End of Ramadan
By Nouman Ali Khan | 2026-01-08T17:02:49.579322+00:00 | Topic: Ramadan
End of Ramadan - Khutbah by Nouman Ali Khan
Opening Praise and Salutations
اَلْحَمْدُ لِلَّهِ، اَلْحَمْدُ لِلَّهِ خَالِقِ الْوُجُودِ مِنَ الْعَدَمِ، وَجَاعِلِ النُّورِ مِنَ الظَّلَامِ، وَمُخْرِجِ الصَّبْرِ مِنَ الْأَلَمِ، وَمَوْلَى التَّوْبَةِ عَلَى النَّدَمِ. فنشكره على المصائب كما نشكره على النعم، ونصلي على رسوله الأكرم بشرف الأشام والنور الأتم، والكتاب المحكم، وكمال النبيين والخاتم، سيد ولد آدم الذي بشر به عيسى ابن مريم، ودعا بعثته إبراهيم عليه السلام، حين كان يضع قواعد بيت الله المحرم. فصلى الله عليه وسلم وعلى أتباعه خير الأمم الذين بارك الله بهم كافة الناس العرب منهم والعجم
"[All] praise is [due] to Allah, who has not taken a son and has no partner in the kingdom and has no protector out of humility. And glorify Him with [great] glorification."
"[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance."
Standard Opening Formula
اَلْحَمْدُ لِلَّهِ الَّذِي نَحْمَدُهُ وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ، وَنُؤْمِنُ بِهِ، وَنَتَوَكَّلُ عَلَيْهِ، وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْهُ فَلَا هَادِيَ لَهُ، وَنَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَنَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ ، أَرْسَلَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا. فصلى الله عليه وسلم تسليماً كثيراً كثيراً، أما بعد. فإن أصدق الحديث كتاب الله، وخير الهدي هدي محمد صلى الله عليه وسلم. وإن شر الأمور محدثاتها، وإن كل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار
Opening Quranic Verse
قال الله عز وجل في كتابه الكريم، بعد أن أقول أعوذ بالله من الشيطان الرجيم
"And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those one will be questioned."
"And do not walk upon the earth exultantly. Indeed, you will never penetrate the earth, and you will never reach the mountains in height. All that - its evil is ever, in the sight of your Lord, detested."
رب اشرح لي صدري ويسر لي أمري واحلل عقدة من لساني يفقهوا قولي، واللهم ثبتنا عند الموت بلا إله إلا الله، واللهم اجعلنا من الذين آمنوا وعملوا الصالحات، وتواصوا بالحق وتواصوا بالصبر، آمین یا رب العالمين
Introduction to the Topic
In today's khutbah, I'd like to share with you some thoughts on ayahs number 36, maybe even 37 of surah al-Isra. This is towards the end of the passage that I've been discussing over the last few weeks in khutbah that Allah عز وجل gave to Rasul صلى الله عليه وسلم in surah al-Isra, almost summarizing the teachings of the previous scriptures. So this is how Ibn Abbas رضي الله عنه describes a summary of the commandments of the people, of what was given to the people before us.
The Command: Don't Follow What You Don't Know
Towards the end of this passage, Allah عز وجل says وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ and don't pursue, actually means to follow in the footsteps of someone, and so don't follow up or don't get behind what you don't know anything about. If you don't know about something, don't become a follower of it. So تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ
The Balance Between Trust and Knowledge
And what this means isn't just, well, if you didn't verify everything yourself, you can't follow it, because at some level, knowledge is about trust. At the end of the day, even those who believed in Rasulullah صلى الله عليه وسلم placed a trust in him. And those who learned from the sahaba placed a trust in them.
And those who learned from the tabi'een placed a trust in them. And the greatest of scholars, their students placed a trust in their teacher, etc. So, at some level, there's trust.
You can't sit in a class and every time the teacher opens their mouth and say, where'd you get that from? Where's that from? I don't trust you. Prove it to me. It doesn't work that way.
The Evolution of Student-Teacher Relationship
But, there is a point where you learn enough on your own, where you get to the point where you can make sense of things and verify things and authenticate things, where you might even diverge from your teacher. Where you might even say, okay, I learned something from my teacher, but now that I know enough to do my own study, or I've gotten past the training wheels to be able to do proper research, now I can come to a conclusion that, oh, I don't agree with this portion or that portion, because I feel that the truth more lies with something else. So, what Allah عز وجل is telling us is something very powerful.
