Allahov Poslanik ﷺ žuri da uvede ljude u Džennet

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Machine translation. Translated from the automatic Bosnian transcript — names and Arabic quotations may be inaccurate. The video is authoritative.

1. 0:00

   بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ، الْحَمْدُ لِلَّهِ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ، وَعَلَى آلِهِ وَصَحْبِهِ، أَمَّا بَعْدُ

   U ime Allaha, Milostivog, Samilosnog. Hvala Allahu, a salavat i selam na Allahovog Poslanika, njegovu porodicu i ashabe. A zatim:

2. 0:43

   Poštovani prisutni, kao što ste imali prilike da pročitate najavu ove naše večerašnje halke, ona nosi naziv: Naš Poslanik Muhammed, sallallahu alejhi ve sellem, je žurio i trčao da bi uputio ljude na pravi put.

3. 1:01

   Poslanik Muhammed, sallallahu alejhi ve sellem, je najdobronamjerniji čovjek, najiskreniji, najsaosjećajniji prema svome ummetu. I zato Uzvišeni Allah, subhanehu ve te'ala, kaže: „En-nebijju evla bil-mu'minine min enfusihim ve ezvadžuhu ummehatuhum.“

4. 1:18

   Poslanik, sallallahu alejhi ve sellem, je preči vjernicima od njih samih. Dakle, preči nam je Poslanik, sallallahu alejhi ve sellem, i od naših roditelja, i od naše porodice, i od naše djece, i od naših imetaka, i od nas samih. Poslanik, sallallahu alejhi ve sellem, je preči svakome od nas.

5. 1:38

   I obavezni smo da volimo Poslanika Muhammeda, sallallahu alejhi ve sellem, više nego što sebe volimo, kao što je to došlo u hadisu kod Buharije i Muslima od Omera, radijallahu anhu, da je Omer rekao: „Resulullah, sallallahu alejhi ve sellem, Allahov Poslaniče, ti si mi draži od svih ljudi, od svih stvorenja, osim od mene.“

6. 1:57

   A onda mu je Poslanik, sallallahu alejhi ve sellem, rekao: „Nećeš biti, Omere, pravi vjernik dok me ne budeš volio više nego što voliš sebe.“ Zašto je Poslanik, sallallahu alejhi ve sellem, nama preči od nas samih? Zbog toga što nam Poslanik, sallallahu alejhi ve sellem,

7. 2:13

   više želi dobro nego što mi sami sebi želimo dobro. I u ovom ajetu Ibn Kajjim, rahimehullah, spominje jedan kiraet, da je Poslanik, sallallahu alejhi ve sellem, duhovni otac vjernika. Jer biološki naši roditelji su sebeb da dođemo na ovaj svijet i da živimo ovim fizičkim, materijalnim načinom života,

8. 2:41

   a Poslanik Muhammed, sallallahu alejhi ve sellem, je razlog našeg duhovnog rađanja i naše vječite sreće i vječitog uspjeha i na dunjaluku i na ahiretu. I zato, na Sudnjem danu svako će brinuti o sebi, čak i Allahovi poslanici, počev od Nuha, od Adema, preko Nuha, preko Ibrahima, Musaa i Isaa – svaki od njih će govoriti: „Nefsi, nefsi, nefsi“ – moja duša, moja duša, ili teško meni, da bih sam sebe spasio. A Poslanik, sallallahu alejhi ve sellem, će govoriti: „Ummeti, ja Rabbi, ummeti, ja Rabbi, ummeti, ja Rabbi“ –

9. 3:17

   moj ummet, Gospodaru, moj ummet, Gospodaru, moj ummet, Gospodaru. Jedne prilike Aiša, radijallahu anha, kaže, vidjela je da je Poslanik, sallallahu alejhi ve sellem, raspoložen, pa mu je rekla: „O Allahov Poslaniče, zamoli Allaha za mene.“ A Aiša je rekla… onda je Poslanik, sallallahu alejhi ve sellem, rekao: „O Allahu dragi, oprosti Aiši sve grijehe, i ono što je činila i ono što će činiti, male i velike, i sve grijehe i oprosti.“

10. 3:38

    Pa se Aiša onako opustila i oraspoložila i počela da se smije od zadovoljstva i sreće, a onda kaže Poslanik, sallallahu alejhi ve sellem: „Ja, Aiša, ja svakog dana, na svakom namazu molim Allaha, subhanehu ve te'ala, ovom dovom za svoj ummet.“

