Name: Hadith (English) March 27, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 37 min 53 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Hadith (English) March 27, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Iman is a revolution of the heart.

0:16 rab ishrah li sadri, wa yassir li amri, wahlul uqdatan min lisani, yafqahu qawli. ۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی۔

0:35 Today I want to explain some hadith Today I want to explain some hadith

0:45 in a very simple manner. in a very simple manner.

0:50 You know, hadith means sayings or You know, hadith means sayings or

0:58 conversation. conversation.

1:01 The majority of hadith is conversation within the Prophet of Islam and his companions, The majority of hadith is conversation within the Prophet of Islam and his companions,

1:14 or people of that period. So Quran and hadith both are authentic in Islam, authentic source. or people of that period. So Quran and hadith both are authentic in Islam, authentic source.

1:27 The only difference is that Quran is preserved in its original words. That is God's words. The only difference is that Quran is preserved in its original words. That is God's words.

1:40 But But

1:43 hadith is also preserved, but it is words of Prophet and not words of God. hadith is also preserved, but it is words of Prophet and not words of God.

1:56 So Quran is a word of God, and hadith is a word of Prophet. So both are authentic sources in Islam. So Quran is a word of God, and hadith is a word of Prophet. So both are authentic sources in Islam.

2:11 Now, Now,

2:17 conversation means exchange between Prophet and his contemporary people. conversation means exchange between Prophet and his contemporary people.

2:31 So I can say that hadith is a prophetic So I can say that hadith is a prophetic

2:43 response to an immediate situation. Immediate situation. response to an immediate situation. Immediate situation.

2:55 So the majority of hadith is like this. So the majority of hadith is like this.

3:00 Hadith is a prophetic response to Hadith is a prophetic response to

3:08 the immediate situation. But at the same time, every hadith has an eternal connotation. the immediate situation. But at the same time, every hadith has an eternal connotation.

3:23 So if you try, So if you try,

3:30 you can translate all these hadiths in your contemporary situation. It is upon you. you can translate all these hadiths in your contemporary situation. It is upon you.

3:44 So every hadith So every hadith

3:48 has has

3:52 an immediate reference. But at the same time, it has at least potentially a contemporary reference. an immediate reference. But at the same time, it has at least potentially a contemporary reference.

4:06 So it is upon you. So it is upon you.

4:10 By this method, you can apply all those hadiths in your contemporary situations. So it is very important. By this method, you can apply all those hadiths in your contemporary situations. So it is very important.

4:29 For example, the Prophet of Islam has said, "haramat al-mu'min akram haramah min al-ka'bah." Mu'min is respectable more than the Kaaba. For example, the Prophet of Islam has said, "حرمت المؤمن أكرم حرمة من الكعبة." Mؤمن is respectable more than the Kaaba.

4:47 I think that here, mu'min is an immediate difference. I think that here, Mؤمن is an immediate difference.

4:54 Because at that time, the audience was consistent of mu'mins. So Prophet said like this. Because at that time, the audience was consistent of Mؤمنs. So Prophet said like this.

5:05 So mu'min here - the word mu'min is here as an immediate refer So Mؤمن here - the word Mؤمن is here as an immediate refer

5:11 ence. Otherwise, the real meaning of this hadith is that haram insan akram haram min al-kaaba. ence. Otherwise, the real meaning of this hadith is that حرمت الإنسان أكرم حرمة من الكعبة.

5:23 The respect of a man is more than the respect of Kaaba. The respect of a man is more than the respect of Kaaba.

5:32 Then there is the hadith, "al-muslim man salima al-muslimun min lisanihi wa yadihi." Muslim is one by whose hands and tongue Muslims are safe. Then there is the hadith, "المسلم من سلم المسلمون من لسانه ويده." Muslim is one by whose hands and tongue Muslims are safe.

5:49 Here, the word Muslim is also as an immediate reference. Because when Prophet said at that time, the audience was Muslim. Here, the word Muslim is also as an immediate reference. Because when Prophet said at that time, the audience was Muslim.

