Nouman Ali Khan

Brother Nouman Ali Explains Why Allah (swt) compares the human being to the bee. 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.

IOK Extension Conference 2014

The Supplication Of The Muslim

Ideal Muslim Family(Quran and Sunnah)

My Favorite Dua In The Quran

Jummah Khutbah, discusses passages from Surah Nouh and Surah Jummah. How jinns who were merely passing by heard the words of Quran and accepted Islam.

الحمدُ لله خالقِ الوجود من العدم و جاعلِ النور من الظُّلم و مخرج الصبر من الألم و مُلقي التوبة على الندم فنشكره على المصائب كما نشكره على النِّعم ونصلي على رسوله الأكرم ذي الشرف الأشم و النورِ الأتم و الكتاب المُحكَم و كمال النبيين و الخاتَم سيد ولد آدم الذي بشَّر به عيسى ابن مريم و دعى لبعثته إبراهيم عليه السلام حين كان يرفع قواعد بيت الله المحرَّم فصلى الله عليه و سلم و على أتباعه خير الأمم الذين بارك الله بهم كافة الناس العرب منهم و العجم فالحمد لله الذي هدانا لهذا و ما كنا لنهتديَ لولا أن هدانا الله و الحمد لله الذي لم يتَّخذ ولدا و لم يكن له شريكٌ في المُلك و لم يكن له ولي من الذلِّ و كبره تكبيرا و الحمد لله الذي نحمده و نستعينه و نستغفره و نؤمن به و نتوكَّل عليه و نعوذ بالله من شرور أنفسنا و من سيئات أعمالنا من يهده الله فلا مُضل له و من يُضلل فلا هاديَ له و نشهد أن لا إله إلا الله وحده لا شريك له و نشهد أن محمداً عبد الله و رسوله أرسله الله تعالى بالهُدى و دين الحق ليُظهِره على الدين كله و كفى بالله شهيداً فصلى الله عليه و سلم تسليما كثيراً كثيرا ثم أما بعد، فإن أصدق الحديث كتاب الله و خير الهديِ هدي محمد صلى الله عليه و سلم و إن شر الأمور مُحدثاتها و إن كل مُحدثةٍ بِدعة و كل بدعة ضلالة و كل ضلالة في النار. يقول سبحانه و تعالى في كتابه الكريم بعد أن أقول أعوذ بالله من الشيطان الرجيم: [وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ] (An-naml, 27: 20). رب اشرح لي صدري و يسر لي أمري و احلل عقدة من لساني يفقهوا قولي و اللهم ثبِّتنا عند الموت بلا إله إلا الله و اللهم اجعلنا من الذين آمنوا و عملوا الصالحات و تواصوا بالحق و تواصوا بالصبر. آمين يا رب العالمين. InshAllah-u-tala today I want to share with you some reflections from two places in the Quran. One of them is surah An-Numl, the 27th surah of the Quran and the other is surah Al-Qasas, the 28th surah of the Quran. And Allah az zawajal organizes lessons in His Book in very unique ways and there are lots of parallels between these two beautiful surahs. They talk extensively, for example, both of them about Musa Alayhi salaam and one fills in details that the other doesn’t have. But what I wanted to highlight today is something relevant to our appreciation of the month of Ramadan and how we take from this Book that we are supposed to be so attached to in this month. A lot of times when we think of the concept of taqwa تقوى because the fasting of this month was given to us La allaqum tattaqun [لَعَلَّكُمْ تَتَّقُونَ] (Al- Baqarah, 2: 63), so that you can be grateful and the first cognizance that we are supposed to have this month is that we are supposed to get closer and closer to the Quran. Fa naqrauhu, فنقرأه أكثر , we read it more;نحفظه , we try to memorize it as much as we can, we try to listen to it’s recitation of course we spend longer times in prayer, listening to the recitation of the Quran every night also. More people show up to fajr solat in this month than they usually do in the entire year. So it is a time that we try to get closer and closer and closer to the Quran and as a result become more and more cautious and aware of Allah and that’s what Taqwa is. But there are different kinds of proofs and different kinds of manifestations of taqwa. Taqwa means you are in recognition of Allah’s presence, which means it changes your behavior. To make it very straightforward, its simple if you are working and you’re used to working with your boss is never in the office. He is always gone somewhere, flying somewhere else and you are kind of doing your own thing. After one month when your boss shows up and he sits right next to you, the way you are gona behave is gona be different. You are gona be aware of this person who you have to report to and he is sitting there so the next time you are about to just check your email casually, you’re gona stop yourself and say “ no, he is still sitting there. When he goes for a coffee break maybe, then I’ll go check my email”. You’re gona be cautious. Its gona change your behavior. It’s gona change the way you make jokes.

