest. So only those actions that are performed for the sake of God, that are rewardable, rewardable. And all those actions that are ☆
23. 11:28 performed for the sake of your own interest, that are not rewardable, but there are, that are punishable. So everyone must go to introspection. Everyone must know, everyone must scrutinize his own intention. It is very important. performed for the sake of your own interest, that are not rewardable, but there are, that are punishable. So everyone must go to introspection. Everyone must know, everyone must scrutinize his own intention. It is very important. ☆
24. 11:58 Before doing anything, you have to scrutinize your own intention. Because only good, good intention is acceptable to God. Bad intention is not acceptable, acceptable to God. So "innama al-a'malu bi al-niyyat" actions depend on intentions. This is very important. Then there is had Before doing anything, you have to scrutinize your own intention. Because only good, good intention is acceptable to God. Bad intention is not acceptable, acceptable to God. So "إنما الأعمال بالنيات" actions depend on intentions. This is very important. Then there is had ☆
25. 12:28 ith, "al-iman ma'rifatun bi al-qalb" . "al-iman ma'rifatun bi al-qalb" . It means that realization. Iman means faith. Al-iman means faith. Faith is a realization ith, "الإيمان معرفة بالقلب" . "الإيمان معرفة بالقلب" . It means that realization. Iman means faith. Al-iman means faith. Faith is a realization ☆
26. 12:59 by heart. It means that iman is not simply a recitation of some words. For example, if you say, "la la ilaha" , is not iman. It is recitation. And simply recitation is not iman. Iman is realization. And realization pertains to heart, to the heart. by heart. It means that iman is not simply a recitation of some words. For example, if you say, "لا لا إله" , is not iman. It is recitation. And simply recitation is not iman. Iman is realization. And realization pertains to heart, to the heart. ☆
27. 13:33 Realization is the result of heart rather than simply an external action. So "al-iman ma'rifatun bil-qalb" . It means that true iman is one that is, that comes from heart. True iman is one that is based on realization. True iman is one that is based on discovery. Realization is the result of heart rather than simply an external action. So "الإيمان معرفة بالقلب" . It means that true iman is one that is, that comes from heart. True iman is one that is based on realization. True iman is one that is based on discovery. ☆
28. 14:05 So simply recitation of some words is not iman. There is nothing. When you contemplate, when you study, and then you discover that there is a Creator. When you discover that behind this So simply recitation of some words is not iman. There is nothing. When you contemplate, when you study, and then you discover that there is a Creator. When you discover that behind this ☆
29. 14:35 creation there is a Creator who has created all, everything, who is Almighty, who is Sustainer, who is everything. So this is discovery. Iman means discovery of God. Iman means realization of God. So when you say, "la ilaha illallah" , creation there is a Creator who has created all, everything, who is Almighty, who is Sustainer, who is everything. So this is discovery. Iman means discovery of God. Iman means realization of God. So when you say, "لا إله إلا الله" , ☆
30. 15:05 you are simply declaring what is in your heart. So iman begins from realization and not from recitation. Iman or faith, iman or faith, I mean true iman or true faith begins from inner realization, you are simply declaring what is in your heart. So iman begins from realization and not from recitation. Iman or faith, iman or faith, I mean true iman or true faith begins from inner realization, ☆
31. 15:37 inner realization. An intellectual discovery. When you receive this kind of inner experience, that is iman or faith. Without this experience, without this inner realization, without this intellectual discovery, there is no true faith. So there is no true iman. inner realization. An intellectual discovery. When you receive this kind of inner experience, that is iman or faith. Without this experience, without this inner realization, without this intellectual discovery, there is no true faith. So there is no true iman. ☆
32. 16:07 So such kind of iman is the beginning of Islam. Such kind of Islam, such kind of faith is beginning of the Islamic way of life. This is the central idea in Islamic system. All the teachings of Islam are all the teachings of So such kind of iman is the beginning of Islam. Such kind of Islam, such kind of faith is beginning of the Islamic way of life. This is the central idea in Islamic system. All the teachings of Islam are all the teachings of ☆