There's a balance between, on the one hand, taking knowledge from those that we trust. At the end of the day, the relationship between a teacher and a student is a relationship of trust. You don't know any better.
A child cannot verify the times table with their teacher. The teacher is going to tell them, they're just going to memorize it, they're just going to learn it. Later on, they can see, oh yeah, that was right, and they can see it for themselves.
The Progression of Learning
But there will be a time where they can see it for themselves. So, if somebody's teaching you Tajweed, for example, reciting the Quran properly, and they say, this is a ghunnah, you say, prove it to me. You can't go that way until you learn it enough, and then you can go to other teachers or other sources and say, oh my goodness, my first teacher, the way he taught me a ghunnah, maybe there's some adjustments to be made.
That can happen. So, there's a beginning where you place almost entirely a trust in a teacher. But then you get to a point where you can start thinking for yourself, and you can get to the point where you can start asking more intelligent questions.
And it is at that point that the nature of the relationship between a teacher and a student, it changes. It becomes more a discussion than a one-way street. In the beginning, the teacher's holding your hand, walking you through every basic thing.
But then when the student gets advanced enough, like even for my Arabic students, for example, in the beginning, I have to hold their hand and literally walk them through every basic thing. But then later on, they can say, Ustadh, I read in this book what you said this. Or I researched here, and they're saying this about this principle of grammar, but you're saying this.
Where did you get your concept from, et cetera? And we can have a debate and a discussion. And in some cases, I can even be corrected and say, you know what? I'm going to revise what I used to think. And the student can actually end up teaching the teacher something.
Knowledge Progression in All Fields
This is how knowledge moves forward. And this is not just how knowledge moves forward in the learning of our religion, but knowledge in general. I mean, science or the knowledge of history or the knowledge of architecture, any field of knowledge, the only way it moves forward is people learn from those who know more.
And then once they learn enough, they start exploring on their own. And then that field is furthered. Now more exploration has happened. More is learned now. So what we know about medicine today is built on the backs of those from previous generations that knew medicine much less than us, but we wouldn't know what we know if we didn't build it on top of what they had. So that's an entire progress, that entire evolution of thought and of knowledge.
The Humility of Knowledge
That's captured so beautifully in these words, don't pursue what you don't have knowledge of, meaning what you know should be based on something to start with. Have some basis and then start. And then you know the limits of what you know.
So if I've learned something, you and I should have no hesitation in saying, as far as what I've learned, this is what I know to be true. As far as what I've learned. And then you don't go beyond that and say, well, I know everything that there is to know about this subject.
I know the entire truth of it. Because that means we don't understand the concept of (فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ - fawqa kulli dhi 'ilmin 'aleem). Allah described that actually occurs in Surah Yusuf.
Above everyone that possesses knowledge is someone who knows more. And above all of that is Allah عز وجل Himself (فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ - fawqa kulli dhi 'ilmin 'aleem).
Limited Perspectives
Think of it this way. Not even about learning sciences or a subject, but even learning about a situation. You're looking at something from this, you know, your eyes can only give you this angle.
So you saw a car accident from, you know, across the street you saw a car accident. But you saw it from your angle. And the camera, the street light camera, saw it from a different angle.
And people on the other side of the street saw it from a completely different angle. Now from your angle, you see that someone did something wrong. But you're missing out on the other angles.
And from their points of view, maybe it's a completely different scenario. Maybe something else happened that you didn't even take into consideration because you were blinded by it from the limits of your point of view. You understand? So our point of view is actually limited.
Acknowledging Our Limitations
And the first thing in knowledge is to understand the limits of our point of view. You can't move forward if you don't acknowledge, and I don't acknowledge there are limits in my point of view. There's only so much that I can know.
And if I don't humble myself to that reality, then I will become a know-it-all without knowing much at all. I'll act like, I'll feel like I know everything. I've already got everything figured out while I haven't gotten anything figured out.