11. 3:57

    Poslanik, alejhis-salatu ves-selam, toliko je želio dobro čovječanstvu i toliko je želio dobro svima, svojoj rodbini i svim ljudima, da ga je Uzvišeni Allah, subhanehu ve te'ala, ukorio, pa mu je rekao: „Hoćeš li ti sebe uništiti zbog toga što oni neće da povjeruju?“

12. 4:15

    Znači, zar ćeš ti dozvoliti da propadneš i fizički i psihički, da ti se srce u komade zdrobi, zbog toga što ljudi neće da povjeruju? Na tebi je samo, tvoja je obaveza samo da preneseš, a Allah, subhanehu ve te'ala, je Taj koji upućuje ljude na pravi put. Nije propustio nijednu priliku, a da je Poslanik, sallallahu alejhi ve sellem, nije iskoristio da uputi ljude na pravi put.

13. 4:39

    Koristio je hadž: kada bi sva plemena dolazila da obave hadž, Poslanik, sallallahu alejhi ve sellem, išao je od plemena do plemena, od šatora do šatora, govoreći: „La ilahe illallah, Muhammedur-Resulullah. Kulu la ilahe illallah tuflihu“ – recite „La ilahe illallah“, uđite u islam, spasite se.

14. 4:55

    Iako je doživljavao neprijatnosti, ali Poslanik, sallallahu alejhi ve sellem, je želio, i zbog svoje samilosti i zbog svoje dobrote, da cijelo čovječanstvo uputi na pravi put. Jedna od situacija koja je tema i srž našeg predavanja večeras jeste i momenat kada je njegov amidža Ebu Talib bio na samrtnoj postelji.

15. 5:19

    Kada je umirao i kada se razbolio bolešću od koje će preseliti, Poslanik, sallallahu alejhi ve sellem, je odmah potrčao i ušao kod njega, našavši da su u njegovom prisustvu već bili Ebu Džehl i Umejje ibn [nejasno].

16. 5:44

    Pa je Poslanik, sallallahu alejhi ve sellem, rekao Ebu Talibu: „Reci samo ovu jednu jedinu rečenicu, ja ću svjedočiti kod Allaha, subhanehu ve te'ala, da si je izgovorio, da si je potvrdio i da si po njoj živio. Reci ovu rečenicu, ona će ti biti zalog da uđeš, inšaAllahu te'ala, inšaAllahu te'ala, u Džennet.“

17. 6:18

    A onda Ebu Džehl i Umejje ibn Halef su se obratili Ebu Talibu, govoreći mu: „Eterhabu an milleti Abdil-Muttalib?“ – „Da li ti to odbacuješ vjeru svoga oca Abdul-Muttaliba?“ A Poslanik mu je govorio: „Reci La ilahe illallah, reci La ilahe illallah.“

18. 6:35

    Oni su mu govorili: „Zar ćeš se odreći vjere svojih pradjedova? Zar ćeš se odreći vjere svojih pradjedova?“ Navaljivali su na njega. I, kaže, neprestano su insistirali i navaljivali i ubjeđivali ga.

19. 6:53

    A Poslanik, sallallahu alejhi ve sellem, je savjetovao također konstantno, dok zadnje riječi njegove koje su bile – dok nije izgovorio zadnje riječi prije smrti – „Huve ala milleti Abdil-Muttalib.“ Dakle, on je na vjeri svojih predaka, Abdul-Muttaliba, i preselio je. I preselio je na neistini i preselio je na nevjerstvu, odnosno širku.

20. 7:21

    Pa je Poslanik, sallallahu alejhi ve sellem, tužan zbog tog momenta i zbog gubitka koji je zadesio njegovog amidžu, rekao: „Ja ću moliti Allaha, subhanehu ve te'ala, za tebe, da ti oprosti grijehe, sve dok mi Allah, subhanehu ve te'ala, ne zabrani.“

21. 7:42

    Pa je Allah, subhanehu ve te'ala, objavio ajete: „Vjerovjesniku i vjernicima ne priliči da traže oprost za mnogobošce, za mnogobošce nevjernike, nakon što im je postalo jasno da su oni stanovnici Džehennema, pa makar bili oni i njihova rodbina.“

22. 8:00

    I Uzvišeni Allah je objavio: „Ti zaista ne možeš uputiti na pravi put onoga koga ti želiš.“ Ovo je nevjerovatna priča. Ebu Talib je amidža Resulullaha, sallallahu alejhi ve sellem. On je brat Abdullaha, Resulullahovog, sallallahu alejhi ve sellem, oca, i po ocu i po majci.