6:06 But also, in this hadith, there is an eternal But also, in this hadith, there is an eternal

6:15 connotation, extended connotation. connotation, extended connotation.

6:19 So in this extended sense, this hadith means, "al-muslim man salima al-nas min lisanihi wa yadihi." That is, Muslim is one by whose hands and tongue people are safe. So in this extended sense, this hadith means, "المسلم من سلم الناس من لسانه ويده." That is, Muslim is one by whose hands and tongue people are safe.

6:38 So it is very important to know that all the hadiths are - all the hadiths have immediate reference So it is very important to know that all the hadiths are - all the hadiths have immediate reference

6:49 . So you have to translate it into an eternal reference. Otherwise, you will fail to know the deeper meaning of hadith. . So you have to translate it into an eternal reference. Otherwise, you will fail to know the deeper meaning of hadith.

7:06 Then Then

7:10 there is a hadith. Hadith means saying of the Prophet of Islam. there is a hadith. Hadith means saying of the Prophet of Islam.

7:21 "innama al-a'malu bi al-niyyat." "إنما الأعمال بالنيات."

7:27 It is a very well-known hadith. "innama al-a'malu bi al-niyyat." It is a very well-known hadith. "إنما الأعمال بالنيات."

7:35 This hadith is so important that Imam al-Bukhari has written this hadith in the outset of his bo This hadith is so important that Imam al-Bukhari has written this hadith in the outset of his bo

7:51 ok. This is the first hadith of Sahih al-Bukhari, the very first hadith of Sahih al-Bukhari. So it is very, very important. ok. This is the first hadith of Sahih al-Bukhari, the very first hadith of Sahih al-Bukhari. So it is very, very important.

8:03 "innama al-a'malu bi al-niyyat." Actions depend on intentions. Actions depend on intentions. "إنما الأعمال بالنيات." Actions depend on intentions. Actions depend on intentions.

8:20 Action is only the external form. And niyyah or intention is its internal form. Action is only the external form. And niyyah or intention is its internal form.

8:34 God always sees the internal aspect of your action. God always sees the internal aspect of your action.

8:46 If the internal aspect is good, then your action is good. If the internal aspect is good, then your action is good.

8:56 Otherwise, not. For example, Otherwise, not. For example,

9:05 intention means intention means

9:10 if you are doing something just for faith, or acquiring money, or for political power, or anything other than akhirah, other than God, then your intention is not if you are doing something just for faith, or acquiring money, or for political power, or anything other than آخرة, other than God, then your intention is not

9:32 good. Your intention is bad. Good intention means that you are doing that work for God, for the sake of God. good. Your intention is bad. Good intention means that you are doing that work for God, for the sake of God.

9:49 So there are two kinds of intentions: for the sake of God and for the sake of your own interest. So there are two kinds of intentions: for the sake of God and for the sake of your own interest.

10:01 So if you are doing for the sake of God, then it is good intention. So if you are doing for the sake of God, then it is good intention.

10:12 And if you are doing for the sake of your own interest, then it is a bad intention. So God always accepts those actions that are performed by - that are performed with good intention. And if you are doing for the sake of your own interest, then it is a bad intention. So God always accepts those actions that are performed by - that are performed with good intention.

10:29 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 kinds of intentions: for the sake of God and for the sake of your own interest. 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 kinds of intentions: for the sake of God and for the sake of your own interest.

10:55 So only those actions that are performed So only those actions that are performed

11:05 for the sake of God that are rewardable. And all those actions that are performed for the sake of your own interest that are not rewardable, but there are - that are punishable. for the sake of God that are rewardable. And all those actions that are performed for the sake of your own interest that are not rewardable, but there are - that are punishable.

11:25 So everyone must go to introspection. Everyone must know. So everyone must go to introspection. Everyone must know.

11:34 Everyone must scrutinize his own intention. It is very important. Everyone must scrutinize his own intention. It is very important.

