How Luqman’s Advice Can Transform Your Parenting Journey

Note: The following transcript was generated using AI and may contain inaccuracies.

You complain that they don't pray, you complain that they don't fast, you complain that they're outside all night And they say sometimes as long as you love them, that's it No, if you truly would love them, then you would advise them and you will all be asked. What did you teach your son? What did you teach your daughter? You were sending him off in different camps in different environments to learn things that go against the message of Islam

Luqman is a figure whose wisdom offers us tremendous benefit and noble Advices and a clear man had a clear method in calling to Allah subhanahu wa'ta'ala and a clear method in raising children Let's take this example from Luqman to understand how to teach our children from an early age

Alhamdulillahi rabbil alameen wal aqibatu lil muttaqeen wala adwana illa alal dhalimeen wa usalli wa usallimu alal mab'oothi rahmatan lil alameen nabiyyina muhammad wa ala alihi wa sahbihi wa salamu ajma'een amma ba'd rabbi shrah li sadri wa yassir li amri wahlul uqadatan min lisani yafqahu qawli Assalamu alaikum wa rahmatullahi wa barakatuh

My dear brothers and sisters and welcome to this inshallah ta'ala lecture that we will be having today bi-idhnillahi azzawajal and I'm actually really happy to be doing this lecture because it's a lecture based on verses from the book of Allah subhanahu wa'ta'ala and there's nothing more beneficial a person can engage in than engaging with the speech of Allah subhanahu wa'ta'ala the speech of Allah that he sent down to his messenger salallahu alayhi wa salam to hear what is in their hearts to guide the people to help them or to make them distinguish between what is right and what is wrong the best of speech wa man astaqoo minallahi qeela wa man astaqoo minallahi haditha

and therefore it is my conviction that the best thing a person can occupy his time with is to study ilmu kitabillah the knowledge of Allah subhanahu wa'ta'ala's books the knowledge of Allah subhanahu wa'ta'ala and his book and to read it continuously and to ponder over its meanings and to understand it according to one's ability and whenever one does so then that time he has spent doing so is not wasted rather it is time gained in reward and in rank and in status with Allah subhanahu wa'ta'ala

and one of the things that comes to mind when we are talking about tafsir and we are talking about the book of Allah subhanahu wa'ta'ala and engaging with the book of Allah is a statement or something rather Ibn Taymiyyah rahimahullah ta'ala wrote in one of his letters and it is narrated by Ibn Abdul Hadi rahimahullah ta'ala he is a student in his book al-'uqood al-durriyya he mentions there that Ibn Taymiyyah rahimahullah ta'ala during his final times akabba alal quran he went and studied and busied himself with the Quran and he said as per this letter that he wrote that Ibn Abdul Hadi rahimahullah ta'ala was able to see he said there that futiha li fil quran ashya lam akun a'rifaha I'm paraphrasing now but the sheikh says that I've understood things from the Quran as I'm reading it and writing about it in this time when I'm in jail because he was jailed during his final times Ibn Taymiyyah rahimahullah ta'ala was jailed so during this time he said doors have been opened to me in terms of understanding the Quran that were previously closed to me previously closed to me

and he said and this is what is really profound he said that and I regret the time I spent on other topics and the time I spent away from the Quran and bear in mind that Ibn Taymiyyah rahimahullah ta'ala is a scholar who is one of the most knowledgeable scholars of the Quran rather he had a majlis tafsir he had a gathering in tafsir every Friday in the masjid where he would make tafsir of the Quran and those who attended this halaqa, this gathering would say that Ibn Taymiyyah rahimahullah ta'ala would close his eyes and start speaking in tafsir and explaining the verses of Allah subhanahu wa ta'ala as if it was the floodgates to an ocean had been opened and he only stopped speaking whenever he was fearing that the people might get tired or get bored or get distracted if not he would have been able to continue and they also said that what we understood from the classes that he never prepared them rather he used to speak from whatever Allah subhanahu wa ta'ala make easy for him and this shows you that a scholar such as Ibn Taymiyyah rahimahullah ta'ala who was able to do this and was gifted from Allah subhanahu wa ta'ala this understanding of the book of Allah and he says that I wish I had spent more time with the Quran and that shows me and you that we are also in need of studying the Quran and understanding the verses of Allah subhanahu wa ta'ala

and today I want to share with you the profound example of Luqman al-Hakim Luqman the wise Luqman is a figure whose wisdom offers us tremendous benefit and noble advices and a clear manhaj a clear method in calling to Allah subhanahu wa ta'ala and a clear method in raising children and a clear method in educating future generations the advice of Luqman is a treasure that teaches us about Allah subhanahu wa ta'ala and how we are to remind the peoples and how we are to raise our children and Allah subhanahu wa ta'ala made this man a part of the Quran rather he made his speech, the advices he gave to his son a part of the Quran Allah subhanahu wa ta'ala made these verses verse number 12 in surah Luqman until verse number 19 the advices that he gave to his son Allah subhanahu wa ta'ala valued them so much that he made it into a part of his Quran and that's why al-Hasan al-Basri says that may Allah have mercy on Luqman he was an Ethiopian slave and Allah made his message, his speech a part of the Quran وَحَسْبُكَ بِذَٰلِكَ Allah subhanahu wa ta'ala chooses a man's words and makes them a part of his final miracle to the messenger salallahu alayhi wasalam the best of his books the greatest of his books the miracle that the Arabs from the Quraish and up until now none of mankind have been able to come with what is remotely similar to the Quran and this shows you the virtues of Luqman رحمه الله و رضيه عنه that he was a man of great honour and great ranking with Allah subhanahu wa ta'ala

one of the beautiful things that is said about this advice in particular is when al-Imam Abu al-Waleed al-Baji رحمه الله و تعالى he says in his book he has a beautiful advice to his sons his two sons and the book is called النصيحة الولدية and after mentioning a lot of advice for his sons in terms of what they are to do with their lives and so on and so forth he says فَإِن فَقَدْتُمَ وَصِيَةِ هَذِهِ if you lose my advice وَنَسِيْتُمَ مَعْنَاهَا and you forget about its meanings فَعَلَيْكُمَا بِمَا ذَكَرَ اللَّهُ تَعَالَى فِي وَصِيَةِ لُقْمَانَ لِبْنِهِ then bear in mind and never forget what Allah subhanahu wa ta'ala mentioned regarding the advice of Luqman to his son فَإِنَّ فِيهَا جِمَاعُ الْخَيْرِ that all good is in there and then he recited the verses that we are going to inshallah ta'ala recite today بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ

the surah obviously surah Luqman is a surah that is Makkiyah so it was sent down in Makkah some of the scholars have mentioned that why Allah subhanahu wa ta'ala chose to talk about Luqman in particular is because he was a character that was known to the Quraysh Quraysh Al Arab or Arab Quraysh they knew about a man called Luqman and they also knew about his wisdom he was famous for it he was so famous for his wisdom that even the Arabs of Makkah knew about him and therefore they asked the Prophet ﷺ about him and the Prophet ﷺ was given these verses in part to show that لُقْمَانَ الْحَكِيمِ Luqman the wise الَّذِي تُعَظِّمُونَهُ أَنْتُمْ whom you yourself praise they praised Luqman and they liked him and they cherished him for his wisdom he was calling to Tawheed as well as we'll know in the verses that are to come وَإِذْ قَالَ لُقْمَانُ لِبْنِهِ وَهُوَ يَعِظُهُ لَا يَا بُنَيَ لَا تُشِرِكُ بِاللَّهِ do not commit shirk so Luqman that you praise that you venerate that you believe to be a righteous man and a wise man in his wisdom he recognized the virtues of Tawheed and the dangers of shirk

the context of the chapter the whole chapter of Luqman because the chapter is named after Luqman and there are verses in the beginning of the surah and the verses that the surah ends with and then you have in the middle the part that talks about Luqman which is roughly the second page of four pages the context of the surah we could summarize it into two main categories or three the first one is adab character and the second one is gratitude Allah SWT says to Luqman اَنِشْكُرْ لِلَّهِ to be thankful to Allah SWT and finally how to call onto the religion of Allah SWT so it emphasizes these three things

and Allah SWT begins in the beginning of the surah by mentioning his creation he says خَلَقَ السَّمَوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَةً تَمِيدَ بِكُمْ it is Allah SWT who has raised the heavens without any visible support and Allah SWT has set firm mountains on the earth lest it should sway with you and he has spread upon it all kinds of animals and he sends down rain from the sky causing every kind of beneficial plant to grow on earth to grow on earth and this is a leftah this is a reflection that we should take from these verses which is to reflect upon Allah SWT's creation look at how he raised the heavens without any visible support look at how he creates from the earth beneficial plants that we are in need of in our daily life in our sustenance in our rizq our animals need them on the earth and afterwards Allah SWT has placed mountains that are firmly anchored to stabilize them allowing us to walk steadily and smoothly on this earth and so and so and all of these ni'm and all of this whole creation that Allah SWT has created afterwards Allah SWT says what? هذا خَلْقُ الله this is the creation of Allah SWT فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِن دُونِي show me what those besides him have created فَلِذْ ظَالِمُونَ فِي ظَلَالٍ وَبِينَ

and then what we also take from benefit is that humans we as humans should use our intellect right and through reflection and pondering over the creation we should come to the realization that there is a creator who made all of this Allah SWT is talking to people from the aqal that he gave them right the aspect of the aqal the intellect that he gave them and say look at all of this can it be that anyone other than Allah SWT has created it and if you see all of this and you acknowledge the fact that this is created by Allah SWT then show me what the other beings that you worship have created have they created something let me see it and if not how can you make shirk how can you ascribe partners to him when he is the creator and these people these beings these statues the sun the moon they have nothing in terms of creation they have nothing in terms of creation and the benefit that we take from this also is that the structure in this verse teaches us how to utilize it in our da'wah by addressing by addressing the understanding of people and guiding the people to their creator by mentioning what they already acknowledge right you guys are with me that there is no creator other than Allah SWT that he exists that he is the only one and therefore he deserves he deserves worship and that's why Allah SWT says in many of us do they not use their intellects

as for Luqman Al-Hakeem Luqman the wise it is said that he was a black man he was a black man and Sa'eed ibn Musayyib RA used to praise and say to some of the people that used to study under him who were black that there is no problem with you being black rather three of the best of the people have been black and he mentioned among them Bilal ibn Abi Rabaa' and he also mentioned among them Luqman Al-Hakeem and he said as narrated by Al-Qurtubi RA that Luqman was a black man from Sudan of Egypt meaning the Nubian part of Egypt and some of them have said rather he was an Ethiopian slave he was an Ethiopian slave such as Al-Hassan Al-Basri RA and Al-Mawardi both of them mentioned that he was an Ethiopian slave that he lived among Bani Israel he was also given wisdom as stated by Allah SWT clearly وَلَقَدْ آتَيْنَا الْلُقْمَانَ الْحِكْمَةُ and Hikmah means here intelligence and knowledge and the ability to act upon his knowledge and be correct in different matters and this knowledge or this wisdom that Allah SWT mentions here he says that he is the one who gave it to him and the correct opinion according to the scholars is that he was a wise man and he was not a prophet rather they say he was a judge in the time of Nabiullah Dawood AS and Dawood used to seek his counsel and seek his advice regarding different issues of ruling on his people the people of Bani Israel this is according to the majority of the scholars some of the scholars have said that he was a prophet but Al-'Aamatu Al-'Ulama the majority of the scholars are upon the opinion that he was not a prophet he was not a messenger rather he was a righteous man a wise man that Allah SWT gave wisdom