23. 8:23

    I Ebu Talib je veliki doprinos dao Poslaniku, sallallahu alejhi ve sellem, i veliki doprinos dao Allahovoj, dželle šanuhu, vjeri, da se ona raširi, da se ona ustabili i učvrsti u Mekki. Ebu Talib je bio štit Resulullahu, sallallahu alejhi ve sellem.

24. 8:41

    Znate šta je govorio? „Vallahi len jesilu ilejke bi džem'ihim hatta uvessede fit-turabi defina.“ Cijela Mekka protiv Resulullaha, sallallahu alejhi ve sellem. On kaže: „Tako mi Allaha, neće doći, doprijeti do tebe, osim preko mene mrtvog.“

25. 8:58

    Prvo mene da ubiju i moju glavu da odsijeku, pa tek da dođu do tebe. I govorio je: „وَلَقَدْ عَلِمْتُ بِأَنَّ دِينَ مُحَمَّدٍ مِنْ خَيْرِ أَدْيَانِ الْبَرِيَّةِ دِينَا“ [nejasno] „لَوْلَا الْمَلَامَةُ أَوْ حَذَارُ مَسَبَّةٍ لَوَجَدْتَنِي سَمْحًا بِذَاكَ مُبِينَا“ – i da nije sramote, i da nije straha da će me moj narod prekoriti, i ja bih te slijedio, Muhammede. Pogledajte kakve su ovo riječi! On kaže: najbolja vjera je Muhammedova vjera, i put Muhammeda, sallallahu alejhi ve sellem, je pravi put. Ali da nije sramote,

26. 9:38

    i da nije straha od toga da će mi Kurejšije reći: „Ostavio je vjeru svojih pradjedova i pobojao se smrti“, kaže, „ja bih prvi bio tvoj sljedbenik.“

27. 9:53

    Štitio ga je Ebu Talib od ranoga djetinjstva. Štitio ga je i kad su ga svi bojkotovali. Nije dozvolio Ebu Talib da iko uznemiri ili uvrijedi Poslanika Muhammeda, Muhammeda, sallallahu alejhi ve sellem.

28. 10:12

    I to je ono na šta Allah, subhanehu ve te'ala, ukazuje u Kur'anu: oni štite Poslanika – Ebu Talib i određena njegova rodbina – ali se udaljavaju od Poslanika. Štite ga zbog toga što pripada njihovoj porodici, ali su daleko od njegove vjere, od njegove ideologije i od imana i od istine u koju on, sallallahu alejhi ve sellem, poziva.

29. 10:46

    Ovdje, iz ovog hadisa, iz ovog događaja, možemo naučiti veliki broj, veliki broj lekcija. Prije svega, trud Poslanika Muhammeda, sallallahu alejhi ve sellem, da uputi ljude. Poslanik, sallallahu alejhi ve sellem, nakon što mu je Uzvišeni Allah rekao: „وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَرَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ“ – i opomeni tvoju najbližu akrebu, najbližu rodbinu i tvoje pomagače iskrene među njima –

30. 11:19

    Poslanik, sallallahu alejhi ve sellem, je odmah ih sakupio na brdu Safa i rekao im: „Da li biste mi povjerovali kada bih vas obavijestio da se iza ovoga brda nalazi neprijatelj koji želi da vas napadne?“ Kažu: „Naravno da bismo ti vjerovali.

31. 11:36

    [nejasno] Nikada nismo doživjeli da si nas slagao. Nikada nas nisi slagao. 100% – šta god da nam kažeš, to je istina.“ A onda im Poslanik, sallallahu alejhi ve sellem, kaže: „Ja sam vam jasni opominjač od Allaha, da je ova vjera na kojoj se vi nalazite neistina i batil,

32. 11:58

    da je širk koji Allahu, dželle šanuhu, pripisujete put koji će vas odvesti u Džehennem.“ Ustao je Ebu Leheb – rekao je njegov drugi amidža, koji se zvao Abdul-Uzza. Ebu Talib se zvao Abdu Menaf, a njegov amidža Ebu Leheb se zvao Abdul-Uzza, rob lažnog božanstva Uzza – rekao je: „Tebben leke, e li haza džema'tena?“ – „Propao bio! Zar si nas samo zbog ovoga, zbog ovoga sakupio?“ Ali šta je poenta?

