Nouman Ali Khan

What Will Women Get In Jannah

السلام عليكم ورحمة الله وبركاته Assalam o' Alikum Wa Rahmatullahi Wabarakatuhu الحمد لله رب العالمين ، والصلاة والسلام على أشرف الأنبياء والمرسلين و على آله واصحابه اجمعين ثم ام بعد آمين Alhamdulillahi Rabbil Alamin, Wassalatu Wassalam Ala Ashrafil Ambiai Wal Mursalin Wa Ala Aalihi Wa Assahbihi Ajmain summa Amma Baad. Ameen So I am not gonna talk about my topic. So I just wanna let you know ahead of time. So everybody is okay with that. In sha’ Allah. It is a wonderful topic but you know in these kinds of opportunities, I rather get some specific messages across that I think are relevant to youth that I don’t get to talk about in other forums. In sha’ Allah oTa’ala. So these 20 minutes may be at the most 25 minutes or so that I have, I am gonna talk about just some specific lessons from Ashab-ul-Kahf or highlight some things and discuss some things that I feel very strongly are missing in Muslim discourse especially which has to do with our youth. First thing I am going to talk about is the cultural onslaught. The first thing we will take from the people of cave, Ashab-ul-Kahf, is that they drew themselves away from a dominant culture. They pulled themselves away when they saw that there was overwhelming evil and they had no way of escaping that culture and actually the verdict was given that they were to be executed as a result of their faith, they pulled themselves out of that culture. And one of the most important things to draw from that for ourselves is until our life is in danger we have to engage in society. It is only when their lives were actually threatened that these young men left society. That they, you know, withdrew towards the cave, because their actual lives were in danger. Muslims cannot have the attitude that we are not going to engage in society and some how everything outside is a fitna and we have to protect ourselves and we have to shelter ourselves and the only way that we are gonna keep our faith is if we keep guarding ourselves totally shunning ourselves from the outside world. This is, this attitude actually means we already accepted defeat, because at the end of the day that attitude means defects. That attitude means that everybody else is attacking us and we gotta save ourselves and pull back and stay strong within our fort etc. But the entire idea of Islam being the truth, the imagery that Allah presents of Islam, you know, Allah ’Azzwajal says, you know that Allah hurls.. بَلۡ نَقۡذِفُ بِٱلۡحَقِّ عَلَى ٱلۡبَـٰطِلِ فَيَدۡمَغُهُ Bal naqzifu bil haq qi alal ba_tili fayadmauhu (21:18) That We hurl the truth against falsehood. Allah gives the image - truth being a weapon, and falsehood being the victim of that weapon running away. And the truth attacking falsehood and falsehood being on the run so who is on the offence and who is on the defence, who is actually questioning the wrong that’s happening in society and engaging with it and saying we are here to change things and who is actually supposed to go into hiding and supposed to hide behind shelter - that’s supposed to be falsehood. So the mentality of the Muslims generally, especially of Muslim youth, isn’t supposed to be I have to save myself but actually I have to engage and I have to help the world become a better place. That’s the first thing I wanna get across. The second thing I wanna get across is Allah ’Azzawajal usually does not do this. He usually does not highlight the age of people when he talks about them. He doesn’t normally do that. We don’t learn the age of Musa (a.s.) when he went to the mountain, we don’t learn about that. Very rarely does He do that, like for example Allah ’Azzawajal talks about Musa (a.s.) when he became a mature adult or when Yusuf (a.s.) became a mature adult. وَلَمَّا بَلَغَ أَشُدَّهُ Walamma balagha ashuddahu. (12:22) Their ages are talked about. But usually the peoples ages not mentioned,