one of the beautiful things is that we have certain narrations from Luqman Al-Hakeem that are obviously not in the Quran but the scholars mention them in their books of Tafsir or the books of Zuhd meaning ascetism and so on and so forth and they mention certain narrations one of them is a beautiful one where his slave master once said to him slaughter this sheep and bring the two best parts of it so he went and did it and then he brought back the heart and the tongue and then he said to him again slaughter this sheep and bring me the two worst parts in it and he did it and he brought back the heart and the tongue right so both times he would bring what? the heart and the tongue and the heart and the tongue according to Luqman he says here after having been asked and put to the task by his master he says what is this? both of the times you brought me the heart and the tongue and he says there is nothing better than these if they are good and there is nothing worse than these if they are bad meaning that it's relative it depends if they are good then they are the best thing in the body and if they go bad they are the best thing in the body so the hearts are the most beautiful parts the heart and tongue are the most beautiful part of you and they can also be the worst part of you as well

and this is something that is emphasized in our entire religion the prophet s.a.w. said وَإِنَّ فِي الْجَسَدِ مُضْغَةٌ there is a piece of flesh in the body إِذَا صَلُحَتْ if it becomes good if it is good صَلُحَ الْجَسَدُ كُلُّ the whole of the body is good وَإِذَا فَسَدَتْ if it goes bad فَسَدَ الْجَسَدُ كُلُّ the whole body becomes bad أَلَا وَهِيَ الْقَلْتُ that is the heart and the heart especially in the text in the shari'ah in Islam in the Qur'an in the sunnah you'll find there is an emphasis on the heart and its condition يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونٍ إِلَّا بَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ on that day meaning the day of judgment لَا يَنْفَعُ مَالٌ وَلَا بَنُونٍ wealth or banoon children will not benefit a person except the person who comes with a healthy heart a healthy heart so what is the healthy heart ابن القيم رحمه الله تعالى he has a statement where he says that the healthy heart is the heart that obeys its lord سبحانه وتعالى الَّذِي سَلِيمَ مِنَ الشِّرْكِ وَالْبِدَعِ وَالْمَعَاصِ the heart that is free from a shirk polytheism worshiping idols وَالْبِدَعِ innovations to innovate in the religion of Allah سبحانه وتعالى وَالْمَعَاصِي sins فَهَذَا هُوَ الْقَلْبُ الَّذِي قَدْ سَلَّمَ لِرَبِّهِ this is the heart that has submitted itself to its lord سبحانه وتعالى وَلَمْ تَبْقَ فِيهِ مُنَازَعَ لِأَمْرِهِ and it does not rebel against his command سبحانه وتعالى it is a heart that is fully content with worshiping its lord لا تُعارِضُ أَمْرَهُ وَلَا تُعَارِضُ خَبَارَهُ it doesn't go against his command and it doesn't go against what he has informed the people in terms of information in terms of issues of creed issues of aqeedah فَهَذَا هُوَ الْقَلْبُ السَّلِيمِ he says this is the heart that is saleem that is healthy the heart that is healthy

and we find the scholars mentioning that the heart is obviously the leader of the body and by correcting and rectifying the matters of the leader meaning the heart correctifying the matters of the heart leads a person to correcting the whole of the body as mentioned by the prophet صلى الله عليه وسلم and that is done by being wary of two things the diseases of the heart stems from two things the desires and the doubts الشهوات و الشبهات و هذه these two are the entrance points to shaytan shaytan comes to a person either by شهوات by knowing that this is a person who is naturally inclined towards worshiping or following his desires so he comes from that angle or the person is inclined to be a person that is towards more the issue of شبهات right and the angle that shaytan would come from then is that one و لذلك a person must rectify his heart by first and foremost recognizing the diseases of the heart and then working day and night and striving to correct them by returning back to Allah سبحانه وتعالى and one of the best ways to do that is the Qur'an the Qur'an as we mentioned in the beginning is the miracle of the messenger محمد صلى الله عليه وسلم and from its miracles is that و يشفي صدور قوم مؤمنين Allah سبحانه وتعالى by the Qur'an He heals the breasts of the believers إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمٌ it leads to the best of paths and Allah سبحانه وتعالى also said يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِضَةٌ مِّن رَبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ شفاء لما في الصدور it heals the illnesses and the sicknesses that are in the heart

so we benefit from this statement of لقمان الحكيم رحمه الله تعالى ورضي عنه that the heart is something that we need to work on day and night otherwise the darkness that is inherent within the heart will take over it and one of the worst things that happens to a person is when the heart goes black as mentioned by the Prophet صلى الله عليه وسلم that every time a person makes a sin there is a black dot placed on that person's heart فَإِن تَابَة if the person repents and leaves off the sin it vanishes and if it continues on that path then for every sin there is a new dot until the whole heart becomes black and one of the dangerous things about this is لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكِرًا he does not recognize truth from falsehood he does not recognize right from wrong rather everything is عادي everything is okay for him because his heart is dead now and Ibn Al-Qayyim رحمه الله تعالى he has a beautiful statement where he says a true man a true man fears not the death of his body rather he fears the death of his heart the death of the body the person doesn't fear it why? because هذا حاصل لا محالة this life is going to end كلُّ نفسٍ ذائقة الموت every soul shall taste death however the death of the heart its consequences are much worse because if the heart dies then the next life the life in Akhirah has been lost وَالْعَاقِلُ يُقَدِّمُ الْبَاقِ عَلَى الْفَانِ the intellectual person prioritizes the eternal life over the limited earthly life so this is a benefit from Luqman

and we'll continue on Allah سبحانه وتعالى depicted and described Luqman Al-Hakeem with hikmah with wisdom and when he as some of the scholars says ما الذي أتى بهذا الحكمة what is it that caused Luqman to be a hakeem he was asked and he says here a man who knew Luqman before saw him and said aren't you the slave who tended to the sheep yesterday meaning that yesterday you were a person who tended to the sheep you were a slave and now today you're not a slave anymore rather Allah سبحانه وتعالى has raised you and has given you honor and authority how come and then he said Allah's divine قدر Allah's divine قدر قدر الله سبحانه وتعالى fulfilling my promises speaking truthfully and avoiding that which does not concern me that which does not concern me

we take a lot of benefits from this statement of Luqman رحمه الله تعالى also first and foremost we take that it doesn't matter how you begin as per the story of Luqman Luqman's life began as a slave however that's not where his life ended up rather his life ended up if you look at it and you zoom out a little bit you'll know that his life ended in the best of ways why because Allah سبحانه وتعالى regaled his advice to us and what is more honorable than that

also we take from the benefits from the benefits from this statement is that we attribute our نعم our blessing to Allah سبحانه وتعالى first and foremost even if there are causes behind them but the first cause and the first thing that we should mention and the one to thank in terms of blessings is none other than Allah سبحانه وتعالى وذلك هو أول شيء what did he do in the beginning نسب النعمة إلى الله سبحانه وتعالى he mentioned Allah سبحانه وتعالى in terms of the نعمة the blessing came from him Allah سبحانه وتعالى is something that he decreed is this for me ولله الحمد and that's how we should be sometimes I see personally that we lack a little bit when it comes to this and we forget to mention Allah سبحانه وتعالى in terms of our worldly successes and our progresses and our نعم our blessings that are in reality from him سبحانه وتعالى they are in reality from Allah سبحانه وتعالى and therefore we need to mention him and be thankful to him right sometimes we see people what they do is they say I got to my position today because I grinded I worked hard I did this I did that and they are attributing their نعم to themselves if Allah سبحانه وتعالى did not help you did not support you did not guide you to this you would never achieve it if it were not for Allah سبحانه وتعالى we would never have been guided and we would never have been giving charity and we would never have prayed attributing the نعم to Allah سبحانه وتعالى that is the first thing that should be on a person's lips and this is a benefit we take from Nuqman also

he mentioned fulfilling the promises, speaking truthfully and avoiding that which does not concern me that which does not concern me these are beautiful advices that a person should live by always speaking the حق إِنَّ السِّدْقَ يَهْدِي إِلَى الْجَنَّةِ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَإِنَّ الرَّجُلَ لَيَسْتُقُوهُ وَيَتَحَرَّ السِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا that الصدق leads to البر and البر leads to الجنة and that a person continues to be truthful and is taking care and is keen on always telling the truth حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا until it is written عِنْدَ اللَّهِ to Allah SWT as a صِدِّيق so a person should always make sure to tell the truth and sometimes when a person believes that telling the truth might harm him might harm him in terms of issues that happen in the life might harm the person he doesn't know that telling the truth might be the reason for his rescue and salvation عِنْدَ اللَّهِ صُبْحَانَهُ وَتَعَالَى وَمَا قِسَّةُ كَعْبِ بِالْمَالِكَ عَنَّهِ بِبَعِيدٍ and the story of كعب بن مالك رضي الله عنه the companion of the Prophet SAW who chose to tell the truth in a moment of hardship and distress that's a story that we should always bear in mind and he said fulfilling promises وَهَذَا مِنْ صِفَاتِ الْمُؤْمِنِينَ this is from the hallmark traits of a believer that you always fulfill your promises and avoiding what does not concern you as the Messenger SAW said مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِي مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِي

also we benefit from this that even though the blessings are first and foremost from Allah SWT even though the blessings are from Allah SWT first and foremost and we attribute our blessings to Him SWT however everything has its reasons everything has its reasons Allah SWT has linked وَخَالِقُ الْأَسْبَابِ وَالْمُسَبَبَاتِ He is the creator of the Asbab, the reasons and whatever they cause so Allah SWT even though He is المُنْعِمِ الأَوَّل but sometimes we need to understand that there is a situation of causality there is cause and there is effect there is cause and there is effect Luqman here he says what? the reason is from Allah SWT first and foremost the way that it happened the ways that I achieved this is by mentioning what he mentioned showing you as a student of knowledge as a Muslim that everything that you do has consequences and if you want to achieve something great in life even though it's from Allah SWT then it also has its reasons it also has its reasons

another example is a beautiful one by Malik ibn Anas SWT the great scholar and the great Imam who said knowledge does not come to you you must go to it knowledge does not come to you, you must go to it and this shows you that everything has its reasons a person should not expect to sit at home and somehow someway he should wake up in the middle of the night with his head and heart filled with knowledge you need to push you need to strive, you need to work hard you attribute the blessings to Allah SWT but you need to do your part as well وَهَذَا هُوَ حَقِقَةَ التَّوَكُلِ this is the reality of tawakul when you think about it tawakul is not just saying that if Allah SWT wills it to happen, it will happen that's a flawed understanding of tawakul rather tawakul is doing what you're obligated to do using these reasons that Allah SWT has created and then relying on Allah SWT for the results relying upon Allah SWT for the results

and this is beautifully mentioned in the hadith of the Prophet SAW that he used to do this dua every morning اللهم إني أسألك علما نافعا ورزقا طيبا وعملا متقبلا Oh Allah, I ask you for beneficial knowledge good provision and accepted deeds and when you think about it these are the messenger's goals for that day SAW right when you look at it, look at what he's asking he's asking for beneficial knowledge that's a مقصد يومي that is something that you need to seek out every day رزقا طيبا good provision and that is also something that you are in need of every day you need to be able to bring back رزق to whomever you are obligated to provide for your family, your parents, whoever you need to provide for, you need to bring for them رزقا طيبا وعملا متقبلا and accepted deeds and this might be even the most important one that every deed that you do in terms of worship, in terms of acting in obedience to Allah SWT, then we are in need of it being accepted by Him SWT, not all actions are accepted, rather some of these Salaf used to say if I had if I knew I just had one ركعة or one Sunnah Sunnah prayer accepted, I would be very happy right so these things are the goals that the Prophet SAW sets out for each day but what does he do in the beginning of the day, after Fajr after he's woken up from his night sleep and prayed Sunnatul Fajr and prayed the prayer of Fajr in the Jama'at with the Muslimin, he makes Dua that Allah SWT makes all of this easy for him, because he understands and we should take a benefit from this as well he understands that this comes from Allah SWT alone, and then he goes out and seeks whatever he's made Dua for whatever he's made Dua for

also in terms of Hikmah Mujahid RA the great scholar and companion of Ibn Abbas the student of Ibn Abbas the student of Ibn Abbas, he said Al-Hikmah it means here intelligence understanding and correctness in speech without Prophethood without Prophethood Al-Aql Al-Aql Al-Fiqh Al-Isabah he mentions three things he says Al-Aql intelligence, knowledge understanding things and also Al-Fiqh understanding Islam understanding how Allah SWT should be worshipped Al-Isabah Al-Isabah means to hit a target and in terms of speaking in terms of speaking Al-Isabah means to speak accurately and thus Luqman Al-Hakim had the ability to choose the right words at the right time in the right place that is the meaning of Hikmah obviously he said that Luqman was not a messenger, was not a prophet this is what is emphasized here by Mujahid and this narration is narrated by Imam Ahmad in his book Al-Zuhud and also Al-Jurri in his book Akhlaq Al-Ulama