33. 16:38 Islam depend on this central idea that is discovery of God, realization of God. That is iman. This is one aspect of iman. This is one aspect of Islam. That is realization of God by heart. Then there is another, other aspect of Islam. That is, that is well Islam depend on this central idea that is discovery of God, realization of God. That is iman. This is one aspect of iman. This is one aspect of Islam. That is realization of God by heart. Then there is another, other aspect of Islam. That is, that is well ☆
34. 17:08 -wishing, compassionate. When you are a true moment, you will, when you, when you realize God, then you become well-wisher of mankind. Both are interdependent. -wishing, compassionate. When you are a true moment, you will, when you, when you realize God, then you become well-wisher of mankind. Both are interdependent. ☆
35. 17:39 Prophet of Islam said to a, to one of his companions that, "in tusbih wa tumsi wa laysa fi qalbika ghish" , "fa innahu min sunnati" . It means that always see your heart Prophet of Islam said to a, to one of his companions that, "إن تصبح وتُمسي وليس في قلبك غش" , "فانه من سنتي" . It means that always see your heart ☆
36. 18:12 . If you find that there is no malice in your heart, if there is no revenge in your heart against anyone, then you are a true moment. And it is this kind of people who will be, who will find entry into paradise. The Prophet said that always . If you find that there is no malice in your heart, if there is no revenge in your heart against anyone, then you are a true moment. And it is this kind of people who will be, who will find entry into paradise. The Prophet said that always ☆
37. 18:44 examine your heart. Always is, you have to go introspection to understand your inner situation. So you are living in a society and you know in every society there are unpleasant situations, there are provocation, there are different kind of negative experienc examine your heart. Always is, you have to go introspection to understand your inner situation. So you are living in a society and you know in every society there are unpleasant situations, there are provocation, there are different kind of negative experienc ☆
38. 19:14 es. But in spite all those negative experiences, you have to live as a positive person. You have to live as a well-wisher to all, well-wisher to all, friendly, friendly to all. So Islam makes you insan-friendly. es. But in spite all those negative experiences, you have to live as a positive person. You have to live as a well-wisher to all, well-wisher to all, friendly, friendly to all. So Islam makes you insan-friendly. ☆
39. 19:45 Islam makes you insan-friendly. Insan-friendly means that in spite all those negative experiences, you have to maintain friendship and well-wishing. Don't take any excuse. Don't take, don't take any kind of negative experience as an excuse. No. Islam makes you insan-friendly. Insan-friendly means that in spite all those negative experiences, you have to maintain friendship and well-wishing. Don't take any excuse. Don't take, don't take any kind of negative experience as an excuse. No. ☆
40. 20:15 If you have a good excuse, don't use it in this regard. If you have a good excuse, don't use it. You are not allowed to go to negative reaction. It is unlaughable in Islam. So even if you have a good excuse to be negative, even then you are not allowed to be negative. If you have a good excuse, don't use it in this regard. If you have a good excuse, don't use it. You are not allowed to go to negative reaction. It is unlaughable in Islam. So even if you have a good excuse to be negative, even then you are not allowed to be negative. ☆
41. 20:45 You have to maintain your positive, your positivity in every situation. You have to maintain your positivity in every situation. Without, without using any excuse whatsoever. This is Islam. This is iman. So You have to maintain your positive, your positivity in every situation. You have to maintain your positivity in every situation. Without, without using any excuse whatsoever. This is Islam. This is iman. So ☆
42. 21:16 one aspect of iman is realization of God. And the other aspect of iman is living as a well-wisher among people. These are two very, these are two integral part of iman. Without this, there is no iman. Then there is one aspect of iman is realization of God. And the other aspect of iman is living as a well-wisher among people. These are two very, these are two integral part of iman. Without this, there is no iman. Then there is ☆
43. 21:46 a hadith. This hadith is key to all kind of success, spiritual success as well as material success. Both. The Prophet of Islam has said, "i'lam annal-nasra ma'as-sabri" , "wa innal-'usra yusra" . It means that a hadith. This hadith is key to all kind of success, spiritual success as well as material success. Both. The Prophet of Islam has said, "إعلم أن النصر مع الصبر" , "وان مع العسر يسرا" . It means that ☆