11:43 Before doing anything, you have to scrutinize your own intention. Because only good intention is acceptable to God. Before doing anything, you have to scrutinize your own intention. Because only good intention is acceptable to God.

11:58 Bad intention is not acceptable to God. So "inma al-amalu binniyat." Actions depend on intentions. Bad intention is not acceptable to God. So "إنما الأعمال بالنيات." Actions depend on intentions.

12:10 It is very import It is very import

12:11 ant. Then there is a hadith, "al-imanu ma'rifatun bil qalb." ant. Then there is a hadith, "الإيمان معرفة بالقلب."

12:21 "al-imanu ma'rifatun bil qalb." It means that realization - iman means faith. "الإيمان معرفة بالقلب." It means that realization - إيمان means faith.

12:36 "iman means faith." "الإيمان means faith."

12:38 Faith is a realization by heart. It means that iman is not simply a recitation of some words. Faith is a realization by heart. It means that إيمان is not simply a recitation of some words.

12:51 For example, if you say, "la ilaha," it is not iman. It is recitation. And simply recitation is not iman. For example, if you say, "لا لا إله," it is not إيمان. It is recitation. And simply recitation is not إيمان.

13:05 iman is realization. And realization pertains to the heart. إيمان is realization. And realization pertains to the heart.

13:17 Realization is the result of heart rather than simply an external action. Realization is the result of heart rather than simply an external action.

13:25 So "al-imanu ma'rifatun bil qalb." It means that true iman is one that is - that comes from heart. So "الإيمان معرفة بالقلب." It means that true إيمان is one that is - that comes from heart.

13:36 True iman is one that is based on realization. True iman is one that is based on discovery. True إيمان is one that is based on realization. True إيمان is one that is based on discovery.

13:49 So simply recitation of some words is not iman. There is nothing. So simply recitation of some words is not إيمان. There is nothing.

13:57 When you contemplate, When you contemplate,

14:02 when you study, and then you discover that there is a Creator when you study, and then you discover that there is a Creator

14:14 . When you discover that behind this creation, there is a Creator who has created everything, who is Almighty, who is Sustainer, . When you discover that behind this creation, there is a Creator who has created everything, who is Almighty, who is Sustainer,

14:31 who is everything. So this is discovery. iman means discovery of God. iman means realization of God. who is everything. So this is discovery. إيمان means discovery of God. إيمان means realization of God.

14:45 So when you say, "la ilaha illallah," you are simply declaring what is in your heart. So when you say, "لا إله إلا الله," you are simply declaring what is in your heart.

14:57 So iman begins from realization and not from recitation. So إيمان begins from realization and not from recitation.

15:06 iman or faith - iman or faith إيمان or faith - إيمان or faith

15:12 , I mean true iman or true faith - begins from inner realization. Inner realization, an intellectual discovery. , I mean true إيمان or true faith - begins from inner realization. Inner realization, an intellectual discovery.

15:25 When you receive this kind of inner experience, that is iman or faith. When you receive this kind of inner experience, that is إيمان or faith.

15:34 Without this experience, without this inner realization, without this intellectual discovery, there is no true faith. Without this experience, without this inner realization, without this intellectual discovery, there is no true faith.

15:45 So there is no true iman. So such kind of faith is the beginning of the Islamic way of life. So there is no true إيمان. So such kind of faith is the beginning of the Islamic way of life.

15:59 This is the central idea in the Islamic syst This is the central idea in the Islamic syst

16:05 em. All the teachings of Islam are - all the teachings of Islam depend on this central idea. em. All the teachings of Islam are - all the teachings of Islam depend on this central idea.

16:16 That is discovery of God, realization of God. That is iman. That is discovery of God, realization of God. That is إيمان.

16:25 Then there is a hadith. This is one aspect of iman. Then there is a hadith. This is one aspect of إيمان.

16:33 This is one aspect of Islam. That is realization of God by heart. Then there is another aspect of Islam. This is one aspect of Islam. That is realization of God by heart. Then there is another aspect of Islam.