I'm getting ahead of myself. But in the next ayah, Allah will talk about arrogance. That's not a shock, is it? Because now in this ayah, Allah is talking about don't follow things you don't know about because when you do get in the habit of becoming confident about things that you actually don't authentically know.
The Danger of False Confidence
And you can't even admit that to yourself. You start confusing your opinion on something or your limited perspective on something as the fact, the universal truth, right? It's interesting, like they say, they talk about the universal laws of science and physics, the universal laws of the universe, or the universal truths of the physical universe. The physical universe has, if we understand it, if science has been able to understand it, it's less than 20% that we understand the physical universe.
If we don't even understand the physical universe between 4% and 20% according to some experts, then 80% of it is something we don't even know and yet we call it universal truths of physics or universal truths. How? We don't have access. We don't have access to be able to say this applies in all circumstances where we have absolute knowledge.
Personal Experience with Continuous Learning
Now, that's the first part of this statement. Don't follow something you don't authentically know or don't become a hardline follower of something that you don't know. In other words, even in this deen, and I can say this from some level of experience, I'm no scholar and I have no hesitation in saying that I'm a seeker, I'm a student, and there have been milestones in my own study of the Quran or my own study of trying to understand Arabic, trying to understand the words of our Prophet صلى الله عليه وسلم that I'll come across a scholar, I'll come across a discussion, I'll come across a reading, that'll completely change my view.
Like, I thought I understood this, but I didn't. And it's completely, you know, reshaped everything because I continue to tell myself I need to remain open to newer and better understanding. This is actually even a dua of the Quran.
That, you know, about tomorrow, you should say, insha'Allah, and you should say, perhaps my master will guide me to something closer than this when it comes to being upright. So the dua is not guide me to the ultimate truth, but actually guide me closer to uprightness. Closer means one more step, because the day after will be one more step, and the day after will be one more step, and nobody will claim I have all of it.
Islam's Approach to Knowledge
Right? So the dua is that we keep progressing towards the truth, keeping taking more and more steps towards the truth. And the opposite is what Allah is prohibiting. Don't become people that don't want to know. You just want to follow without knowing.
You know, in the last century, religion was, you know, deemed a culprit. Like religion is the reason why societies become oppressive and repressive. Religions suppress knowledge. Religions suppress freedom. Religions burn down libraries. Religions don't tolerate differences of view, etc, etc. So religion was the evil doer, right? And without religion, we saw a nuclear war. And we saw the kinds of, we saw a holocaust. That had nothing to do with religion, right?
But keeping that aside, when it comes to our religion, when it comes to Islam,
commanded to say, this is my path, I call to Allah with insight, basically you can say in simple English, with eyes open. I call to Allah with eyes open. I and whoever follows me.
In other words, my followers also have their eyes open. When you have eyes open, it means you observe reality. You live in the world of reason. You want to engage the world. You want to explore the world. And you want to speak now on behalf of something you blinded yourself. I already know what it is, that's it. I don't want to hear anything else.
The Quran's Challenge to Knowledge
This is why the Quran says very boldly
Bring forward your evidences. What kind of religion is this? Usually, you know, when you're trying to spread a religion, you go to, and you're trying to convert other people to your religion, you should go to the people who know the least about their religion. Go in the villages where they're the least educated about their religion and try to convert them. Because they're not going to give you much resistance. They don't know much else.
What does the Quran do? It goes after the rabbis. It goes after the priests. It goes after the leaders of the religion, the Quraysh, among others. It's challenging them and saying, Open up your books.
and read it, Quran says. Bring the Torah and read it. What kind of religion is this? Because it's challenging those it gave da'wah to on the basis of knowledge. And it inspired an ummah to become people that want to learn and want to learn and want to learn.
And every time they learn, when they learn a truth, they want to follow it. They want to act on it. They want to live by it.
The Month of the Quran
I'm sharing this with you because it's the last, it happens to be a line, I didn't intend it this way, but it's the last Friday of Ramadan. And Allah has given us something He didn't give any nations before. He gave us the eternal word of Allah that stays, that cannot be corrupted, that can only be explored more and more, that can only give more treasures, not less.
That's what Allah gave us. I'm reminded of a famous hadith of the Prophet (صلى الله عليه وسلم). He said,
(Bukhari)
Whoever has made up their mind to pursue knowledge, then let them commit to the Quran. Like in this hadith, he considers knowledge and the path to knowledge the word of Allah first, first and foremost.