33. 12:25

    Poslanik, sallallahu alejhi ve sellem, se tu uključio. Ovo treba da bude naš moto i naša motivacija u odnosu na našu rodbinu, i u odnosu na naš narod, i u odnosu na cijelo čovječanstvo: da budemo dobronamjerni prema ljudima, da im želimo hajr i da im želimo dobro, i da se na najljepši način ophodimo prema njima i da se na najljepši način njima obraćamo.

34. 12:53

    Dakle, onim ljudima koji nisu shvatili istinu, njima je obavezno da se obraćaš najljepšim riječima i da koristiš najblaže i najljepše metode u pozivanju, kako Allah, subhanehu ve te'ala… A ne nikako da čovjek priđe njima pun mržnje, pun odbojnosti, ružnih, odvratnih osobina, i da se na taj način obraća njima i da im želi pravi put i poziva, dakle, [nejasno].

35. 13:26

    Nema tu koristi, nema tu efekta. Moraš da želiš onom čovjeku koji je u najvećoj zabludi ono što želiš samome, samome sebi: da mu želiš uputu, da mu želiš, da mu želiš hajr. Poslanik, sallallahu alejhi ve sellem, u Medini – jedan dječak od ehlul-kitabija, od Benu Israila, razbolio se.

36. 13:46

    Dječak, desetak godina, kako bilježi imam Buhari. Poslanik, sallallahu alejhi ve sellem, čim je čuo, otišao je kod njega i rekao mu je: „O momčiću, reci La ilahe illallah, reci La ilahe illallah, Muhammedur-Resulullah.“ A ovaj dječak gledao je u svoga oca, tražio je pogledom dozvolu od svoga oca šta da radi, iako je znao da je Muhammed, sallallahu alejhi ve sellem, na istini i na pravome putu.

37. 14:13

    A njegov otac mu reče: „Eto je Ebul-Kasim, pokori se Ebul-Kasimu, poslušaj ga.“ I taj dječak reče: „La ilahe illallah, Muhammedur-Resulullah“, i ispusti dušu. A Poslanik, sallallahu alejhi ve sellem, srećan, radostan, razdragan, izađe iz te kuće i kaže: „Allah ga je mojom riječju i mojim sebebom spasio džehennemske vatre.“ I zato, braćo moja draga, veliki broj našeg naroda živi u nemaru i u gafletu, iako je naš narod u osnovi dobar narod.

38. 14:51

    Naš narod je proživio komunizam, neznaboštvo, ateizam, jedan nevjerovatno strašan i veliki džahilijet, neznaboštvo i neznanje. I zato je taj period i ta ideologija ostavila pustoš u našem narodu i kod naših ljudi.

39. 15:07

    I zato ćeš naći veliki broj naših sunarodnjaka koji kažu „La ilahe illallah, Muhammedur-Resulullah“, a ništa drugo nemaju od ibadeta i od dobrih djela u svome životu: ni namaz, ni post, ni zekat, ni hadž, niti bilo koje drugo dobro djelo, a posebno namaz.

40. 15:25

    To je, dakle, devijacija. I musliman koji je shvatio uputu, koji je shvatio pravi put, koji je krenuo pravim putem, koji je slušao svoje alime, svoje hodže, svoje muderrise, na hutbama, na dersovima, a roditelji mu ne klanjaju – ne smije da spava. Drugim riječima: koliko treba da bude zabrinut, koliko treba Allaha, subhanehu ve te'ala, da moli, koliko treba da se trudi da ih uputi na pravi put.

41. 15:52

    Ne može da bude miran. Rodbina mu nije na pravom putu, a da ti budeš onako miran, hladnokrvan, i da te ne zanima u kakvim su halovima? Znam jednog studenta koji je studirao šerijatske znanosti u arapskim zemljama, u arapskom svijetu.

42. 16:09

    Kada bi došao na raspust ljeti, otišao bi u mahalu i od kuće do kuće svu svoju rodbinu i sve svoje komšije obišao, pozvao ih na namaz, pozvao ih da se pokore Allahu, subhanehu ve te'ala, jer se bojao da ih do godine neće zateći žive.