16:43 That is well-wishing, compassionate. When you realize God, then you become well-wisher of mankind. That is well-wishing, compassionate. When you realize God, then you become well-wisher of mankind.

16:59 Both are interdependent. Both are interdependent.

17:04 The Prophet of Islam said to one of his companions that, The Prophet of Islam said to one of his companions that,

17:12 "in tasaddaqu fa tumsi "إن تصدقوا فتمسي

17:18 fainnahu min sunnati." فإنه من سنتي."

17:23 It means that It means that

17:26 always always

17:30 see your heart see your heart

17:34 . If you find there is no malice in your heart, if there is no revenge in your heart against anyone, then you are a true momin. . If you find there is no malice in your heart, if there is no revenge in your heart against anyone, then you are a true Mؤمن.

17:48 And it is this kind of people who will be - who will find entry into Paradise. And it is this kind of people who will be - who will find entry into Paradise.

17:57 The Prophet said that always examine your heart. The Prophet said that always examine your heart.

18:08 Always - you have to go introspection to understand your inner situation. Always - you have to go introspection to understand your inner situation.

18:20 So you are living in a society. And you know in every society, there are unpleasant situations. There are provocations. So you are living in a society. And you know in every society, there are unpleasant situations. There are provocations.

18:30 There are different kinds of negative experiences. But in spite of all those negative experiences, you have to live as a positive person. There are different kinds of negative experiences. But in spite of all those negative experiences, you have to live as a positive person.

18:44 You have to live as a well-wisher to all, friendly to all. You have to live as a well-wisher to all, friendly to all.

18:51 So Islam makes you insan-friendly. Islam makes you insan-friendly. So Islam makes you insan-friendly. Islam makes you insan-friendly.

19:05 Insan-friendly means that in spite of all those negative experiences, you have to maintain friendship and well-wishing. İnsan-friendly means that in spite of all those negative experiences, you have to maintain friendship and well-wishing.

19:16 Don't take any excuse. Don't take any excuse.

19:20 Don't take any kind of negative experience as an excuse. No. Don't take any kind of negative experience as an excuse. No.

19:29 If you have a good excuse, don't use it in this regard. If you have a good excuse, don't use it in this regard.

19:36 If you have a good excuse, don't use it. You are not allowed to go to negative reaction. It is unlawful in Islam. If you have a good excuse, don't use it. You are not allowed to go to negative reaction. It is unlawful in Islam.

19:50 So even if you have a good excuse to be negative, even then you are not allowed to be negative. You have to maintain your positivity in every situation. So even if you have a good excuse to be negative, even then you are not allowed to be negative. You have to maintain your positivity in every situation.

20:08 You have to maintain your positivity in every situation You have to maintain your positivity in every situation

20:16 without using any excuse whatsoever. without using any excuse whatsoever.

20:22 This is Islam. This is imaan. This is Islam. This is إيمان.

20:30 So one aspect of imaan is realization of God. And the other aspect of imaan is So one aspect of إيمان is realization of God. And the other aspect of إيمان is

20:41 living as a well-wisher among people living as a well-wisher among people

20:49 . These are two very - these are two integral parts of imaan. Without this, there is no imaan. . These are two very - these are two integral parts of إيمان. Without this, there is no إيمان.

21:06 Then there is a hadith. This hadith is key to all kinds of success - Then there is a hadith. This hadith is key to all kinds of success -

21:18 spiritual success as well as material success, both. The Prophet of Islam has said, "Ilm an-nasr ma' as-sabr, wa inna ma' al-ghusni yusra." spiritual success as well as material success, both. The Prophet of Islam has said, "علم أن النصر مع الصبر، وأن مع الغصن يسرا."

21:36 It means that "Ilm an-nasr ma' as-sabr, wa inna ma' al-ghusni yusra." It means that "علم أن النصر مع الصبر، وأن مع الغصن يسرا."

21:47 God has bracketed success with patience. God has bracketed success with patience.