44. 22:18 "i'lam annal-nasra ma'as-sabri" , "wa innal-'usra yusra" . God has bracketed success with patience. The essence of this saying is that according to nature, success is bracketed with patience. Without patience, "إعلم أن النصر مع الصبر" , "وان مع العسر يسرا" . God has bracketed success with patience. The essence of this saying is that according to nature, success is bracketed with patience. Without patience, ☆
45. 22:48 there is no success. "Innal-'usra yusra" . With, with every hardship there is ease. It means that any situation which makes you impatient, you have to understand that in that situation there is als there is no success. "إن مع العسر يسرا" . With, with every hardship there is ease. It means that any situation which makes you impatient, you have to understand that in that situation there is als ☆
46. 23:18 o, in that negative situation there is all, there is also a positive aspect. "Innal-'usra yusra" . In every situation which seems to be difficult, but in that situation also there is a eas o, in that negative situation there is all, there is also a positive aspect. "إن مع العسر يسرا" . In every situation which seems to be difficult, but in that situation also there is a eas ☆
47. 23:49 e. It is law of nature. God has created this world in such a way that with every thorn there are flowers. With every night there is morning. So with every difficulty there is ease. Every problem there is a solution. This is the law of nature. So e. It is law of nature. God has created this world in such a way that with every thorn there are flowers. With every night there is morning. So with every difficulty there is ease. Every problem there is a solution. This is the law of nature. So ☆
48. 24:19 you have to keep patience. Patience means wait and see policy. What is patience? Patience means to adopt the policy of wait and see. If you adopt this policy, policy of wait and see, then very soon you will find that there was, for you there was a good you have to keep patience. Patience means wait and see policy. What is patience? Patience means to adopt the policy of wait and see. If you adopt this policy, policy of wait and see, then very soon you will find that there was, for you there was a good ☆
49. 24:49 news in future. In present maybe there was bad news for you. But in future there was good news for you. So patience is key to success in this sense. If you keep patience, then it means that you are waiting for the better future. There is news in future. In present maybe there was bad news for you. But in future there was good news for you. So patience is key to success in this sense. If you keep patience, then it means that you are waiting for the better future. There is ☆
50. 25:19 a hadith, "afdal al-'ibadati intizar al-faraj" . It means that is also an ibadah, worship, that you believe that after every difficulty there is ease. "Afdal al-'ibadati intizar al-faraj" . It means that if you a hadith, "أفضل العبادة انتظار الفرج" . It means that is also an عبادة، worship, that you believe that after every difficulty there is ease. "أفضل العبادة انتظار الفرج" . It means that if you ☆
51. 25:50 find that your present is not good, you have some problem in your present, you have to believe with conviction that, that the future will be good for you. If at present there is a night, then you have to believe that after some time there will be morning, there will be daylight. So if you believe on find that your present is not good, you have some problem in your present, you have to believe with conviction that, that the future will be good for you. If at present there is a night, then you have to believe that after some time there will be morning, there will be daylight. So if you believe on ☆
52. 26:20 this law of nature, on this divine law, then that is like worship, like ibadat. Then there is a hadith, "laa taqul law" , "fa inna law min amal al-shaitan" . Don't say law. "laa taqul law" "fa inna law min amal al-shaitan" . this law of nature, on this divine law, then that is like worship, like عبادة. Then there is a hadith, "لا تقل لو" , "فإن لو من عمل الشيطان" . Don't say لو. "لا تقل لو" "فإن لو من عمل الشيطان" . ☆
53. 26:50 law means if. Don't say if. Because if is a, a certain thought. You know, every time everyone has some, some sad memory about his past. Everyone. Every minor woman لو means if. Don't say if. Because if is a, a certain thought. You know, every time everyone has some, some sad memory about his past. Everyone. Every minor woman ☆
54. 27:20 have some, some sad memory about their past. So they say that if I, if I, that I, I fail to avail that opportunity, if I, in, in, in past there was such an, such have some, some sad memory about their past. So they say that if I, if I, that I, I fail to avail that opportunity, if I, in, in, in past there was such an, such ☆