43. 16:29

    Htio je da im prenese dokaz, odnosno da uspostavi dokaz njima i da im prenese istinu. A braćo moja draga i poštovani prisutni, onaj ko uloži napor na Allahovom, subhanehu ve te'ala, putu, Allah će mu dati lijep, dakle, rezultat.

44. 16:47

    Bogami, Resulullah je neumoran bio na putu istine i na putu dobra. Ovdje vidimo da je Ebu Talib preselio kao nemusliman. Ima nekih frakcija koje su pokušale da izmisle neke hadise, da uvedu, uzorom bez argumenata, Ebu Taliba u Džennet, iz sažaljenja prema Poslaniku, sallallahu alejhi ve sellem:

45. 17:15

    on je amidža Poslaniku, sallallahu alejhi ve sellem, i tako dalje, i tako dalje. Međutim, to je neispravna [nejasno]. Nama je žao što Ebu Talib nije izgovorio šehadet, što nije postao musliman. Međutim, zapamtite jednu stvar i jednu veliku činjenicu: Allah, dželle šanuhu, nije nepravedan prema Svojim robovima.

46. 17:34

    Allah nije nepravedan prema Svojim robovima. I da je Ebu Talib pokazao dovoljno interesovanja, Uzvišeni Allah, subhanehu ve te'ala, … I ona istina koju mi ponavljamo u našim hutbama i govorima: „Koga Allah uputi na pravi put, on je upućeni, a koga Allah ostavi u zabludi, njemu nema upute“ – naravno, i gleda se malo na prvi pogled, možda, ne daj Bože, nepravedna ova činjenica. Šta to znači: koga Allah uputi na pravi put, on je upućen; koga Allah ostavi u zabludi, on neće naći upute? Koga Allah upućuje na pravi put? Allah upućuje na pravi put

47. 18:15

    onoga ko hoće uputu i ko se trudi da je postigne, onaj ko pokaže interesovanje i znake da želi uputu – Allah će ga sigurno uputiti. A koga Allah ostavlja u zabludi? Onoga ko želi zabludu, i onoga ko odbija opomene, i onoga koga su opominjači toliko puta upozorili i dostavili mu dokaz, ali je on to sve odbio – taj je ciljano izabrao zabludu, i onda ga je Allah, subhanehu ve te'ala, ostavio, ostavio, dakle, u zabludi.

48. 18:49

    Tako da su svi argumenti izbijeni iz ruku Ebu Taliba. Poslanik, sallallahu alejhi ve sellem, mu je govorio, ali je on dao prednost nekim adetima i nekim običajima i nekim neispravnim fenomenima i pravilima koja su vladala u tom društvu nad Poslanikom, sallallahu alejhi ve sellem, i istinom koja mu je postala jasna.

49. 19:14

    I zato nije dovoljno samo da čovjek zna i spozna istinu, mora da joj se pokori. Naši ljudi, primjera radi, veliki broj ljudi kaže: „Ja vjerujem u Allaha, postoji neka sila“ i tako dalje, „naša vjera je najbolja vjera“. Međutim, od vjere nema ništa u svom djelu i u svojoj praksi.

50. 19:30

    Ako preseli u takvim halovima i u takvom stanju, to mu neće koristiti kod Allaha, subhanehu ve te'ala. Zašto? Zato što Iblis, la'netullahi alejh, on zna Uzvišenog Allaha, subhanehu ve te'ala. On vjeruje da je Allah, subhanehu ve te'ala, istina, i on se kune Allahom.

51. 19:50

    Iblis se kune Allahom, subhanehu ve te'ala. Ali on je najveći neprijatelj i on će biti u dnu džehennemske vatre. Zašto? Zato što se nije pokorio. Tako da, ako čovjek samo tvrdi: „Ja sam ubijeđen da je islam istina, ja vjerujem u Allaha, vjerujem u poslanike“, međutim ništa ne uradi od dobrih djela koja potvrđuju, potvrđuju to njegovo vjerovanje, to mu neće koristiti kod Allaha, subhanehu ve te'ala. Je l' vidite? Ebu Talib je govorio: „Najbolja je vjera Muhammedova vjera“, međutim nije se pokorio.