The Strategy Of Satan

Science And Quran And The Concept Of Miracle

Responsibility

Assalamualaikum wa rahmatullahi wa barakatuh, First of all, again, I am very grateful that I have the opportunity to address all of you. And those of you that are familiar with my work know that I try to emphasize reflection and study of the Qur’an. And I recognize that it’s not the only area of study or contemplation that is necessary in the life of a Muslim .But I do believe it is central in the life of a Muslim that they have a direct relationship with the Qur’an and they extract from it as much counsel and as much advice as they possibly can. I am speaking to you in this final session with a little bit of a heavy heart because you know, as I, as I walk around in the conference I meet a lot of people and they come to me, and we have like 30 seconds with each other before someone else comes into the conversation and they tell me all kinds of really heavy things. And I realize that on the one hand we are talking about the book of Allah and we are talking about the time of sahaba and we are talking about this ideal era that we learn about in our sacred text, and on the other hand, in stark contrast to that is our reality. Our reality is so far from the things we talk about sometimes, right! And we have to bring those two things together. Sometimes these two things are so far apart from each other that it even feels like the Qur’an or the Sunnah or the religion, for some people it feels like it’s talking about a different reality, it’s not even talking about my reality. A lot of people feel like when they are hearing about the sahaba or when they are hearing about the great accomplishments of the prophets (alaihimus salatu wassalaam) that these are some legendary superheroes, that these are some amazing things that is so far removed from where I am or anybody else I know is. and we are just so much below any of that, it doesn’t even apply to us. So what that does psychologically for a people, is that it reduces the advice and the counsel of the Qur’an and Sunnah, to literally the same as the criticism of the kuffar, meaning the kuffar said, you know: “Asaateerul-awwaleen.” (Qur’anic term used in many verses for e.g. (16:24), (8:31) etc.) ‘These are stories and legends of old time, of earliest nations.’ That all this is, this is just stories. And we unfortunately in our discourse sometimes have created an environment and a culture in which we talk about the past in a way, that we completely disconnect it from ourselves and we make it feel like we are never ever ever going to even come close to what has already happened in the past. And therefore, we stop looking for counsel and advice from the same text. Like, this is not about us, this is about people that are far better than ourselves, you know. And this is actually detrimental. It is very damaging. To give you an example of this, before I can talk about the ayah that I really want to talk to you about. To give you an example of that, you have for instance, in the case of the sahaba (radhiAllahu ta’ala anhum majma’een), you have the case of Abu Bakr as-Siddique (radhiAllahu anhu), the hero of Islam, Umar bin Khattab (radhiAllahu ta’ala anhu), these are heroes of Islam. When it comes to spending in the path of Allah and people are encouraging in a fundraiser or in a talk to have people donate, so they give the example of Abu Bakr as Siddique (radhiAllahu ta’ala anhu) who gave all...Or first they start with Umar (radhiAllahu anhu) who gave , how much of his belongings? You guys remember the story? Half of his belongings! Right! And then, and he felt like he has accomplished something and Abu Bakr as Siddique walks through and gives how much? All of his belongings! And you here this thing, you’re like yeah! I should give too! But you know what there are lot of people in the same audience that are saying,” I will never give half my belongings and I will never give all of my belongings.

Foundations Of Faith

Complete Story Night Lecture From Famous Story Night series.

Angels By Your Side Good News Of Paradise

Assalamu'alaikum Wa rahmatullahi Wa Barakatuh In shaa Allahu ta’ala in today’s brief conversation, first of all I’d like to thank the community for inviting me here, it’s a pleasure to be here. May Allah swt bless this community, and bless this masjid and keep it full for all the prayers, especially fajr and isha. And may Allah SWT fill it with young blood in the mornings and the evenings. Amin Ya Rabb. Ok, what I wanted to do in this talk with you today is make reference to some ayats that I have talked about before, and I’ve given ‘durus’ on them before but I’ve tried to come at them from different point of view this time. Also what I wanted to do is start from kind of outside the Qur’an, kind of disclaimer. And that is that the concern we have for our children is something built in to our deen. It’s not something we just came up with now. The concern, the worry about the future generation is something that was given to us by our father, Ibrahim AS. And actually, even before him the first time we learned about a concerned father, is Nuh AS. Nuh AS is worried about his son. And even he begs Allah swt in case of his son. So the concern of father has for his child in regards to deen is something that’s built into this deen. It’s a very fundamental part of this religion. And Allah swt teaches us something by telling us many-many times about prophets, who had problems with their children. Many time, I mean, Ibrahim AS is blessed with wonderful children. He’s got Ismail, he’s got Ishaq. He’s got wonderful children. Nuh AS, not so much. Yaqub AS, couple of great kids, couple of problem kids, majority problem kids. So you've got even prophets that had troubles with their children. And that's important to know because if even prophets have trouble with their children, there’s no guarantee that you and I, no matter how much we try, we can’t avoid trouble with children. That's from the Qadr from Allah swt. Allah will bless some of us with easy children, or some of our children will be easy and some of our children will be a test. And we have to work with all of them. And that’s just a part of this deen. And that’s just a part of life. No two kids are going to be the same. There’s not one formula that deal with all of your children. Like for instance, in the case of Yaqub AS, we don’t believe that he treated Yusuf AS better, and he treated the other kids worse, and that’s why they got that way. He’s a prophet. Obviously one of the first thing prophets do is to live by justice. And that’s not justice that you’re good to one child and you’re not good to another child. We don’t expect that from Yaqub AS, so he did his best as a father but he still had trouble with his children. Alhamdulillah in the end even they made tawbah. And that’s a gift Allah gave him. But Allah also talks about Nuh AS, whose son until the end did not make tawbah. Also just because they are prophet, you would think, you know, when you have a good job, they comes with benefits, like some of you had a good job, and you get health insurance for your whole family, right? So if the prophet’s pretty good job it’s the employer of Allah swt, maybe should come with some benefits, ‘my family should be guaranteed’. Not even the prophets get a guarantee of their family. Not even the wife, not even the child. And even in the case of Muhammad ar-rasul Allah sal Allahu alaihi wa salam, in one of the most incredible ahadith you find, when he’s talking to his child, he’s talking to the mother of the believers, he’s talking to Fathimah RA, he’s talking to her..and he says; “Ya Fathimah, daughter of Muhammad, watch out for Allah, be careful about Allah. I will not be able to help you. I will have no authority even in your case in front of Allah swt.” He’s telling this to his own daughter, Sal Allahu wa Alaihi wa Salam. In other words, he’s teaching us something very important. Just because we are Muslim, and just because we’re doing our best,