So the question begs itself, Ramadan is coming to an end, and this is the month that the Quran came down in, which means Allah describes the coming of the Quran, meaning this month, not in ayat al-Baqarah, elsewhere, He describes it as a long dark night, and then finally the sun rose.
Like the night, the moon, and then as it starts getting weaker, meaning the message of Jesus starting to dwindle, it's been a few centuries, and the night becomes completely dark, and the world is in the darkest time, and then the morning lights, and this is one of the greatest events to ever happen, one of the greatest signs of Judgment Day, meaning the coming of the Quran.
As a warning to all human beings, to put all human beings in check.
The Problem of Following Without Knowledge
So this is the first part of this ayah, don't pursue what you don't have knowledge of, and don't become hard-lined, don't become passionate about something you don't know. How much of the troubles of the world are created by mobs, angry crowds, that hear something, don't know enough to know whether it's true or not, and become overly passionate about it. And want to defend it, or want to attack it, because of what they've simply heard without knowing anymore.
How many opinions are formed, how much hatred is created, how many lines are drawn, how many divisions even inside the ummah happen, because people follow what they don't actually know. And people become very passionate about something they don't know for sure, but they feel threatened, and actually some people are so entrenched in not knowing, that they warn their family members, don't learn, I've actually heard this shocking thing, it's a common thing, don't learn Quran, you're not qualified. Don't contemplate Allah's word, because you're gonna get misguided.
You need to go to someone who knows, and you know what, in seeking the legal verdicts, you need to go to someone who knows. But the word of Allah didn't come to scholars. The word of Allah came to Quraysh. The word of Allah was heard by the jinn. The word of Allah was heard by people who had no knowledge of any books before. You know, Allah describes them as a people that had, you know, the people that have no knowledge.
And they were listening to the Quran, and they were contemplating the Quran, and if you think Arabic is the only condition, and once you know Arabic you can understand the Quran, that's dead wrong. That's just not true. But the message of the Quran resonated with all of humanity.
Encouragement to Learn
Start somewhere, and don't let someone discourage you from not learning the word of Allah. And by the way, when you sincerely learn the word of Allah, you'll even learn it with humility, meaning you'll come with questions. You'll say, I don't understand this ayah. I don't understand this word. And that's when you're going to go to people who know better. You've been studying, you've been learning Quran, tell me about this ayah.
What do you understand about this ayah? You're going to read further, you're going to investigate further. That's what Allah wanted out of this waqf for us. For our minds to be engaged.
The Three Faculties That Will Be Questioned
But as I come to the conclusion of this khutbah, this last part is so powerful because it's two statements made inside one ayah. First statement was, don't follow what you don't know about.
. The second statement is
. No doubt about it, the hearing, the seeing, and the heart. Each one of them are going to be asked about.
. Some really remarkable things inside this.
The Importance of Hearing First
First of all, hearing is mentioned before anything else. Hearing first. What does that tell you? That from Allah's divine wisdom, we're learning a hint. When you really want to become a person of knowledge, you have to become what first? A listener. You have to listen carefully.
You know what it means to be a good listener? It's to let someone finish what they're saying. It's to actually completely absorb. You know what happens sometimes? We want to listen to something to pick at it what we disagree with. We want to listen to something waiting for a chance to jump. We've already got our jump ready. We're just waiting for the opening. That's not listening.
That's not how listening works. That's you listening to speak. That's you waiting to attack. That's you waiting to rebuttal. Because we're already in a defensive position. When listening happens, what that means is you put your guard down and you want to completely internalize the other's point of view. The teacher's point of view. The book's point of view. Let them say what they're saying. Hear it from the horse's mouth. Hear them out. And then when you've heard them out, then ask your questions. Then rebuttal. Then maybe you know something that disagrees with what you've heard. But the first step is hearing what you hear.
Also, Allah is, in this ayah, saying hearing will be asked about. Which means what did we spend our... This gift of hearing was supposed to be used for the pursuit of knowledge. Good knowledge. What are we using this gift of hearing for?