Ibn Qayyib SWT emphasizes this point that we just made regarding Al-Hikmah, he says Al-Hikmah is to do the right thing in the right way at the right time and a lot of people don't understand this about Hikmah Hikmah is one of the most important things that we are in need of everyday and it's not just saying things that are correct right Akhi, I just said the Haq I just said the truth but did you say it in a manner according to Hikmah did you say it at the right time look at what they're saying, Ibn Qayyib says what to do the right thing so even if your speech is right right, let's say it's right the right thing is to say Al-Haq you're saying the truth you're citing the Quran, you're citing the Sunnah of the Prophet SAW you're quoting the scholars right is it at the right way you're doing it is it in the right way that you're doing it, because Ibn Qayyib says to do the right thing in the right way in the right manner that's a question that you need to ask yourself and be able to respond to in a satisfactory manner, at the right time also sometimes you have to be wise enough to choose whenever you want to say something, is it an appropriate time to say this sometimes you mention something that is secondary and there's something that is more important that needs to be mentioned right, so all of this requires Hikmah Allah SWT says ادعو الى سبيل ربك بالحكمة call unto the way of your Lord with wisdom Allah SWT, the first thing he mentions here is wisdom wisdom you need wisdom to do Dawah which we'll get to Insha'Allah

as for Fiqh Luqman RA understood the importance of religious knowledge and he also valued the intellect and the pursuit of knowledge and he was skilled in choosing the right words and speaking at the appropriate time making his speech meaningful and impactful

Allah SWT he said وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِشْكُرْ لِلَّهِ we benefit from this that Al-Hikmah, wisdom because Allah SWT said وَلَقَدْ آتَيْنَا we gave Luqman Al-Hikmah, we granted him Hikmah which is wisdom, that wisdom comes from Allah SWT and not from human effort alone no matter how smart you are no matter how intellectual you are wisdom, being wise is something that is given to you by Allah SWT and there is a difference between Hikmah and Ilm knowledge and wisdom and one of the differences is that a person who is given Ilm by Allah SWT is given knowledge but no Hikmah sometimes he makes mistakes because he is unaware of how to apply the Hikmah a person may receive knowledge may study, may memorize, may memorize a lot of books however this knowledge that he has locked within his heart, he lacks the tools to be able to apply it in the best of manners to organize the knowledge to apply the knowledge in the right place at the right time

وَلِذَٰلِكَ كَثِيرًۭا Allah SWT mentions his name الحَكِيمُ وَالْعَلِيمُ together, to show you that Allah SWT possesses knowledge he is Al-'Aleem and he is also Al-Hakeem إِنَّ اللَّهَ كَانَ عَلِيمًۭا حَكِيمًۭا إِنَّ اللَّهَ كَانَ عَلِيمًۭا حَكِيمًۭا and wisdom is about starting with the right thing as well, knowing how you are to prioritize in your daily life especially in terms of Ilm in terms of seeking Islamic knowledge always focus on how to study and hikmah here is that you prioritize the first thing first the basics the things that a beginner student obviously is in need of and then afterwards you go on and you master the basics and then you continue on to the more advanced you don't begin with the advanced type of knowledge before the basics as the scholars say وَلَكَنْ كُونُوا رَبَّانِيِّنَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابُ وَبِمَا كُنْتُمْ تَدْرَسُونَ the word Rabbani الَّذِي يُرَبِّي النَّاسَ بِسِغَارِ الْعِلْمِ قَفْلَ كِفَارِ the person Rabbani who is obviously a wise person is a person who raises and teaches the people with the smaller types, meaning the basics of knowledge before the advanced type of knowledge of knowledge

Allah SWT he said وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِشْكُرْ لِلَّهِ be grateful to Allah SWT وَمَن يَشْكُرُ فَإِنَّمَا يَشْكُرُ لِلنَّفْسِهِ and whoever is grateful, he is grateful for the benefit of himself and here we learn the issue of gratitude that we are to be thankful to Allah SWT and Luqman here was commanded to be grateful to Allah and he was grateful and indeed because of his gratefulness he became even more wise and the scholars regard the issue of gratitude as what protects your blessings from Allah SWT in his statement he says قَيِّدُ النِّعْمَةَ بِالشُّكْرِ capture the ni'm, the blessings of Allah SWT capture them by being grateful to Allah SWT you capture ni'ma the blessings of Allah you capture them and you let them your way of keeping them with you is by being grateful to Allah SWT and also it's a way to increase in blessings from Allah Allah SWT said وَإِذْ تَأَذَّنَا رَبُّكُمْ when your Lord proclaimed لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ if you are grateful, I will give you more if you are grateful, I will give you more

and Ashukru Lillahi Subhanahu Wa Ta'ala as Ibn Qayyim Rahimahullah Ta'ala says the whole of religion is what? is Ashukru wa Sabr, gratitude and patience he says the religion Islam can be divided into two categories either you are thankful for what Allah SWT has given you or you are patient with what Allah SWT has decreed upon you either one or two even look at the at the commandments or the prohibitions you're either grateful that Allah SWT is giving you something or you are patient with what Allah SWT has commanded you to do and commanded you to stay away from and whatever blessings that you receive from Allah SWT you are grateful for it and whatever harms that befall upon you due to the decree of Allah SWT you are patient with it with that he said the whole of religion can be divided into these two categories

and gratitude as we said it's not just about saying with your tongue right you need to first and foremost acknowledge the blessing from Allah SWT within your heart and not just think that this blessing is something that you with your endeavors with your efforts with your striving you got a hold of this blessing rather it is purely from Allah SWT and then with your tongue say it Alhamdulillah Ashukrulillah we are grateful to Allah SWT and when people ask you what how did you get this your tongue the first thing your tongue mentions is Allah SWT's name it says that this is from Allah SWT وَمَا كُنَّا لِنَ احْتَدِيَ لَوْ لَا أَنْ هَدَانَ اللَّهِ we would not have been guided unless Allah SWT had guided us right and in the example or the story of Surah Al-Kahf when the man thinks that his guidance are from himself right أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا لَكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا وَلَوْ لَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِي أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا فَعَسَهَا رَبِّي أَنْ يُؤْتِيَنَي خَيْرًا مِنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا فَاسْبَانَ مِنَ السَّمَاءِ فَيُصْبِحَ صَعِيدًا زَلَقًا

In the verses that are to come, and this is a story about two men, the first of them he claims that this garden that he's received, which was a big garden that he'd received from Allah SWT that it was from himself وَدَخَلَ جَنَّتُهُ وَهُوَ ظَالِمٌ لِّنَفْسِ He went into his garden and he was oppressive to himself What did he say? He said مَا أَظُنُّ أَنْ تَبِيدَ هَٰذِهِ أَبَدًا وَمَا أَظُنُّ السَّاعَةَ قَائِمًا I don't think this will ever vanish and perish I don't think ever the day of judgment would come And he started to deny the favors of his Lord SWT on him So a Muslim, the wise person, as we mentioned Luqman was wise The wise person is thankful for whatever Allah SWT has given him And also obeys Allah SWT in gratitude You can obey in gratitude as well اِعْمَلُوا أَهْلَ دَاوُودَ شُكْرًا Work or family of Dawood in gratitude وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورِ Few of my servants are grateful Few of my servants are grateful

So even your عَمَل, even your actions that you do to Allah SWT should be done in terms of gratitude Being thankful for Allah SWT And not using the blessings of Allah SWT Not using the blessings of Allah to disobey Him Allah has given you a job You take the salary from that job You use it in haram Allah has given you a car You take that car and you drive it to destinations of haram Allah has given you a house Allah has given you a good family You disobey Allah SWT regarding them and so on and so forth This is not being grateful to Allah SWT Rather, gratefulness, showing gratitude is to obey Allah SWT with everything that He has given you

Then Allah SWT begins the advice begins mentioning the advice of Luqman by saying وَإِذْ قَالَ لُقْمَانُ لِبْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَا ظُلْمٌ عَظِيمٌ And mentioned when Luqman said to his son while he was instructing him يَا بُنَيَّ And if you look at the structure or how Luqman begins the advice you'd find a lot of benefits For example, Luqman says first and foremost يَعِظُهُ And you understand from the word يَعِظُهُ that it's a the verb is somehow continuous meaning that we can understand from it and we can benefit from it that this is not just a one-off thing Rather, Luqman seems to have a habit where he admonishes and advises his son continuously أَمْرُهُ بِالْمَعْرُوفِ In joining good وَإِنْكَارٌ عَنِ الْمُنْكَرِ And warning against evil And this is an ongoing situation between Luqman and his son meaning that Luqman is a present father who cares for his son and makes sure to always give him good advice And the son, we hope and we believe that it was a righteous son who accepted the advice of his father And we understand from this also that there's an existing relationship The advice did not come out of the blue Rather, Luqman has cared for and nurtured his son from a young age where the son is close to the father already He's close already There's already a pre-existing relationship where Luqman's son is already naturally inclined to listen to his father

And we benefit from this the role of the father as well in the family in the nuclear family to always be present to always give good advice to always advise his children with righteousness with worshipping Allah SWT and protecting them and warning them from the evils of this world And the father's righteousness is something that bleeds onto the children Even if the father sometimes is not present If a father is present without a shadow of a doubt they see their father praying they'll pray with him They'll see their father go to the masjid they'll go with him They'll see their father reading the Quran in the house they'll read the Quran with him or they'll sit next to him and listen to him while he's reciting his Quran So his presence as a righteous man in his house is without a shadow of a doubt very beneficial and very important

However, the scholars say a beautiful thing which is sometimes even if Allah SWT has decreed that the father passes away and the children grow up without a father present then that is also something that affects the children positively Why? Because as long as he's righteous Allah SWT will protect those children Right? وَكَانَ أَبُوهُمَا صَالِحًا Allah SWT said in Surah Al-Kahf وَأَمَّا الْجِدَارُ فَكَانَ لُغْلَمَيْنِ يَتِيمَيْنِ فِي الْمَدِينَ As for that wall that they fixed Musa and Al-Khidr They fixed a wall in one of their travels together the final thing that they did together And Musa asks What is it with the wall? And Al-Khidr responds and says وَأَمَّا الْجِدَارُ That wall was owned by two orphans وَكَانَ تَحْتَهُ كَنْزَلَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا Right? Under the wall was a treasure for them And their father was a righteous man Look at how Allah SWT is protecting the sons even though the father is not really there anymore فَأَرَادَ رَبِّكَ أَن يَبْلُغَ أَشُدَّهُمَا وَيَسْتَخْرِجَ كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِ ذَلِكَ تَأْوِيلُ مَا لَمْ تَصْطِعْ عَلَيْهِ صَبَرًا So even if the father is no longer present Even Allah SWT takes the father away If he was righteous Allah SWT would protect the children in his stead So we understand that Luqman was a role model in his own home He was a person that his son listened to And he was a present man And whenever he had something to say His children would take his advice And also that Luqman was persistent He never gave up