21:54 The essence of this saying is that The essence of this saying is that

22:00 according to nature, success is bracketed with patience. Without patience, there is no success. according to nature, success is bracketed with patience. Without patience, there is no success.

22:14 Then the hadith says, "Inna ma' al-ghusni yusra." Then the hadith says, "إن مع الغصن يسرا."

22:23 With every hardship, there is ease. It means that any situation which makes you impatient, With every hardship, there is ease. It means that any situation which makes you impatient,

22:38 you have to understand that in that situation, there is also you have to understand that in that situation, there is also

22:46 - in that negative situation, there is also a positive aspect. - in that negative situation, there is also a positive aspect.

22:56 "Inna ma' al-ghusni yusra." In every situation which seems to be difficult, but "إن مع الغصن يسرا." In every situation which seems to be difficult, but

23:09 in that situation also, there is ease. It is law of nature. in that situation also, there is ease. It is law of nature.

23:17 God has created this world in such a way that with every thorn, there are flowers. God has created this world in such a way that with every thorn, there are flowers.

23:27 With every night, there is morning. So with every difficulty, there is ease. Every problem, there is a solution. With every night, there is morning. So with every difficulty, there is ease. Every problem, there is a solution.

23:40 This is the law of nature. So you have to keep patience. Patience means wait and see policy. This is the law of nature. So you have to keep patience. Patience means wait and see policy.

23:50 What is patience? What is patience?

23:53 Patience means to adopt the policy of wait and see. If you adopt this policy - policy of wait and see - then Patience means to adopt the policy of wait and see. If you adopt this policy - policy of wait and see - then

24:08 very soon, you will find that there was - for you, there was good news in the future. very soon, you will find that there was - for you, there was good news in the future.

24:17 In the present, maybe there was bad news for you. But in the future, there was good news for you. In the present, maybe there was bad news for you. But in the future, there was good news for you.

24:27 So patience is key to success in this sense. If you keep patience, then it means that you are waiting for the better future. So patience is key to success in this sense. If you keep patience, then it means that you are waiting for the better future.

24:44 There is a hadith. "afzal al-ibadah intizar al-faraj." It means that it is also an ibadah - worship - that you believe that after every difficulty, there is ease. There is a hadith. "أفضل العبادة انتظار الفرج." It means that it is also an عبادة - worship - that you believe that after every difficulty, there is ease.

25:08 "afzal al-ibadah intizar al-faraj." It means that if you find that your present is not good, you have some problem in your present, you have to believe with conviction that the future will be good for you. "أفضل العبادة انتظار الفرج." It means that if you find that your present is not good, you have some problem in your present, you have to believe with conviction that the future will be good for you.

25:31 If at present, there is night, then you have to believe that after some time, there will be morning. There will be daylight. If at present, there is night, then you have to believe that after some time, there will be morning. There will be daylight.

25:41 So if you believe on this law of nature, on this divine law, then that is like worship, like ibadah. So if you believe on this law of nature, on this divine law, then that is like worship, like عبادة.

25:57 Then there is a hadith. "la taqul law fa-inna law min amal al-shaitan." Then there is a hadith. "لا تقل لو فإن لو من عمل الشيطان."

26:07 Don't say if. If is a satanic Don't say if. If is a satanic

26:18 thought. thought.

26:26 Don't say law Don't say لو

26:28 . "la taqul law fa-inna law min amal al-shaitan." law means if. Don't say if because if is a satanic thought. . "لا تقل لو فإن لو من عمل الشيطان." لو means if. Don't say if because if is a satanic thought.

26:42 You know every time - everyone has some You know every time - everyone has some

26:53 sad memory about his past. sad memory about his past.

26:56 Everyone, every minor woman, has some Everyone, every minor woman, has some

27:07 sad memory about their past. So they say. In the past, there was such and such opportunity, and I failed to avail that opportunity. sad memory about their past. So they say. In the past, there was such and such opportunity, and I failed to avail that opportunity.

27:21 Have I availed that opportunity? I was insuccessful. Have I availed that opportunity? I was insuccessful.