The Sequence: Hearing Then Seeing
And then (وَالْبَصَرَ). He says, and the seeing. So the hearing and then the seeing. And that's important. Because if you don't listen first, your seeing won't be the same. So you have to listen because, let me give you a simple example so you can appreciate this.
You see, human beings pass judgment quickly based on what they see. If somebody walked by you, they were dressed a certain way, you can't even help it, you would pass a quick judgment. That's how we process things. And if you heard them, they might shock you. They might absolutely shock you.
For example, if somebody came up here on the mic, they were expecting me to give a khutbah, and it's like a 10-year-old up here. Right? What's he going to do? What is this? And then he starts speaking and you're in shock. Wait, what is this? And he has this knowledge that you didn't expect. Why? Because we judge based on what we saw before we judge based on what we heard.
The Example of Tufail ibn Amr al-Dawsi
Rasulullah (صلى الله عليه وسلم),they wanted people not to hear him. You know, like Tufail bin Amr al-Dawsi, for example, when he came to visit Mecca, they told him, there's this man, his name's Muhammad, you might have known him from before. He's dangerous, because he's spitting out some magic that puts families against each other. So we want you to be safe. I want you to plug your ears when you go into Mecca. If you see him, just plug your ears.
He saw the Prophet (صلى الله عليه وسلم) coming. He plugged his ears. And he ran the other way. And halfway through, he's like, I'm the head of my tribe. I'm one of the best poets they have. I shouldn't be afraid of words. So he unplugged his ears. And he came back to the Prophet (صلى الله عليه وسلم). His first reaction was not based on hearing. His first reaction was based on seeing. Then he unplugged his ears. And he went to listen to the Prophet (صلى الله عليه وسلم). And he became Muslim. And then he told this story.
So, you know, the point is, hearing first, and then our perception, our view, will change. If you don't hear someone out, your view will not change. How many times Muslims complain about how we're judged based on our appearance, and we're not given a proper ear. But we do the same thing to each other. We do exactly the same thing to each other. So, but then came the third component.
The Heart: Fu'ad vs Qalb
(وَالْفُؤَادَ) The heart. And the Arabic language in the Qur'an has two words for the heart. It has (قَلْب) and it has (فؤاد)
And the word (فؤاد) comes from the verb (فَأدَ) which means to roast. So (الفئاد لحم) means when a piece of flesh is being openly broiled on a flame. Roasted on a flame.
The heart is called a (فؤاد) when it's on fire. Meaning when it's overwhelmed. When it's excited. When it's full of love. When it's full of hate. When it's full of excitement. When it's full of bravery. When it's some kind of excited emotion. When your heart's racing. That's when it's called a (فؤاد). In normal circumstances it's called (قلْب)
So it's interesting that Allah said, the hearing will be questioned, the seeing will be questioned, and your heart on fire is going to get questioned. Why the heart on fire? Why the heart that's excited?
The Danger of Emotions Overriding Knowledge
Allah (عز وجل) has taught us something remarkable beyond knowledge. The heart on fire can also be a reference to our emotions. Emotions that can go wild. Anger that can go wild. Resentment that can go wild. What Allah is telling us is even if you have knowledge, but you don't put your emotions in check, then that knowledge can become useless.
Someone could for example have hatred inside of them. Someone could have a bias. Let's just say someone has a bias against men. Or someone else has a bias against women. Even if they have knowledge, they'll use that knowledge to justify their bias. So their heart is actually so inflamed, it's pushing the knowledge in directions that the knowledge doesn't want to go. They're steering the knowledge in the wrong directions because of their (فؤاد)
The Modern Excuse of Emotional Overwhelm
The (فؤاد) can also mean, as I wrap up this khutbah, the (فؤاد) can also mean that you sometimes, you and I, act in ways that are unreasonable because we got emotionally overwhelmed and then say, well that wasn't really me. This is the real me.
Two people get into an argument. Husband and wife get into an argument. Voices are raised or things are thrown or whatever else happens. And then he comes back a couple of hours later and says, hey it's me. He says, what? Yeah, but that wasn't me. This is the real me. That was just (فؤاد) you know. When I get excited, I'm not myself. When I get angry, I'm not myself. This is my real self.