And in Al-Muqayyimah He says regarding this Regarding the importance of parents Advising their children And not just letting them Do whatever they want in Rahmah Out of mercy sometimes parents do what? They let their children do whatever they want And they never discipline them And they always give them whatever they desire He says how many people have brought misery upon their own children Their precious ones In this life and the next By neglecting them By not disciplining them And instead encouraging them to follow their own whims and desires Their own whims and desires This is important because sometimes you hear people say today Let them do whatever they want Even if it's haram Even if the thing is haram And they say sometimes as long as you love them that's it No, if you truly would love them If you would love them truly And if you wanted what is best for them Then you would advise them And guide them to the best of the ways The ways of the messengers That is a true love

And he said they're thinking that they were honoring them instead He says they encourage them to follow their own whims and desires Thinking they were honoring them When in fact they were humiliating them Thinking that they were being merciful to them When in reality they were harming them They have not benefited from having children And they have caused the child a loss in this life and the next And if you think about the moral corruption among children You will understand that in most cases it is because of their parents And here in Luqman Al-Hakim the wise We have a good role model in terms of raising our kids

Also The first word that comes out of the mouth of Luqman is what? He says Ya Buneiya Oh my son, which is a term of endearment He's calling out to him not with bad names You are so and so You never understand You are not intelligent enough and so on He says Ya Buneiya And this is something that he repeats throughout these advices as we come to read He aims to open the door to his son's heart So the son when he says Ya Buneiya Obviously the first thing he would see is a person wishing well for him So he would be more inclined to answer And he begins by creating this beautiful environment for him

And the Prophet also said What is Naseeha? Naseeha is Naseeha is That you wish well for the person you are advising And this is something SubhanAllah Allah Subhanahu Wa Ta'ala has made signs that indicate for a person Whenever a person wants truly to advise you or truly to humiliate you Sometimes you feel from a person as he is advising you This person MashaAllah even if I don't agree with him Even if I'm uncomfortable I still feel that this person genuinely wants what is the best for me What is the best for me Not what is the worst And sometimes you would feel the person Even as he is advising you You would feel what? This person SubhanAllah I It's not obvious Obviously it's not something that is clear cut But you get that feeling in your stomach don't you? That this person is not really sincere right now And that is something that Fitratan Innately causes you to turn away from it

So An Naseeha An Naseeha Hia irada tul khairi lil mansuhi lahu And we get from this point from Luqman Certain aspects we need to think about when it comes to Naseeha First and foremost Good language Affectionate language even if it's appropriate If it's appropriate Obviously affectionate language Ya bunayya If you are advising your brother Ya akhi And so on

Also Creating Having a good environment When you are advising the person Sometimes The person The recipient Must feel comfortable And one of the best examples for this is When advising in front of people A lot of mistakes people do is They advise you in front of everyone Akhi Fear Allah Don't do this Don't do that You have no shame And so on and so forth Advising you amongst everyone And one of the beautiful Statements of Imam Al-Shafi'i Rahimahu Allah Ta'ala Is when he says He says When I'm alone come and advise me Don't advise me in front of people You see me sitting Where there's a lot of people sitting And then you start to advise me in front of them Why? He says Don't advise me in front of the people To advise me in front of the people Is a form of tawbeef Right? Is a form of telling off You're telling me off right now I don't like to listen to it

So this Shows you that Choose the right time And we said it already It's from the hikmah That if you want to talk to someone You choose from the right time And the right place And the right manners to do so You choose your times You choose your places You choose your words And then he said Sincere Then we said Sincere intentions So the first one was Affectionate language Good language The second one was Not doing so in front of the Creating a comfortable environment Meaning You don't do it in front of people And you don't do it with the person The recipient Is uncomfortable And third one is To have sincere intentions And this is something That we need to work on a lot And always ask ourselves Even before advising a person Why am I doing this? Is it for Allah subhanahu wa ta'ala? Is it because I want the best for this person? Or is it because I just want to have a hold over this person? I just want to be able to tell this person off Right?

Ibn Rajab rahim Allah ta'ala Has a beautiful book And he says He calls it الفرق بين النصيحة والتعيير The differences between النصيحة advising والتعيير And I Sincerely I advise you all To look through that book And read it b.a.a.

And then finally Whatever you're advising the person Must be something that is Tangible Sometimes you would just say أخي I advise you to seek knowledge طيب I know I need to seek knowledge But what is it you mean? The way I'm doing it Is it wrong? Should I change something? No, he just gives you general advice Or she That really doesn't help you along And that's something that we need to also Better ourselves in يعني when you're advising a person Advise them In ways That makes it easy for them To absorb the advice يعني بمعنى In other words Establish clear objectives Clear goals with your advice For example Don't say to the person أخي just seek knowledge And everything What kind of knowledge should I seek? Should I begin with توحيد Should I begin with فقه Should I begin with حديث I'm already studying عقيدة Am I doing it wrong? Should I correct something? Should I go to a teacher In this class maybe? Would this class be beneficial? Lay out objectives and goals So it becomes easier for the person To digest your advice

And also finally The fifth point is Advise him And don't advise yourselves Sometimes you'd feel from the person that He's giving you advice That he wants to do And every Sometimes the advice that he wants to do Or the things that he wants to do Are not suitable for you يعني Look at the person you're advising And from that person's Situation in life And conditions You advise them And you don't advise based on What you think you need to do And this is an important distinction That some people have difficulty making يعني The advice I would give to myself Or the things I feel like I should be better in Are maybe unique to me And that person I'm talking to Does not really share those things So advise the person Based on what the person is going through And not what you feel the person needs

طيب The first advice He gives then We've come to the issue of advices And he says We looked at how he began the advice يَا بُنَيَّ Right Oh my son Oh my son يَا بُنَيَّ And he was giving advice يَعِذُهُ And we talked about the word يَعِذُهُ Giving advice And this shows that There's a continuous relationship Between the parent and the child And the importance of that relationship Being there

And he said Oh my son Do not associate others With Allah سُبْحَانَهُ وَ تَعَالَى لا تُشْرِك بِاللَّهِ This verse We take also a lot of benefits from it First and foremost هَذِهِ التَّرْبِيَةِ الْأَقَائِدِيَةِ This is the تَرْبِيَةِ According to the aqeedah Right This is the تَرْبِيَةِ Of a aqeedah And Luqman chooses to begin with this Which shows you That this is really important Because Luqman As we've already established He's the wise one Right He's a wise man Allah سُبْحَانَهُ وَ تَعَالَى Has confirmed his wisdom By saying وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ We've given him wisdom We've granted him wisdom So the issue of his wisdom is complete خَلَص What did he begin with? The aqeedah The tawheed Only worshiping Allah سُبْحَانَهُ وَ تَعَالَى And this is similar to the Prophet صلى الله عليه وسلم When he said to Mu'adh رضي الله عنه يَا مُعَادِ إِنَّكَ تَأْتِي قَوْمًا مِنْ أَهْلِ الْكِتَابِ فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَيْهِ Or Mu'adh You're going to the people Of Ahlul Kitab People who are from Ahlul Kitab Right The people of the book فَلْيَكُنْ Let the first thing that you call them be Tawheed أَشَهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشَهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ Which shows us that The most important thing Is tawheed And also the most important thing To teach our children is tawheed Our children The coolness of our eyes لَفَتَاتُ أَكْبَادِنَا The most important things That we need to teach them are tawheed That they only are to worship Allah SWT And to never delete this fact

And also We benefit from this Is the consequences of shirk إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ He says to him Shirk is from the most Greatest of injustices Right And This shows you that Luqman Al-Hakim mentions The ruling To stay away from shirk And he also mentions the reason And this is Also a فائدة تربوية This is also a فائدة A benefit in how to raise our kids Obviously sometimes our kids are not Have not reached the age To grasp certain concepts But as much as possible If we are able to communicate Why we require certain things To our children Like why are we saying to them Worship Allah SWT Why are we saying to them Do this, do that If we are able to Then as much as possible We should tell them why we require Them to do certain things إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ He said to him shirk is the most greatest of injustices Right And also the story of Yaqub Alayhi Salaam When he was talking to his son He said to him what لَا تَقْصُصْ رُؤْيَكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُ لَكَ كَيْدًا Don't mention this story, this dream of yours To your brothers because they will plot A plan against you, right, they will plot against you Showing what He told him and he told him the reason Why he should, why he shouldn't Do it The reason why he shouldn't do it And this is an important part in Tarbiyah and raising kids As long as, as much as possible Tell them why, sometimes obviously they're not They don't have the capacity to grasp Certain issues but as much as possible Tell them why because first and foremost It makes sense to them and secondly It would make them more likely To obey the command Right, to tell them shirk is This bad and you explain to them the dangers of shirk That would make them more likely More likely to avoid shirk Than if you were just to tell them Avoid shirk and that's it Right To avoid shirk and that's it You don't need to understand why Then they might not understand the severity of shirk But if you were to tell them and tell them why And give them knowledge about shirk so that they avoid it Or you tell them to pray for example And you tell them the benefits of praying And the virtues of praying and the dangers of not praying Then The logical thing is that they would pray much more Sincerely If they understood all of that

Also we understand As we mentioned in the issue of Tawheed being the first thing That look at how Luqman Al-Hakeem Identifies The problem, the foundational problem He goes directly to the root Which is Tawheed Because if a person Can understand that Tawheed Then that Tawheed Which is the Aqeedah Which is what drives a person The ideological driving force of a person If a person is able to correct that Then all of the things that follow Would logically follow Right If a person for example doesn't pray And doesn't fast And I'm sort of arguing with him Pray fast, pray fast If I was to make him understand The issue of Tawheed And that Allah SWT deserves worship Then all of this Insha'Allah would logically follow Because this is the ideological driving force of a person The ideology And the world view of a person When that is correct, when that is according to the fitrah When that is according to what Allah SWT The state that Allah SWT has created mankind in Then all of these issues Worshipping Allah SWT And praying to him And fasting and paying zakah and so on and so forth They come naturally They come naturally But you need to Get them into the paradigm of Islam You need to get them into the paradigm of Islam And correct the ideology And correct the world view that they have

Sometimes we fall into the trap Of explaining Our world view to people Not explaining details Of our world view The details of prayer, the details of fasting But the person has an issue with the whole framework He doesn't even want to be in the building And you're talking to him about The details You need to rearrange the issue of ideology And the issue of the frameworks of the person His default position is an Islamic framework An Islamic world view And when that is corrected Then all of these things Insha'Allah would follow

And if you want to change As they say a behavioural pattern Then you would need to change The motivation First and foremost You would need to change the motivation You see a person's behaviour is not up to scratch It's not according to what you want He might not be motivated Because he doesn't understand why he needs to Behave in a certain manner If you correct that then you've corrected a lot of the issues That might follow And therefore it's crucial that as young as possible We teach our children How to understand the world How to understand Islam How to understand their Lord subhanahu wa ta'ala And this is knowledge that is accessible There's no There's no excuse anymore There's no excuse for us to leave our children With people teaching them All sorts of stuff That go against our religion And then when they come home We never teach them what's right and what's wrong