55. 27:51 opportunity and I failed to avail that opportunity, have I avail that opportunity, there was, I was in success. This is law, if. So if is a certain thought, because why it is certain thought, this kind of thinking always, always opportunity and I failed to avail that opportunity, have I avail that opportunity, there was, I was in success. This is لو, if. So if is a certain thought, because why it is certain thought, this kind of thinking always, always ☆
56. 28:22 make you to live in sadness, always make you to live in past. You forget the future and you are living in past. This is the law culture. law culture is certain culture. If culture is certain culture. So don't, don't think like this. Always see the future. Don't se make you to live in sadness, always make you to live in past. You forget the future and you are living in past. This is the لو culture. لو culture is certain culture. If culture is certain culture. So don't, don't think like this. Always see the future. Don't se ☆
57. 28:52 e to the past. Everyone misses some opportunity in the past. But you have to forgive it. You have to forget it. Everyone has missed some opportunity in the past. So everyone is living in that memor e to the past. Everyone misses some opportunity in the past. But you have to forgive it. You have to forget it. Everyone has missed some opportunity in the past. So everyone is living in that memor ☆
58. 29:22 y. But it is wrong. It is certain thought. You have to go beyond that memory. You have to think about future. Your thinking must be future-oriented rather than past-oriented. Don't think about missed opportunities. Always think about the present opportunities. " y. But it is wrong. It is certain thought. You have to go beyond that memory. You have to think about future. Your thinking must be future-oriented rather than past-oriented. Don't think about missed opportunities. Always think about the present opportunities. " ☆
59. 29:54 "fa inna law min amal al-shaitan" . For saying law is a, a certain thought. law means if. Saying if is a certain thought. Because saying if, if you, if you are, if you think like this, you always think about, about past فإن لو من عمل الشيطان" . For saying لو is a, a certain thought. لو means if. Saying if is a certain thought. Because saying if, if you, if you are, if you think like this, you always think about, about past ☆
60. 30:25 . You will forget the present opportunities because you, you are living in the, in those opportunities which you have passed in, in the past. So Prophet of Islam has said that "law min amal al-shaitan" . If is a, a certain thought. If is a certain thought . You will forget the present opportunities because you, you are living in the, in those opportunities which you have passed in, in the past. So Prophet of Islam has said that "لو من عمل الشيطان" . If is a, a certain thought. If is a certain thought ☆
61. 30:57 . To leave this kind of thought. Then there is a hadith about dua. dua. "al-duaa'u hiya al-ibadat" . "al-duaa'u mukh al-ibadat" . dua means prayer. . To leave this kind of thought. Then there is a hadith about دعاء. دعاء. "الدعاء هي العبادة" . "الدعاء مخ العبادة" . دعاء means prayer. ☆
62. 31:28 So prayer is a greatest ibadat. Prayer is the essence of ibadat. You know what is prayer? Prayer gives you conviction. dua or prayer gives you a conviction. You feel that I am not alone in this world. God is with m So prayer is a greatest عبادة. Prayer is the essence of عبادة. You know what is prayer? Prayer gives you conviction. دعاء or prayer gives you a conviction. You feel that I am not alone in this world. God is with m ☆
63. 32:00 e. For example, Prophet of Islam when migrated from Mecca to Medina, when he was in a, at that time he spent some night in the cave of Mount Thawr. So those enemy reached over there with sword. They wanted to kill him e. For example, Prophet of Islam when migrated from Mecca to Medina, when he was in a, at that time he spent some night in the cave of Mount Thawr. So those enemy reached over there with sword. They wanted to kill him ☆
64. 32:31 . So his only complaint was Abu Bakr. He became afraid. Prophet said, "laa tahzan inna Allaha ma'anaa" . "laa tahzan inna Allaha ma'anaa" . Why fear? God is with us. So dua means you are with God every day and night. You are not alone in this world. . So his only complaint was Abu Bakr. He became afraid. Prophet said, "لا تخزن إن الله معنا" . "لا تخزن إن الله معنا" . Why fear? God is with us. So دعاء means you are with God every day and night. You are not alone in this world. ☆
65. 33:01 Every time you can contact with your God. Every time you can contact with the, with God who is the source of all power. So dua is a source of power. dua is a source of strength. dua is a source of conviction. In this sense Prophet of Islam has said that "al-duaa'u hiya al-ibadat" . Du Every time you can contact with your God. Every time you can contact with the, with God who is the source of all power. So دعاء is a source of power. دعاء is a source of strength. دعاء is a source of conviction. In this sense Prophet of Islam has said that "الدعاء هي العبادة" . دع ☆