This is what they use in criminal court now. In some cases, you'll have somebody who shot somebody, right? A police officer shot before asking questions. Or somebody shot a gun or whatever, you know, hit somebody or whatever or robbed or whatever. And they say, well at that time, there was a rush of adrenaline to the brain and there was a chemical reaction taking place in some of his neurons as a result of which this impulse reaction happened. And it's because of the high stress situation and these chemicals.
It's not him, it's the chemicals. It's not him, it's the (فُؤاد). The overwhelmed emotions, that's what made him do it. It's not his fault. It's not her fault. It was just that at that time, there's a release of certain hormones and there's a release of certain chemicals and there's an overflow and that's what made me do it.
No Excuse for Emotional Actions
That's the modern scientific way of saying, hey, that wasn't really me, this is me. That's all that is. It's just an alibi to justify your emotionally erratic behavior.
What is the lesson? The hearing, the seeing, and the overwhelmed emotional heart will all be questioned. You're not going to get away with, I was really angry at the time so I wasn't myself. Or I was really depressed at the time so I wasn't myself. You shouldn't hold that one against me. Or what I said at the time is because I was really, no, everything you and I say, everything you and I do will be questioned. And not one of those things will be justified because of our emotions.
This is why we have stories in the Qur'an where people, great people are put in extremely difficult emotional situations. High stress situations. Like Yaqub (عَلَيْهِ ٱلسَّلَامُ - ʿalayhi s-salām). Like Yusuf (عَلَيْهِ ٱلسَّلَامُ - ʿalayhi s-salām). They're put in extremely stressful situations and they still act within reason because they know their heart will be questioned. You understand? They don't use the alibi, well, I was really angry at the time, that's why I did this this. No صَبْرٌ جَمِيلٌ (Quran 12:18). It's not the same.
So we're learning and we can't hide behind the fact that there are prophets and it doesn't apply to us. It's in the Qur'an because we have to learn from it. Those are examples for us to live by. You know? So here in السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ and finally, the last thing I share with you about this ayah is the word أُولئِكَ
The Significance of "Ula'ika"
أُولئِكَ is what's called a pointer in Arabic. I translated that, the part that I translated was, all of those are meant to be asked about. All of those. The word those was my translation of the word أُولَئِكَ. أُولَئِكَ typically is used for العقلاء, meaning it's used for creatures that possess intellect. Like you can say أُولئِكَ الْمُسْلِمُونَ those Muslims.
Or أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا in the Quran (Quran 8:4), those are the believers. Or أُولَئِكَ هُمُ الْكَافِرُونَ those are the disbelievers. أُولئِكَ is not used for things. أُولئِكَ is used for people.
But this pointer can sometimes be used to magnify things. Almost to the level where they're being personified. And why is that important? Because hearing and seeing and the heart have been magnified by the word أُولئِكَ. One way of looking at أُولئِكَ is Allah has made them a big deal. So the ayah began with knowledge and then it ended with three things that Allah has made a very big deal that we will all be asked about and those are what we hear, what we see and then how we control our hearts based on what we hear and what we see.
Closing Du'a
May Allah (عز وجل) make us of those who really put our ears and our eyes and our hearts in the proper direction and may Allah (عز وجل) steer us away from the direction that makes our hearts overwhelmed and then we act in ways that are not pleasing to Allah and then we make excuses for ourselves. May Allah (عز وجل) not make us a people of excuses.
بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ * وَلَوْ أَلْقَى مَعَاذِيرَهُ (Quran 75:14-15) The human being has a pretty good view of himself even though he makes all kinds of excuses.
May Allah not make us a people of excuses بارك الله لي ولكم والسلام عليكم ورحمة الله تعالى وبراكاته
Second Khutbah
الحمد لله وكفى وسلاة وسلاماً على عباده الذين اصطفى وأكرمهم وخاتم النبيين محمد الأمين وعلى آله وصحبه المعين
Allah (عز وجل) said in his holy book after I seek refuge with Allah from the accursed Satan:
بسم الله الرحمن الرحيم
اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم في العالمين إنك حميد مجيد
اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم في العالمين إنك حميد مجيد
Final Quranic Verse
Closing Takbeer
. وسمع الله لمن حمده. الله أكبر، الله أكبر، الله أكبر، الله أكبر
السلام عليكم ورحمة الله
السلام عليكم ورحمة الله