Wallahi my dear brothers and sisters We're going to be asked On the day of judgement This amanah that we have Our children This trust that Allah subhanahu wa ta'ala has entrusted us with As the messenger sallallahu alayhi wa sallam Has said كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مِسْؤُولٌ عَنْ رَائِيَتِهِ All of you are رُعَاء You are people who are entrusted to take care of other people And you will all be asked What did you teach your son? What did you teach your daughter? What did you say to them? You were sending them off in different camps In different environments To learn things that go against The message of Islam And then when they came home You were silent And you never taught them the Islamic view The Islamic Aqidah And then you When they're older, when they're 17, 18, 19 You complain that they don't pray You complain that they don't fast You complain that they're outside all night Let's take this example From Luqman The wise To understand how to Teach our children from an early age Providing them with the Islamic framework Providing them with the Islamic Aqidah to teach them That our ideology As Muslims, because ideology Is the moving force, it's the motor That drives the actions And teach them the seriousness of shirk And teach them the azamah The greatness of our lord subhanahu wa ta'ala And teach them about our messenger Muhammad Sallallahu alayhi wasallam

The next advice that was Mentioned in these verses Is actually an advice that Allah subhanahu wa ta'ala Mentioned, so you'd find that the Structure of the sentence You'd find that the structure of the sentence did change right now Allah subhanahu wa ta'ala says وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ عَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْن وَفِصَالُهُ فِي عَامَيْن أَنِشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرِ We have enjoined upon man to be good to his parents His mother carried him Through weakness upon weakness And nursed him for two years Be grateful to me and to your parents To me is the final destination

Now you'd find in this verse that It is rather Allah subhanahu wa ta'ala Who is speaking to mankind Why? Some of the scholars have said Because now the obligation To be good to your parents is not alone It's not unique for Luqman Son alone, rather it is him Himself, Luqman himself To be included in the verse. Allah subhanahu wa ta'ala Says if you'd note in the verse أَنِشْكُرْ لِي وَلِوَالِدَيْكَ Be grateful and be Thankful to me and Your parents

And understanding this verse Reading this verse makes it clear The منزلة الوالدين The virtues and the Lofty status of a parent By mentioning That Allah subhanahu wa ta'ala is To be thanked and the parents And you would never find In a verse in the book of Allah subhanahu wa ta'ala Where Allah subhanahu wa ta'ala Connects The gratitude to him Towards the gratitude To another Being of the creation Other than the parents. This is the only way You'll find it. This is the only verses This is the only type of verse you'll find That you're supposed to be thankful to Allah subhanahu wa ta'ala And your parents In other verses maybe you're to be Thankful and the Prophet salallahu alayhi wa sallam Did say The one who has not thanked the people has not thanked Allah subhanahu wa ta'ala but in this Joining of the rights between the two Is unique to the parents And therefore one should be Grateful to Allah subhanahu wa ta'ala And to your parents and the gratitude To your parents is linked To the gratitude of Allah subhanahu wa ta'ala Nowhere else in the Quran Does it say To be grateful to me and then to someone else Except for the parents and this shows you How to prioritize your relationship First and foremost You prioritize the relationship with your lord and creator Subhanahu wa ta'ala Then The next people in your life to have a right upon you Are your parents Then your parents

Allah subhanahu wa ta'ala said وَوَصِلَ الْإِنسَانَ بِوَالِدَيْكَ عَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنًا His mother and Allah subhanahu wa ta'ala makes clear mention of the mother وَهْنًا عَلَى وَهْنًا She carried him through weakness upon weakness The weakness of Pregnancy And then the weakness of giving birth And then nursing him for two years وَنِشْكُرْ لِي وَلِي وَالِدَيْكَ Scholars mention A beautiful connection between This verse And the hadith Where the Prophet salallahu alayhi wa sallam says The famous hadith where the Prophet salallahu alayhi wa sallam says أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أَبُوكَ Your mother, then your mother, then your mother, then your father When the man came to the messenger salallahu alayhi wa sallam And he asked him مَنْ أَحَقُ النَّاسِ إِلَيْهِ Who is the one who has the most right upon me And the Prophet salallahu alayhi wa sallam mentioned Your mother, then your mother, then your mother, then your father

This verse Allah subhanahu wa ta'ala mentions First, the issue of motherhood حَمَلَتْهُ أُمُّهُ She is his mother and by virtue of being his mother She has a right upon him And obviously the father, so now they're equal However حَمَلَتْهُ أُمُّهُ وَحْنًا عَلَى وَهْنً This issue of carrying him through Weakness upon weakness Now she's raised another level So now she's two above him And then وَفِي صَالُهُ فِي عَامِين And his Issue The issue of nursing him For two years or forever How many, the period is وَفِي صَالُهُ فِي عَامِين To nurse him That gives the mother a third level above the father And this is in connection with the hadith أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أُمُّكَ Because she has three rights upon you Being your mother, being the one who Birthed you and carried you Throughout the pregnancy and gave birth to you And the one who nursed you, that's three rights In comparison to The father's one right The father's one right So this is something that We should reflect upon

That Allah SWT makes mention of the mother explicitly And her rights according to the sunnah Of the Prophet SAW as well As mentioned in It said that there are three verses ثَلَاثُ آيَاتٍ مَقْرُونَ بِثَلَاثٍ ثَلَاثُ آيَاتٍ مَقْرُونَ بِثَلَاثٍ لَا يَقْبَلَ اللَّهُ وَاحِدَةٍ مِنْهُمَ بِغَيْرِ قَالِينَتِهِ Three verses in the Quran In the Quran Have tied Two things together Two things together And Allah SWT Would not accept one without the other As for the first one Allah SWT said وَأَقِيمُوا الصَّلَاةِ وَأَتُوا الزَّكَاةِ So Allah SWT joined between Salah and Zakah And therefore as mentioned by Abu Bakr RA In the great hadith That he would not accept a person to differentiate Between Zakah and Salah Rather they go together A person cannot say I'll pray my Salah but I'll never pray my Zakah Even though he's supposed to pay his Zakah This is not acceptable

And then So the Sheikh says فَمَن صَلَّى وَلَمْ يُؤَدِّي الزَّكَاةِ لَمْ تُقْبَلْ مِنْهُ الصَّلَاةِ Whoever prays and does not pay his Zakah يعني يُنكِرُها He denies the right of Zakah Then his Salah is not accepted from him And also when Allah SWT said وَأَطِيعُوا اللَّهُ وَأَطِيعُوا الرَّسُولِ Obey Allah SWT and obey the Messenger So whoever obeys Allah And disobeys the Messenger Has not in reality obeyed Allah SWT

And the third verse Is the verse that we have here أَنِشْكُرْ لِي وَلِي وَلِي دَيْتُ To be grateful to me and to your parents So whoever is grateful to Allah SWT But is not grateful to his parents Then in reality He's not been grateful to Allah SWT So you see guys how this is connected Each verse is connected to أُخْتَهَا His sister

And the Prophet SAW said أَلَا أُخْبِرُكُمْ بِأَكْبَرِ الْكَبَائِرِ Should I not inform you of the greatest of sins And then he said الشِّرْكُ بِاللَّهِ Associating partners to Allah SWT وَعُقُوقُ الْوَالِدَيْنِ And mistreating your parents And therefore mistreating Your parents Is a sin ranked Amongst the greatest of sins And among the greatest Of obligation is to Be good to your parents هذا واجب It's not something that is recommended It's not something that is just good And you're a good person if you do it Our religion, the religion of Islam Says this is obligatory to be good to your parents And to obey them In what is not disobedience to Allah SWT It's obligatory to obey them

Rather some of the scholars they say That if the choice is between عَمَلٌ مُسْتَحَبٌ وَطَاعَةِ الْوَالِدَيْنِ يُقَدَّمُ طَاعَةِ الْوَالِدَيْنِ If the choice is between something that is Recommended It's an act that is recommended And the other choice is To obey your parents Then obeying your parents goes before it Goes before it Obeying your parents And being good to them goes before The recommended acts because why Because this is obligatory, this is fard And some of the scholars took it to the Extent that if your mother says Don't pray two rak'ah sunnah Come sit with me instead, you should go sit with her You should go sit with her So you see how Great Islam How greatly Islam Has taken care of the parents And put them On such a pedestal

وَاخْفِذْ لَهُمَا جَنَاحَ الظُّلِّ مِنَ الرَّحْمَةِ And lower to them the wing of humility Make dua for them وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِ صَغِيرَ Have mercy upon them as they brought me up When I was small Be good to your parents Make dua for them Make sadaq for them and the rights of the parents SubhanAllah this is an important thing The rights of the parents do not end Just because they've passed away Just because your parents Have passed away That does not mean you cannot be good to them

One of the ways to do good to them Is to be good to their friends And this is mentioned by Ibn Umar Who saw a man that his father was friends with So he gave him his amama And he took care of him And he made him feel like it was his own father And then when he left And the man was a Bedouin So he was not a man that people would recognize for authority or power So when he left The companions of Ibn Umar Asked why did you treat him in such a good manner And Ibn Umar said This was a friend of Umar's Meaning his father This was a friend of Umar's إِنَّ هَذَا كَانَ وُدًّا لِعُمَر So this is important And also making sadaqah for them Giving charity in their name Maybe even building A masjid in their name And generally all Good deeds in terms of charity Are wanted when it comes to your parents Right Something that is good

And also the messenger salallahu alayhi wasalam He mentioned about a righteous servant Who was raised in paradise He says إِنَّ الرَّجُلَ لَيُرُفَعُ دَرَجَةً فِي الْجَنَّةِ A man would be raised in ranks in Jannah And he would say How have I come To receive this He knows that His actions in terms of where he is In the paradise are different He says By your son's istighfar By your son asking forgiveness for you So the least we can do Is ask forgiveness for our parents In hopes that Allah SWT Will raise them in ranks on the day of judgment

He said then وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِهِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبُهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ عِنَابِهِ If they strive Your parents If they strive to make you Associate partners with me In essence Force you to commit shirk فَلَا تُطِعْهُمَا And do not obey them And this is what we said الطاعة في معروف To obey a person Is in everything that is allowed If there is something that is haram then you are not allowed to obey that person فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا Accompany them in this world With appropriate kindness وَاتَّبِعْ سَبِيلَ مَنْ عِنَابِهِ

So this shows you that there are in fact limits To how much we should obey our parents If they try to force you To make shirk Or to force you to go against the religion of Allah SWT Or to force you To commit sins Then this is haram You are not allowed to follow them in this Rather you are supposed to decline their request Basically And say that this is not allowed This is not halal for me Does that mean That you treat them badly because of it No, Allah SWT said what وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا Accompany them in this world With kindness With appropriate kindness You don't have to Speak ill of them You don't have to treat them badly You don't have to exclude them from your life

SubhanAllah think about this And please reflect with me on this Allah SWT is telling us here About a parent Who is forcing Who is forcing His or her child To commit the worst Worst acts Known to mankind, which is shirk إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ This is what we began with The parent is forcing the child To commit the worst act possible Which is shirk And yet Allah SWT has not said Cut them off from your life Exclude them Stop speaking to your parents Boycott them Until the day you die Does it say that? لا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا Do not obey them But do not mistreat them either