27:27 This is law - if. So if is a satanic thought because - why it is a satanic thought? This is لو - if. So if is a satanic thought because - why it is a satanic thought?

27:39 This kind of thinking always This kind of thinking always

27:47 makes you live with sadness. Always makes you live with the past makes you live with sadness. Always makes you live with the past

27:55 . You forget the future, and you are living in the past. This is the 'lau' culture. 'lau' culture is a satanic culture. . You forget the future, and you are living in the past. This is the لو culture. لو culture is a satanic culture.

28:06 If culture is a satanic culture. So don't think like this. Always see the future. If culture is a satanic culture. So don't think like this. Always see the future.

28:17 Don't see to the past. Don't see to the past.

28:23 Everyone misses some opportunity in the past, but you have to forget it. Everyone Everyone misses some opportunity in the past, but you have to forget it. Everyone

28:34 has missed some opportunity in the past. So everyone is living in that memory. has missed some opportunity in the past. So everyone is living in that memory.

28:46 But it is wrong. It is a satanic thought But it is wrong. It is a satanic thought

28:51 . You have to go beyond that memory. You have to think about the future. . You have to go beyond that memory. You have to think about the future.

28:59 Your thinking must be future-oriented rather than past-oriented. Your thinking must be future-oriented rather than past-oriented.

29:07 Don't think about missed opportunities. Always think about the present opportunities. Don't think about missed opportunities. Always think about the present opportunities.

29:17 "فإن لو من عمل الشيطان." For saying 'lau' is a satanic thought. "فإن لو من عمل الشيطان." For saying لو is a satanic thought.

29:26 'lau' means if. Because if you think like this, you always think about the past لو means if. Because if you think like this, you always think about the past

29:36 , you will forget the present opportunities because you are living in those opportunities which you have passed in the past. , you will forget the present opportunities because you are living in those opportunities which you have passed in the past.

29:50 So the Prophet of Islam has said that 'lau' is 'amal al-Shaytan'. So the Prophet of Islam has said that لو is عمل الشيطان.

29:57 If is a satanic thought. If is a satanic thought. If is a satanic thought. If is a satanic thought.

30:08 So leave this kind of thought. Then So leave this kind of thought. Then

30:19 there is a hadith there is a hadith

30:23 about dua. Al- about دعاء. الد

30:28 dua hiya al-ibadah. Al-dua makhul ibadah. عاء هي العبادة. الدعاء مخل عبادة.

30:34 Dua means prayer. دعاء means prayer.

30:39 So prayer is the greatest ibadah. Prayer is the essence of ibadah. So prayer is the greatest عبادة. Prayer is the essence of عبادة.

30:50 You know what is prayer? Prayer gives you conviction You know what is prayer? Prayer gives you conviction

30:58 . Dua or prayer gives you a conviction. You feel that I am not alone in this world. . دعاء or prayer gives you a conviction. You feel that I am not alone in this world.

31:07 God is with me. God is with me.

31:12 For example, the Prophet of Islam, when he migrated from Mecca to Madinah, when he was in a - at that time, he spent some nights in the cave of Mount Thor. For example, the Prophet of Islam, when he migrated from Mecca to Madinah, when he was in a - at that time, he spent some nights in the cave of Mount Thor.

31:32 So those enemies reached over there with swords. They wanted to kill him So those enemies reached over there with swords. They wanted to kill him

31:42 . So his only complaint was Abu Bakr. He became afraid. The Prophet said, "la tahzan inna Allaha ma'ana." . So his only complaint was Abu Bakr. He became afraid. The Prophet said, "لا تهزن إن الله معنا."

31:54 "la tahzan inna Allaha ma'ana." Why fear? God is with us. So dua means you are with God every day and night. "لا تهزن إن الله معنا." Why fear? God is with us. So دعاء means you are with God every day and night.

32:10 You are not alone in this world You are not alone in this world

32:12 . Every time, you can contact with your God. Every time, you can contact with God who is the source of all power. . Every time, you can contact with your God. Every time, you can contact with God who is the source of all power.