66. 33:31 a is greatest worship. Because dua keeps you constantly in contact with God. This, this is the greatest contribution of dua. Then there is a hadith, "al-mu'minu man اء is greatest worship. Because دعاء keeps you constantly in contact with God. This, this is the greatest contribution of دعاء. Then there is a hadith, "المؤمن من ☆
67. 34:01 aaminuhu al-naasu" . "ala dimaa'ihim wa amwaalihim" . A true believer is one by whose, by whose hands people are safe, people are safe. أمنه الناس" . "على دمائهم وأموالهم" . A true believer is one by whose, by whose hands people are safe, people are safe. ☆
68. 34:33 People don't, people have no fear about their blood and their money. Why? Because mu'min is one who have discovered God. And one who has discovered God, he, he will find fear in his heart about God. Because God is People don't, people have no fear about their blood and their money. Why? Because مؤمن is one who have discovered God. And one who has discovered God, he, he will find fear in his heart about God. Because God is ☆
69. 35:03 almighty. We are accountable to God. Discovering of God means we are accountable to God. So this kind of imaan and faith makes you very, very sincere, very cautious. When you discover that God is your Lord, your s almighty. We are accountable to God. Discovering of God means we are accountable to God. So this kind of إيمان and faith makes you very, very sincere, very cautious. When you discover that God is your Lord, your s ☆
70. 35:33 ustainer, your creator, at the same time you discover that you are accountable to God. And when to discover, when you discover this fact that you are accountable to God, it is but natural that you will be very, very cautious about your actions, about your speech. So ustainer, your creator, at the same time you discover that you are accountable to God. And when to discover, when you discover this fact that you are accountable to God, it is but natural that you will be very, very cautious about your actions, about your speech. So ☆
71. 36:03 you will, so you will be a, so imaan makes you, imaan or true faith makes you a harmless person in your society. True faith makes you a peaceful person in your society. True faith makes you a disciplined person in your society. In single word I can say that true faith you will, so you will be a, so إيمان makes you, إيمان or true faith makes you a harmless person in your society. True faith makes you a peaceful person in your society. True faith makes you a disciplined person in your society. In single word I can say that true faith ☆
72. 36:34 makes you a predictable person in your society. Predictable person in your society. This is true faith. Then there is a hadith, "man qala laa ilaaha ill-Allah dakhala al-jannah" . One who says that there is no God but one God makes you a predictable person in your society. Predictable person in your society. This is true faith. Then there is a hadith, "من قال لا إله إلا الله دخل الجنة" . One who says that there is no God but one God ☆
73. 37:04 , he will find entry into paradise. It means that one who realizes that God is the Lord of the universe, God is the Lord of paradise, and God is everything. This discovery or this realization, , he will find entry into paradise. It means that one who realizes that God is the Lord of the universe, God is the Lord of paradise, and God is everything. This discovery or this realization, ☆
74. 37:35 it will, it will enlighten his life. So this kind of character is the true mu'min. And one who possesses this kind of character, he will be, he will find entry into paradise. mu'min means a person in which, it will, it will enlighten his life. So this kind of character is the true مؤمن. And one who possesses this kind of character, he will be, he will find entry into paradise. مؤمن means a person in which, ☆
75. 38:08 mu'min is a person who has experienced a revolution in his heart. imaan is a revolution. The one who has received this kind of revolution and who is a changed personality, he will be, he will find entry into paradise. So such kind of imaan is a certificate to parad مؤمن is a person who has experienced a revolution in his heart. إيمان is a revolution. The one who has received this kind of revolution and who is a changed personality, he will be, he will find entry into paradise. So such kind of إيمان is a certificate to parad ☆
76. 38:38 ise. Such kind of true belief is the only certificate to paradise. So imaan is not simply a recitation. imaan is a realization. And realization of God is everything. ise. Such kind of true belief is the only certificate to paradise. So إيمان is not simply a recitation. إيمان is a realization. And realization of God is everything. ☆