And this is a reminder to us Sometimes we are quick to Cut people off in our lives Especially our parents I don't speak I'm actually amazed sometimes When I hear Muslims say I no longer speak to my parents And they are Muslims Anything that they might Have done Anything they might have done Is it worse than shirk? No it's not worse than shirk We need to We need to Rescale our balance And acknowledge In our hearts and minds That shirk is the worst sin ever So whatever they Might have done Shirk is worse Shirk is worse And still Allah SWT Asks us even though the parents وَإِن جَاهَدَاكَ The word جَاهَدَاكَ means to struggle Compel, pressure, put pressure on you To commit shirk And still Allah SWT said وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا That shows us that anything that you Their parents do That causes their child To stop speaking with the parent Cannot be more severe than shirk And even then Allah SWT did not command us to Cut them off

That being said That being said If the parent Is a danger That's completely different That's completely different But the parent might have treated you bad in the past Or might have Asked things of you that are not Appropriate in terms of the deen of Islam That's something else But the parent that is a danger Then he is We protect ourselves from the danger As much as possible But while still remaining وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا To the best of our ability And generally these cases are extreme And they are dealt with By case to case So it's not something that you say As a blanket statement Cut your parents off Rather You are very careful with this Because the default position is that Parents are generally good to their children They are not perfect No parent is perfect And yes they make mistakes They are human beings But they try their best Rather parents are the ones who want The best for you

And as we mentioned in the book of Ibn Walid Al-Baji He says something that is very profound He says in the beginning of the book He says There is no one who wants The good in life and the next life For you more than me And there is no one I would prefer وَلَا يَطِيبُ نَفْسِي I don't accept anyone To be better than me يَفْضُلُ عَلَيْهِ Either in terms of deen or dunya And I'm pleased with it I'm pleased with this person being better than me Other than you as my children So the default position of a parent Is something ajeeb The love that Allah subhanahu wa ta'ala Places in a parent's heart Is something that is extraordinary And it requires Severe situations for that love to be translated Into something that is dangerous For a son or a daughter So we need to be More patient with our parents And give them more excuses Even if they ask us to commit shirk As mentioned in the hadith

And as for this verse The scholars mentioned that it came down Because of Sa'd ibn Abi Waqas Sa'd ibn Abi Waqas became a Muslim in Mecca He was one of the earliest Muslims And it is mentioned from his biography كَانَ مُشْتَجَابَ الدَّعْوَةِ His da'wa was answered by Allah subhanahu wa ta'ala And one of the Amazing things About his da'a actually as a side benefit Is once he got into a Conflict with a woman Who claimed that a plot of land Was hers and he said no this is my land So They argued Back and forth And as he was leaving he said He left it to Allah subhanahu wa ta'ala and he said what? If she is lying Then let her die in her land Let her die in that land And as he was walking away A short period after of time She fell down in the land And passed away So that's how powerful his da'a was

He said that when he entered Islam His mother Tried to force him to leave Islam And go back to the religion of the Arabs The religion of Quraish He refused So she said if you don't I'm going to starve myself to death And if I die I'm going to place the blame on you That you Sa'd are the cause of my death And he Offered her food and he offered her drink And he tried and she refused So It is mentioned in some of the riwayat That one of her other sons Forced her mouth open when she was fainted He forced her mouth open and he gave her And he gave her food And then she got back to her normal senses And she stopped starving herself And she started making da'a as Sa'd

However one of the riwayat mentions something that is amazing Which is he said to her Ya Umm O my mother If you had 100 souls And they left your body one by one I would never leave this religion Look at the power Look at the conviction Look at the aqeedah The iman He said I'm able to watch you Pass away 100 times and I would never leave my religion However he was still good to her And he still tried to feed her and give her food Lakin in terms of religion No he would never do it So he showed respect to his mother Even though she was A mushrika Even though she tried to force shirk upon him

We also take the benefit from this ayah Which is There is a difference between Al musahaba Wal ittiba' Right Allah subhanahu wa ta'ala said Wasahibuhuma fid dunya ma'rufa And accompany them in this life So just because you are Accompanying a person You are with a person in terms of Keeping a companionship with the person Keeping a relationship with the person That does not mean that you are following the person And this is Really important to distinguish Sometimes people Just because you are with a person You become on the same Path as that person You are guilty by association This is not This is not You have the Quran Wasahibuhuma fid dunya ma'rufa And there is a difference between companionship And following A person may need to maintain certain relations With certain people Because of the situation he finds himself in He has mothers and fathers that are disbelievers Maybe he has mothers and fathers That are not upon the sunnah Is he supposed to cut them off? No Maybe he has relatives Wa kullum biqadari wa kullum bihasabihi But that does not mean that Just because a person maintains relationships With certain people that he is Directly upon their path And we need to be fair and just here Right Inna allaha ya'muroo bil adli Wal ihsani wa ita'i dhi alqurba Allah subhanahu wa ta'ala commands justice Commands us to be fair to each other Wa idhaa qultum fa'adilu Right, wa idhaa qultum if you speak Then be fair and just in your speech So Just because a person Is Accompanied by another person That does not necessitate That they are on the same path Always Guilty by association This is not correct And we need to be aware of this

And then Allah subhanahu wa ta'ala He says Wattabi' sabila man anaba ilay Rather companionship is in this verse To follow Follow the way of those who turn in repentance to me So don't accompany them But as for following And taking as role models Who do we do that with? Those who make inaba, those who go back to Allah subhanahu wa ta'ala in repentance And as some of the Mufassireen mentioned The way of the sahaba, the way of the companions of the Prophet Sallallahu alayhi wa sallam

Ibn al-Qayyim rahim Allah ta'ala he says Al-munib feehi sifatan arba'a The munib, the one who returns back to Allah subhanahu wa ta'ala all the time In worship and repentance He says there's four elements First one is He has a love for Allah subhanahu wa ta'ala The second one is He has humility before him The third one is he's turning to him And the fourth one is He's turning away from anything and everything Other than him Anything and everything Other than Allah subhanahu wa ta'ala He turns away ... ... ... ... ... ... ... Be patient with those who call upon their lord In the morning and the evening Seeking his pleasure And do not obey those whose heart We have made heedless of our remembrance And those who follow their desires And whose affair is ever in neglect So we follow the good people Those who are on the path of the companions And the companions themselves Obviously before everything And we should know that The Prophet salallahu alayhi wa sallam has said ... ... A man is upon the religion of his friend So let one of you look at Whom he takes as friends And be with those who act In the sake of Allah subhanahu wa ta'ala Worship Allah, their behaviour and their character Is for Allah and is by Allah subhanahu wa ta'ala

Especially if you're young Remember that always as a young person You are a target for shaytan Shaytan wants to misguide you And one of the best Ways to stay away from that is to have good companions The wolf He's from the shah The sheep that is alone And as for the two and the three It is more far from those two Similarly with shaitan, when you're alone and you're trying to walk alone and you're gonna be alone and so on and so forth, that's when shaitan comes. That's when shaitan comes.

So have good companionship and honor your brothers and sisters and be good to them and treat them with sincerity and dignity, treat them with sincerity and dignity and give them their rights and keep away from their flaws and their sins. Nobody's perfect. Never look for the perfect companion because they do not exist. Some people, only what is perfect. So they go their whole lives without having a companion, why? Because every time they choose a companion, a friend, they befriend someone, what happens? They find a flaw and then they leave that person and then they go to the next person and they find a flaw. The perfect person doesn't exist.

So you need to accept it, you need to accept your brother as he is and encourage him to do better and together grow as Muslims and the issue of brotherhood is very important. Look at the Prophet salallahu alayhi wasalam, when he first came to Medina, one of his first actions كان يؤاخذ بين المهاجرين والنصاريين, he made brothers between Muhajirin and Nasar, rather the love that they had for each other is one of the blessings of Allah subhanahu wa ta'ala, لو أنفقت و ألف بين قلوبهم, Allah subhanahu wa ta'ala mentions it as a blessing and he says لو أنفقت ما في الأرض جميع ما ألفت بين قلوبهم, if you would have spent everything that is in earth in terms of charity, you would spend it, just to have them, this love that they have for each other, you would not be able to, you would not be able to.

Show leniency to your brothers, be good to them and you always use the best of speech, be careful how you speak to each other, Allah subhanahu wa ta'ala said وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِي أَحْسَنُ, say to my servants, use the best of speech, why? Why is that? إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ Indeed, Shaytan is there and tries to cause strife between them, tries to make them turn against each other because he knows with their brotherhood they are able to do a lot of khair, so what does he do? He tries to use the فَلَتَاتِ اللِّسَانِ, whatever you mistakenly say, whatever you accidentally say, what sometimes you say as a joke and your brother takes it the wrong way, that's what they use, so Allah subhanahu wa ta'ala commanded us to use the best of speech, وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِي أَحْسَنُ, say that بس إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ الْإِنسَنِ عَدُومٌ وَمُهْمُ بِيْنَهُمْ is our enemy, and he always uses these issues, especially today where we have a lot of ways to talk to each other, before you had either you wrote a letter or you wrote to the person physically, right, now you can send a message, you can FaceTime, you can video call, you can do whatever you want, the drawback of some of these new gadgets or new technologies that we have is that sometimes you might be like when you are physically with a person, he sees the whole of you, he sees your state of mind, he sees your body language, he sees what state you're in, right, he knows generally about where you just come from and so on and so forth, but when you text him or you message him or you call him or her, you don't see what they're going through, they might have had a bad day, they might have had a long day at work, they might answer in a way that is completely reasonable to them, but when you see it, you get mad because you find it to be a message that is a bit hostile, passive-aggressive, whatever you call it.

Here we need to have excuses for each other as well, and also as the person sending, make sure that you send something that is not open up to interpretation, and if you're not able to in that split second, then you don't have to respond every time instantly, this issue of instantly always responding causes more harm than good, right, and as a recipient, have Husnul Dhan, think good thoughts of your brother or sister, and excuse them, you don't know what they're going through, maybe they are in a state of distress, they're searching for something, the person might be at the register trying to respond to you as they're paying for their groceries, whatever the case may be. So we need to do better from both sides.

Then he said, Allah SWT says, يَا بُنَيَّ إِنَّهَا إِنتَكُمْ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي سَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِبِهَا اللَّهُ Oh my son, as we said earlier, my son, my son, ya bunayya. Now Luqman al-Hakim turns his son's attention to constantly being aware of Allah SWT, and that Allah SWT watches over him, and that Allah SWT sees him, and he puts forth an example that is very descriptive, he says, ya bunayya, oh my son, even if it should be as small as a mustard seed, and it should be within a rock, the mustard seed is within a rock, or anywhere, in the heavens or the earth, Allah SWT will bring it forth. إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ Allah SWT is Al-Latif Al-Khabir.

So here he encourages his son to practice this issue of muraqaba, which is to worship Allah SWT as if you can see him, and if you cannot see him, then you should know that he sees you, as the Prophet SAW mentioned in the famous hadith of Jibreel. And this state of worshipping Allah SWT is the highest state, where a person walks around this earth, and feels the sight of Allah SWT, and knows that Allah SWT is seeing him, and he wants his son to understand this, that Allah SWT observes all actions, dhaahiran wa batinan, inwardly and outwardly, even your thoughts, Allah SWT knows your thoughts.