Speak up - Make a Difference

Praying For Success

O my Lord! expand me my breast; Ease my task for me; And remove the impediment from my speech, So they may understand what I say [20:25-28] The way Muslims thinks is different from everybody else and the reason of that is the book of ALLAH. It shakes the way that we think. As a matter of fact what I want to start with is the aayah of surah mulk, where people are entering into hell fire. And the crime for which they are entering is being asked from them as they enter. And so they respond like, "If only we had been listening or reasoning, we would not be among the companions of the Blaze." Now, here let’s stop there for a second, listening to what, listening to revelation , listening to the message, listening to the reminder, listening to the advice; that part everybody knows. But it doesn’t say “wa naqilo” in the aaya it says “aou naqilo” which means, and the word “aou” in the Arabic means “or”. So it becomes “have we listened “or” have we thought” and the application here is, have we listened or “at least” have we thought. The purpose of putting things in this way is very powerful. On the one hand the Muslim will learn something when he or she listens, we listen to a khutba , we listen to a reminder, we listen to a lecture , you read something even and you learn and you take advice from that, and may be change yourself for the better at least you should, because listening the good advice and not changing is one of the reasons these people end up where they end up. They just refuse to listen, actually listening has two dimensions, on the one hand it’s just something going in your ear and on the other is actually applying, listening actually complying with it. This is true for the Arabic language and also true in English. When you say I tried to tell him, I tried to give him advice but he didn’t listen to me, which doesn’t mean that he did not hear me it means he did not obey what I was saying, he didn’t comply with me. So listening has this duality. But the letter that I am about to high light is “or” and outside of that the Muslim is supposed to be constantly thinking and he has plenty of reason to think, even he is not sitting and listening to a sheikh teaching him something. We are constantly people of thought, and what makes us think are aayat. The purpose of the aayat: - La allakum yatafakaroon - Li qoumin yaqiloon - La allakum taqiloon - Li yaddabaru aayati So they can think deeply about the aayat, they can reflect on the aayat, and the aayat not just of the Quran but the aayat of the creation all around us. When you look outside at sky you are supposed to think about something, when you look at a tree outside, you and I are supposed to think, that’s what a Muslim does. We think differently about the same thing everybody else sees. They all see it too and we see it too, but when we see it we see something else. We see an opportunity to think to reflect. So today’s khutba is actually about one thing that gets overlooked, that Allah SWT wants us to think about that he wants us to really reflect on, and this is difference between when we read the Quran just as the surface level we just read the Quran and we just move on, or we stop to think about what actually Allah subhana wa taala is saying. He says in this remarkable aaya , “wa aoha rabbuka ilal nahl, “ Allah revealed, your master revealed. When you say “aoha rabbuka” it’s kalaam to Rasool Allah SAW , by master revealed he is thinking that he revealed Quran, he revealed revelation at him, isn’t it. But Allah Azoujal in this particular aaya says I am not talking about you, I am talking about the bee , the honey bee. Your master, the same master who revealed Quran to you is the one who revealed something to the honey bee. Think about that for a second. A honey bee is something insignificant to most of us . you don’t see it every day,

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Beautiful Khutbah Speech, delivered on feb,05,15.

The national perception of Muslim-Americans is seemingly unfavorable. Our broader American context is imbued with issues such as: liberal ethics, moral relativity, abandonment of virtuous principles, hypersexualization and pervasive promiscuity. Moreover, terms such as: Traditionalists, Shariah, the Prophet, Mosques, the Quran, etc are substantially mischaracterized. This perhaps is an embellishment and simply fomented by fringe, agenda-driven media outlets or can be due to a relatively inaudible Muslim population. All of this is occurring while the material world is becoming more accessible thus subliminally cutting off everyone's dependency on Allah (swt). This perilous context demands that we tenaciously attach ourselves to Allah, reinstate our Islamic purpose, and take control of the language of this national and transcending discourse. Taking Back Our Narrative by NAK AsSalam o Alaikum Wa RahmatUllah he Wabarkatu! Aa’odu Billah he-minash Shaytannir rajeem Transliteration: SharaAAa lakum mina alddeeni ma wassa bihi noohan waallathee awhayna ilayka wama wassayna bihi ibraheema wamoosa waAAeesa an aqeemoo alddeena wala tatafarraqoo feehi kabura AAala almushrikeena ma tadAAoohum ilayhi Allahu yajtabee ilayhi man yashao wayahdee ilayhi man yuneeb [Surah Ash-Shuaraa, Ayah 13] Translation: He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]. [Sahih International] Alhumdulilah he rabbil Aa’lamin, WasSalat o WasSalam u Aa’la Sayidil Anbiya e WalMursaleen wa Aa’laa Ahle he Wa Sahbi he Wa minstanna be Sunnate he ila Yaummid-Deen. Allahuma Ja’alna min hum wa Minalla-dhina aamanu wa Aa’milus Salihat e Wa tawasau bil Haq e Wa tawasau bis Sabr. [Ameen Ya Rubb al Aa’lameen!] When we talk about taking our narrative back, I think we have to divide the conversation into two parts. The conversation has to be taken back from the forces outside of ourselves and the forces within ourselves. And so when we talk about the forces outside of ourselves that are trying to hijack this narrative, the only thing I like to add is a reminder, it is not something new. All Messengers of Allah, Aa’laehi musSalat o WasSalam (ASWS), were faced with a hijacking of their narratives. They were portrayed with something they were not; whether that portrayal started with character assassination; of them being accused of having agendas other than their actual agenda or it being a point of ridicule; that is how could they (the messengers) follow something so not even close to the truth. Whether it was words like magic or sorcery or whether they were accused of being liars. All of this was essentially an attempt to hijack narratives. One of the greatest examples of that, which are repeated in the quran is the discourse between Firoun (Laa’ana hullah) and Musa (AS). It is repeated over and over again in the quran and I want to share with you a couple of really remarkable places in regard to that, before I talk about the challenge within the Ummah itself. [Surah Taha – AYAh 63] “Qaloo in Haadhani Lasahirani”… the narrative given by the leaders of Firoun, the chiefs of Firoun and his ministery, the unanimous press release was that these two are nothing but magicians. Now, who am I talking about; Prophet Musa & Haroon, Firoun said they are nothing but magicians. But he did not just stop there, he said

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