32:25 So dua is a source of power. dua is a source of strength. dua is a source of conviction So دعاء is a source of power. دعاء is a source of strength. دعاء is a source of conviction

32:36 . In this sense, the Prophet of Islam has said that al-dua hiya al-ibadah. dua is greatest worship . In this sense, the Prophet of Islam has said that الدعاء هي العبادة. دعاء is greatest worship

32:48 because dua keeps you constantly in contact with God. because دعاء keeps you constantly in contact with God.

32:59 This is the greatest contribution of dua. This is the greatest contribution of دعاء.

33:07 Then there is a hadith. "al-mu'min man amina-hu al-nas Then there is a hadith. "المؤمن من أمنه الناس

33:17 ala dima'ihim wa amwalihim." على دمائهم وأموالهم."

33:23 A true believer is one by whose A true believer is one by whose

33:31 hands people are safe. hands people are safe.

33:38 People are safe. People are safe.

33:44 People don't - people have no fear about their blood and their money. People don't - people have no fear about their blood and their money.

33:55 Why? Because a Mumin is one who has discovered God. And one who has discovered God, he will find fear in his heart about God because God is Almighty. Why? Because a Mumin is one who has discovered God. And one who has discovered God, he will find fear in his heart about God because God is Almighty.

34:17 We are accountable to God. Discovering of God means we are accountable to God. We are accountable to God. Discovering of God means we are accountable to God.

34:26 So this kind of iman and faith makes you very, very sincere, very cautious. When you discover that So this kind of iman and faith makes you very, very sincere, very cautious. When you discover that

34:41 God is your Lord, your Sustainer, your Creator, at the same time, you discover that you are accountable to God God is your Lord, your Sustainer, your Creator, at the same time, you discover that you are accountable to God

34:52 . And 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 . And 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

35:14 . So you will be a - so iman makes you - iman or true faith makes you a harmless person in your society. . So you will be a - so iman makes you - iman or true faith makes you a harmless person in your society.

35:29 True faith makes you a peaceful person in your society. True faith makes you a peaceful person in your society.

35:36 True faith makes you a disciplined person in your society. True faith makes you a disciplined person in your society.

35:42 In a single word, I can say that true faith makes you a predictable person in your society. Predictable person in your society. In a single word, I can say that true faith makes you a predictable person in your society. Predictable person in your society.

35:56 This is true faith. Then there is a hadith. "man qala la ilaha ill-Allah dakhala al-jannah." One who says that there is no God but one God, he will find entry into Paradise. 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, he will find entry into Paradise.

36:13 It means that one who realizes that God is the Lord of the universe, God is the Lord of Paradise, It means that one who realizes that God is the Lord of the universe, God is the Lord of Paradise,

36:28 and god is everything, and God is everything,

36:34 this discovery or this realization this discovery or this realization

36:41 revisualizes his life. So this kind of character revisualizes his life. So this kind of character

36:50 is the true Mumin. And one who possesses this kind of character, he will be - he will find entry into Paradise. is the true Mumin. And one who possesses this kind of character, he will be - he will find entry into Paradise.

37:03 Mumin means a person who has experienced a revolution in his heart. Iman is a revolution. Mumin means a person who has experienced a revolution in his heart. Iman is a revolution.

37:12 So one who has So one who has

37:16 received this kind of revolution and who is a changed personality, he will be - he will find entry into Paradise. received this kind of revolution and who is a changed personality, he will be - he will find entry into Paradise.

37:26 So such kind of iman is a certificate to Paradise. So such kind of iman is a certificate to Paradise.

37:34 So such kind of true belief is the only certificate to Paradise. So iman is not simply a recitation. So such kind of true belief is the only certificate to Paradise. So iman is not simply a recitation.

37:46 Iman is a realization. Iman is a realization.

37:52 And the realization of god is everything. And the realization of God is everything.

Hadith (English) March 27, 2007 Maulana Wahiduddin Khan