Also, it is mentioned in some of the tafaseer that it was actually Luqman's son who asked him, does Allah SWT see everything? And that's when Luqman answered with this statement. And as Allah SWT sees everything, and hears everything, and knows everything, everything will be put out into the open on the day of judgement. فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ Whoever does an atom's weight of good deeds, he will see it, and whoever does an atom's weight of evil deeds or evil, he will also see it. فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ فَلَنَقُصَّنَّ عَلَيْهِمْ بِعِلْمٍ وَمَا كُنَّا غَائِبِينَ We will ask the messengers, and we will ask those who received the message, and we will ask the messengers themselves. And we will tell them about their deeds. فَلَنَقُصَّنَّ عَلَيْهِمْ بِعِلْمٍ وَمَا كُنَّا غَائِبِينَ

A benefit from this verse is also that Allah SWT's attributes are mentioned. لطيفٌ خبير Luqman is keen to teach his son about Allah SWT. So first he teaches him about Tawheed. And now he's teaching about the Sifat of Allah SWT, the attributes of Allah. And he combines them to teach his son on Allah SWT's greatness, and his Sifat, his attributes, and his right to worship. So he can understand Allah SWT properly. And when he understands and knows Allah, gets to know Allah SWT, then he understands how to act in obedience to Allah SWT. And therefore he says, هو اللطيف الخبير Allah SWT is the لطيف, the one who has most knowledge about the most subtle details. And he acts with such detail that is almost impossible for mankind to perceive. And he is الخبير, the one who has knowledge of the reality. This is Allah SWT. That's who you're worshipping, Luqman says to his son. And that's the one you should be fearful of.

And this is teaching, again as I said, تربية, teaching our children about who Allah SWT is. And giving them a balanced understanding about Allah. Sometimes we give an unbalanced understanding about Allah. We only mention that Allah SWT is شديد العقاب, he's the one who punishes. We only mention that if you do that, Allah SWT becomes angry with you. If you do that, Allah SWT will punish you in the hellfire. And then our children sometimes grow up with an unhealthy fear of Allah SWT. It's not balanced.

Balance is what? Teaching them about the benevolence of Allah, the mercy of Allah. Allah SWT is غفور, he's the forgiver, الرحيم, التواب and so on and so forth. And we also teach them about this aspect. So we combine them. If we don't, then that's an unbalanced way to teach about Allah SWT. And that causes our young ones to develop an unhealthy fear to Allah. And that's my understanding of why sometimes people actually ask, Is Allah SWT able to forgive my sin that I did so and so? Just the fact that the person is asking the question shows that the person has not really understood Allah SWT. He has not really understood who Allah is. Because if he would have understood who Allah is, he would know Allah غفور الرحيم. That Allah SWT is the one who forgives all of it. يَا عِبَادِيَ الَّذِينَ أَصْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَحْمَةِ اللَّهِ He would have understood this. Don't lose hope in the mercy of Allah. He would have understood that Allah SWT is the one who forgives every sin. إِنَّ اللَّهَ يَغْفِرُ الظِّنُوبَ جَمِيعًۭا As long as you repent. But that understanding of Allah SWT, that healthy, balanced, proper, correct understanding of Allah SWT is not there. And this is what Luqman, with this verse and other verses, is trying to teach his son.

Then he said, يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَى عَنِ الْمُنْكَرِ وَاسْبِرْ عَلَىٰ مَا أَصَابَكِ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ He says, oh my son, establish the prayer. And if you look through the Qur'an, from the beginning to the end, you would never find that Allah SWT just says to the people, صلوا, pray. In whatever shape, way or form you want to pray, just pray. As long as you pray is fine. لا Allah SWT says, أَقِمُ الصَّلَاةَ Establish prayer. And there's a difference between establishing the prayer and praying. Praying, a person might pray in a flawed manner. لكن إِقَامَةِ الصَّلَاةِ This implies that there is a foundation that is something that is consistent with what Allah SWT has commanded and what the Prophet SAW has taught his companions, such as making wudu correctly, making sure that the water reaches every spot that it's supposed to reach, standing up, having this khushu' that they are standing in front of Allah SWT. They are about to pray, they are about to face the Lord of the heavens and the earth. And then that they pray according to the Prophet SAW's prayer. This is establishing prayer. And this is the most important thing after tawheed.

So he began with tawheed, and now he's giving him advice about الصلاة, which is الرقم الثاني, which is the second pillar of Islam. And as the Messenger SAW has said, مِفْتَاحُ الْجَنَّةِ الصَّلَاةِ The key to Jannah is what? Is prayer. وَمِفْتَاحُ الصَّلَاةِ الطَّهُوءُ وَالْوُدُوءِ And the key to prayer is wudu. And we always remember Allah SWT throughout our prayer. فَعْبُدِنِي وَأَقِمِي الصَّلَاةَ لِذِكْرِي Allah SWT says فَعْبُدِنِي وَأَقِمِي الصَّلَاةَ وَأَقِمِي الصَّلَاةَ And establish prayer for my remembrance. So we remember Allah SWT. This connection, we are in need of it. الله هو الغني والحميد He's Ghani, he's the rich. He's not in need of his servant. Rather the servants are in need of him. And that's why we pray. We need this connection with Allah SWT. The Prophet SAW, whenever something caused distress to him, فَزِعِلِ الصَّلَاةَ He would run to prayer.

There's a left here that's beautiful, which is Luqman, after advising his son that Allah SWT sees everything that he does, he says, you have to pray. If that is the case, that Allah SWT sees everything that you do, then you have to go pray. He sees that if you're praying or not, he sees that whether you're grateful or not, he sees that are you establishing Tawheed or not, and then he commands him to go pray.

And establishing prayer, as we mentioned, is not just praying by اقامتها مع فروضها وأركانها وواجباتها To establish prayer alongside with its pillar, with its conditions, with its واجبات, obligations, and so on and so forth. Also to pray regularly. هذا من اقامة الصلاة To pray according to how Allah SWT has ordered us to pray. And we all know the dangers of not praying. And that the one who doesn't pray يحشر يوم القيامة مع قارون وفرعون وهما As we talked about companions, these are not people you want to be companions with on the Day of Judgment. قارون وفرعون وهما These are not people you want to be resurrected with on the Day of Judgment. These are from the worst of disbelievers. فرعون who actually claimed that he was Allah SWT. Is that a person you want to be resurrected with on the Day of Judgment? To not pray. It's dangerous territory. And one should fear Allah SWT.

Also from اقامة الصلاة is to involve your family. And this is what Luqman is doing. And this is what is attributed to Ismail AS, the Prophet of Allah SWT. وكان يأمر أهله بالصلاة والزكاة He used to command his family with prayer and zakah. And Allah SWT has commanded us as well. وأمر أهلك بالصلاة واستبر عليها Command your family. Allah SWT said to the Messenger, Command your family with prayer. That we are included also. It is required from us to command our families with prayer.

And prayer is something that actually protects you. إن الصلاة تنهى عن الفحشاء والمنكر Prayer prohibits you from sins and immorality. فحشاء, immorality and sins. And therefore by mentioning the importance of prayer And instilling it in his son, Luqman is ensuring that his son grows up Not only with his strong Iman, his strong Tawheed But also in actions.

ولذلك, one of the most important things to do is To raise your children upon good deeds from a young age. يعني, sometimes you get amazed by people saying No, they're too young to pray. Don't wake him up. They're too young to fast. Don't let them fast. They're too young, they're too young, they're too young. So when is the child going to do these things? When it's too late. وَيَنشَأُ نَشَأَةُ الْفَتْيَانِ مِنَّا عَلَىٰ مَا كَانَ عَوَّدَهُ أَبُوهُ The child grows up with the things that his father used to make him do. And from experience we see that the child who prays from an early age As soon as he's supposed to pray from seven بُرُوهُم بِالصَّلَاةِ لِلسَّبْعِ Order them to pray when they're seven years old. The Prophet ﷺ did not say wait till they were twelve. Seven. And if they were too young, the Prophet ﷺ would not have said To order them to pray when they were seven. And by experience as I said, when we see a young boy or a young girl Praying at an early age, they'll stick to it. But if they wait and they wait until they're twelve Wait till they're fifteen when they're obligated to pray Then generally they're not used to it. They find difficulty in being consistent with it. إِلَّا مَنْ عَسَمَ اللَّهِ Except for the one Allah ﷻ protects.

He said وَأْمُرْ بِالْمَعْرُوفِ وَانْهَى عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكُ Enjoy what is right. Forbid what is wrong. And have patience with whatever befalls you. وَهَذَا مُهِمٌ It's almost as if the person said Now that you know good from evil, right from wrong As a Muslim you should desire to teach the other people the same. As a Muslim you should desire to teach the other people the same. A Muslim does not safeguard or gatekeep their religion. It's not something that we keep to ourselves. And we never tell the people about the goodness that our religion has brought. Rather we should engage in teaching the people the good that we know. وَأْمُرْ بِالْمَعْرُوفِ وَانْهَى عَنِ الْمُنْكَرِ Teach the people about ma'ruf. And teach them to stay away from al-munkar, from what is haram.

And this is why we as a Ummah, Ummah Muhammadin ﷺ became the greatest of nations. كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ You are the best community, the best nation that was ever raised among humankind. Why? تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ You enjoy what is right and stay away from what is evil. And you forbid from what is wrong. وَتُؤْمِنُونَ بِاللَّهِ So Allah ﷻ mentioned the first thing. He said تَأْمُرُونَ بِالْمَعْرُوفِ And then he mentioned the Iman. Showing you how important it is to teach the people the good and prevent them from doing evil. And this is how the religion is kept. If everyone saw everyone making mistakes and nobody ever spoke up, how will people learn? And that's why Imam Ahmad said what? If you're silent and I'm silent, who will teach the ignorant? The person might be doing it because he doesn't know better. But you as you, the person who knows better, what's your excuse? Some people sometimes fall into sin by being silent. By not saying what is correct.

We need to know in terms of da'wah, we need a lot of things. And this issue of da'wah is a massive issue. I just want to mention some few points which is, First and foremost, engaging in da'wah requires knowledge and requires wisdom. As we said, اُدْعُوا إِلَىٰ سَبِيلَ رَبِّكَ بِالْحِكْمَةِ Allah SWT mentioned wisdom. So that's a requirement. And also a requirement is knowledge. فَاعْلِمْ أَنَّهُ لَا إِلَهَ إِلَىٰ اللَّهِ Know. And when Mu'adh RA was sent to Yemen, and Mu'adh is one of the most knowledgeable of the companions of the Prophet SAW. When he was sent to Yemen, what did the Prophet SAW say? He taught him. He said, this is what you're going to face, this is what you're going to meet, and these are the people you're going to deal with with, and this is what you should call them to. So knowledge is important, it's vital. Whatever you are forbidding from, you need to have knowledge of it. And whatever you are calling to, you need to have knowledge of it.

And also, if you are a person who wishes to engage in da'wah, then you need to study. There's a difference. Sometimes people say, the Prophet SAW said, بَلِّ وَعَنِّي وَلَوْ آيَة So I'm going to take the mic and I'm going to speak. That's not the understanding of the hadith. That's not the correct understanding of the hadith. The messenger who said that, SAW, he also required knowledge. He also required knowledge. And therefore the correct understanding of the hadith is the person who understands a mas'ana. Can share it with his people in this immediate circle. But taking the mic and making what we call a تَصَدُّرُ لِتَدْرِيسِ النَّاسِ To teach the people in a general and am' way, then that requires knowledge. It's an important aspect of the da'iya, we call it in Islam, to have rifq when calling to Allah SWT. مَا كَانَ الْرِفْقُ فِي شَيْءٍ إِلَّا زَانَةً Rifq is not placed, gentleness is not placed in something, except that it beautifies that thing. إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقِ Indeed, Allah SWT is Rafiq, He's gentle and He loves gentleness. So, we need to be gentle in terms of da'wa and when we're teaching people, according to the best of our abilities, obviously. And the default position of our da'wa is to be gentle with the people.

وَاسْبِرْ عَلَىٰ مَا أَصَابَكَ Al-Qudsu bi-Rahimah Allah SWT, he said, The person who tries to change المُغَيِّرُ يُؤْذَى أحياناً The person who tries to change the conditions of the people, sometimes he would be harmed. And here comes the command that, وَاسْبِرْ عَلَىٰ مَا أَصَابَكَ Have patience, have patience with whatever befalls you, have patience. Do not complain, unless you're complaining to Allah SWT. قُلْ إِنَّمَا أَشْكُبَتْثِي وَحُزْنِي إِلَىٰ اللَّهِ But be patient, and patience is one of the greatest acts of worship in Islam. As we mentioned earlier, الصبر والشكر. Now we've come to the issue of صبر. We've dealt with the issue of شكر, صبر. To be patient with whatever befalls you in terms of correcting the people's conditions. People are not always going to like what you're saying. People are not always going to be pleased with what you say. And you need to be patient with it. صَبْرُ عَلَىٰ أَذَا النَّاسِ And this is better than just leaving the people, as the Messenger ﷺ said. And the one who is with the people, and is patient with their harms, is better than the one who leaves the people, and is not patient with them or their harms.

And also, generally صبر is required أَمَةً Whatever befalls you, we are required to be patient. قُلْ إِنَّمَا أَشْكُبَتْثِي وَحُزْنِي إِلَىٰ اللَّهِ You see Ya'qub ﷺ, when he lost his son Yusuf, he said what? فَصَبْرٌ جَمِيلٌ فَصَبْرٌ جَمِيلٌ And also, being patient from sins. And here we have the example of Yusuf ﷺ, the son of Ya'qub. When the wife of the Aziz tried to seduce him, he was patient with staying away from the sin. And also, in the issue of staying patient with what Allah ﷻ has commanded you to do. And those are the three categories of patience. Patient with the commandments of Allah ﷻ, that you stick to them, you do them. And patience with staying away from the sins. And patience for whatever befalls you as a Muslim.

And عَاقِبَةُ الصَّبْرِ حَمِيدًا The final stage of sabr is always the best stage. Because Allah ﷻ rewards إِنَّمَا يُوَفَّى الصَّبِرُ أَجْرَهُمْ بِغَيْرِ حِسَابٍ Allah ﷻ rewards the patient people without counting, without حساب. And also even in this dunya, the reward might be even in this dunya. After Yusuf ﷺ was put into the well, was sold, was seduced by the woman, was put into jail, what did they say? إِنَّهُ مَن يَتَّقِي وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيرُ أَجْرَ الْمُحْسِنِينَ He who is patient and who fears Allah ﷻ, then Allah ﷻ does not allow the reward of those who do good to be lost. Allah ﷻ does not do it. He was patient. Look at the end result of patience. The end result of patience.

And that's why Ibn Qayyim said, he said, The path to truth is an uphill climb. Going towards the truth and being patient with it is an uphill climb that leads the traveler to what is excellent and lofty. You're going up. Eventually you'll reach the top. While the path of falsehood is a downhill, right? Downhill slide. Meaning that you're going down and you find it easier to go down. The person who's climbing upwards finds it difficult and he gets tired. The one who goes down, it's always easier, right? But then he said that leads the traveler to the lowest of low. That leads the traveler to the lowest of low.

Finally he said, وَلَا تُصَعِرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِي فِي الْأَرْضِ مَرَاحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٌ And do not turn your cheek in contempt towards people. And do not walk throughout the earth in kibr, right? Indeed Allah ﷻ does not like every self-deluded and boastful person. So the word, because now there's an adab that Luqman is teaching to his son. He says to him, وَلَا تُصَعِرْ خَدَّكَ لِلنَّاسِ Do not turn your cheek away from the people.

And the word, تصعير الخد, meaning turning the cheek like that, in the Arabic language originally, it was used when the camel was afflicted by a sickness that caused them to turn their heads. Caused them to turn their heads. It was like turn their heads in an unnatural sense and their heads would become stiff. وَمِنْ هُنَاكَ سُمِّيَ تَصْعِيرٍ They turn their cheeks, they do the thing called تَصْعِير. However, it was later on used against people, the person who looks away from the people in an arrogant manner. And the person is speaking to him and he looks away. And this is so common, subhanAllah. And this is completely against the sunnah of the Messenger ﷺ. The person is speaking to you and you are arrogantly turning away. You are looking at different places. Or sometimes, which is even worse, you're looking down to your phone. You're looking down at your phone, you're barely paying attention to what the person is saying. This is not from good akhlaaq. وَلَا تُصَعِرْ خَدَّكَ لِلنَّاسِ Why? Because it's a trait of كبر, pride. And the Prophet ﷺ has said, The one who has مثقال and atom's weight of كبر in his heart will not enter paradise.

However, we need to define also what pride is. We need to define what pride is. So some people think that just having good clothes and just having good cars and this and that is prideful. The Prophet ﷺ, he said, إِنَّ الرَّجِلِ يُحِبُّ أَن يَكُونَ سَوْبُهُ حَسَنًا وَنَعْلُهُ حَسَنًا A person likes his clothes to be nice and his shoes to be nice. And the Prophet ﷺ said, إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الجَمَالَ Allah subhanahu wa ta'ala is the beautiful one and he loves what is beautiful. الكبر, pride, is to reject the truth and look down on people. And subhanAllah, in a small, short, concise sentence the Prophet ﷺ perfectly defined for us what كبر is. So كبر is something that we can see is going against the truth. Or looking down on people. And generally those two are connected. Those two are connected.

Generally a person goes against the truth. Why? Because he looks down upon the people coming with the truth. And we have this example so many times. The person says, I cannot be wrong. It's impossible for me to be wrong and for that and for that to be right. He's below me, he's beneath me, he's under me. He cannot be guided and I am misguided. Therefore I need to deny whatever he comes with, even if it's the truth. And this is what happened to Quraysh. Quraysh, some of them denied the truth purely because it came from the Prophet ﷺ. Bani Abd Manaf, the Prophet ﷺ was from Bani Abd Manaf. And the other tribes, the other sub-tribes of Quraysh refused it because he was not from their tribe. And one of them who mentioned this explicitly was Abu Jahl. May Allah treat him as he deserves. They said, Minna Nabi, they said from us as a messenger. How can we compete with that? He said, I'll never believe in him. I'll never believe in him. So kibir is seeing other people as beneath you or going against what is haqq. Because of the fact that you're not the one who had the message in the beginning with. You cannot be wrong. Why? Because you're too prideful. You must always be in the right. Why? Because you're too prideful and so on and so forth.

And then he said, Do not walk with humility upon the earth. Do not walk arrogantly. And a lot of people do this. They walk in an arrogant manner. And this is only allowed in terms of battle. Otherwise, it's not allowed. Rather, the person is to walk humbly at a moderate pace. Neither too slow, too fast. Nor too lazy, nor too laid back or excessively fast. Rather, the person is to walk in a moderate manner, maintaining the middle path. Ata'a radiyaAllahu ta'ala said, Walk in sakinah and walk with some sort of haybah. Like calmness, tranquility. And he said, Walk hauna. They walk gently. They walk gently.

And finally, he said, Be moderate in your pace. Do not walk too fast or too slow. And lower your voice. The most disagreeable of sounds is the sounds of the donkeys. So Luqman here advises his son not only to be humble in terms of his pace, how he walks. And also, the way he treats other people. He says also, the way you talk to people as well. Do not shout. Be humble. Have humility. Do not raise your voice unnecessarily to a dramatic level. And he says, And this shows you that it's not just what we say. It's how we say it. Some people said, as I mentioned earlier, I just said the truth. Yeah, but you shouted it in his face. Why should he listen to you? It's not just what you say. It's how you say it. And this takes us back to the issue of hikmah. That it is to say the correct thing in the correct manner and at the appropriate time. At the appropriate time.

These are the advices of Luqman al-Hakim. I've tried to summarize as much as possible. Whenever you read these advices from Luqman, It always opens new doors to you that you were unaware of the first time you read them. And they are advices that are in the Qur'an. Allah SWT has praised them by the very fact that he's let them be a part of the Qur'an. Let them be part of the Qur'an. They highlight the issue of being thankful to Allah SWT. They highlight the issue of having hikmah. They highlight the issue of tawheed. The greatest of issues. The biggest issue. And the one that Luqman al-Hakim began with when he was talking to his son. They talk about the virtues of the parents. And how we are to revere them. They talk about always being careful in what you do and what you say. Because Allah SWT sees you. And makes sure to pray and do your good deeds. And also to be a humble person. And have good manners according to the manners of Islam.

Also, making sure that the most important thing is your religion. All of these are facts of religion. This shows you how important your religion is. In these verses, what is prioritized? Is it your deen or your dunya? It's your deen. Rather your deen, your religion is the most important thing. وَهُوَ الرَّقْصُ مَالِكُ It's the thing that you will enter your paradise with. Therefore a person must also always be wary for his religion. And never place too much value in this dunya. We will all leave this dunya eventually. No one knows when or where. No one knows when or where we're going to die. But the fact that we're going to die is something that is undisputed. However, all we can affect and all we can do is make sure that we die upon the religion of Islam. مَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلَى اللَّهِ دَخِلَ الْجَنَّةِ Whoever's last speech is la ilaha illallah will enter paradise.

And as a benefit, Al-Bayhaqi r.a mentions in his book, شُعَبِ الْإِمَان That when the person bearing the good tidings of Yusuf's history basically, the Yusuf situation to Ya'qub that he was alive and he was carrying the shirt. إِذْ هَبُوا بِقَمِيسِ هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا When this was being done, Ya'qub had one question. He said, عَلَى أَيِّ دِينٍ تَرَكْتَ يُوسُف؟ Which religion does Yusuf have? Look at, he's been away so long. He's been crying, he became blind, he said, فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا All of this, right? And the first question out of his mouth was, Is he poor? Is he rich? Does he have lands? Is he a king? Is he a person of status? He was the vizier of the king. He didn't care about none of that. He said, عَلَى أَيِّ دِينٍ تَرَكْتَ يُوسُف؟ Which religion? And he said, عَلَى الإِسْلَامِ The person said, الإِسْلَامِ أَلْآنَ تَمَّتَ النِّعْمَةِ Now the blessing is complete. When he heard about the religion, that he was still upon Islam, was upon the religion of Ibrahim a.s. That's when Yaqub a.s. said, This is the best thing that could have happened.

And finally, I just want to leave you with one of the final verses of this surah, which is somehow a conclusion of all we've said. Which is when Allah SWT says, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمٌ لَا يَجْزِي وَالِذُونَ عَنْ وَلَدِهِ Fear your Lord and fear a day when no father will avail his son. You get advice, you can tell, you can do this, you can do that, but when it's over, it's over. يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمٌ لَا يَجْزِي وَالِذُونَ عَنْ وَلَدِهِ وَلا مَوْلُودٌ هُوَ جَازٍ عَنْ وَلِدِهِ شَيْئًا Nor will a son avail his father at all. إِنَّ وَعْدَ اللَّهِ حَقٌّ The promise of Allah SWT is the truth. فَلَا تَغُرَّنَّكُمْ مِنْ حَيَاتِ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورِ

We ask Allah SWT to let us benefit from this knowledge. And we ask Allah SWT أن يَهَبَ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَيَجْعَلَ لَنَا مِنْ مُتَّقِينَا إِمَامًا وَنَسْأَلُهُ جَلَّ فِي عُلَاهِ أَنْ يَأْتِيَ نُفُوسَنَا تَقْوَاهَا وَأَنْ يُزَكِّيهَا خَيْرٌ مِنْ زَكَّاهَا إِنَّهُ وَلِيَّ ذَلِكَ وَالْقَادِمُ عَلَيْهِ This is what Allah knows best. And may Allah's peace and blessings be upon our Prophet Muhammad. سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