52. 20:22

    Nije se pokorio. Zatim, kada neko preseli kao nemusliman, nije dozvoljeno da upućujemo dovu Allahu, subhanehu ve te'ala, za njega. Ako se zna da je neko preselio čineći djela nevjerstva, koji je hulio Allaha, subhanehu ve te'ala, na najružniji način spominjao Allaha, subhanehu ve te'ala, negirao Allahovu, subhanehu ve te'ala, vjeru i tome slično, za njega nije dozvoljeno da upućuješ dovu, da se moliš Allahu, subhanehu ve te'ala, za njega.

53. 20:55

    U nekim momentima toliko neznanje dosegne kod nekih muslimana, da jednostavno kod onih koji su deklarisani kao nemuslimani, čak i vođe velikih zabluda, kada presele, naše neznanje i [nejasno]… Ne može to tako da se kaže, ne priliči.

54. 21:16

    Nije ispravno. Pa znate, skoro kada je preselio jedan od velikih njihovih predvodnika, ljudi naši: „Allah da mu se smiluje, da ga blagoslovi, on je pomagao, on je, on je…“ Ne može, čovječe!

55. 21:32

    „Da mu Allah oprosti“ – ne može. Ako je on [nejasno]. Ne može. Allahu, subhanehu ve te'ala, da se moliš, da se moliš za njega. Zatim, u ovom slučaju i u ovom događaju, jedna velika poruka jeste važnost dobrog ambijenta i dobrog društva.

56. 21:59

    Važnost kakvo društvo čovjek ima, i u kakvom se ambijentu nalazi, i u kakvom ambijentu boravi. Pogledajte šta znače loši drugovi. Pogledajte šta znači loše društvo.

57. 22:16

    Ebu Taliba su Ebu Džehl i Umejje ibn Halef odveli u džehennemsku vatru. Šejtansku ulogu imali su, i nisu ga ostavili dok nije dušu ispustio. Poslanik, sallallahu alejhi ve sellem, ga je preklinjao, molio, ubjeđivao, a oni kao šejtani: „Zar ćeš ostaviti vjeru svog oca, zar ćeš ostaviti vjeru svog oca?“ U tom zadnjem momentu ga nisu ostavili da malo razmisli, da malo donese odluku, dakle, u nekom slobodnom ambijentu, nego su jednostavno toliko navalili da je rekao: on je na vjeri svojih pradjedova.

58. 22:58

    I zato, braćo moja draga, poštovani mu'mini, jako je važno da imaš dobrog prijatelja za druga, iskrenog čovjeka za druga. Kaže Uzvišeni Allah, subhanehu ve te'ala: „O vi koji vjerujete, bojte se Allaha i budite sa iskrenima.“ Kažu Arapi za druga: „es-sahib sahib“ – sahib, ili prijatelj, je onaj koji te vuče: ili te vuče ka hajru, ili te vuče ka zlu,

59. 23:31

    u zavisnosti od toga kakva je njegova orijentacija. I zato, dragi roditelji, dragi prijatelji, usmjeravajte svoju djecu i svoju omladinu da se druže sa kvalitetnim ljudima, sa onima koji obavljaju namaz, sa onima koji vjeruju u Allaha, subhanehu ve te'ala, sa onima koji su iz dobrih familija i dobrih porodica.

60. 23:52

    To je jedan od velikih razloga da čovjek ustraje na pravom putu. Također, da muslimani žive u muslimanskoj sredini. Muslimanima je obaveza da žive u muslimanskoj sredini. Jer se Poslanik, sallallahu alejhi ve sellem, odriče muslimana koji živi u nemuslimanskoj sredini.

61. 24:10

    Zašto? Zato što onaj koji živi u takvom negativnom ambijentu i lošem okruženju, vremenom će postati dio tog ambijenta. Istopit će se, nestat će, asimilirat će se, kao što se kocka šećera istopi u čaši vode.

62. 24:31

    Tako se identitet topi, tako vjera nestaje, tako vrline nestaju. A čovjek po prirodi prima uticaj od onih sa kojima se druži.

63. 24:48

    Pa je Poslanik, sallallahu alejhi ve sellem, govorio da čobani, ljudi koji čuvaju krave i ovce i deve, poprime osobine onih životinja sa kojima se druže. Pa su čobani ovaca blagi, tihi, smireni, skrušeni.

64. 25:06

    A oni koji čuvaju konje, koji čuvaju deve – deva je ohola životinja – oni su oholi, gordi. [nejasno] jedan profesor za te beduine koji čuvaju deve, koji samo sa devama borave, kaže: ti možda sjediš sa njim i pored njega tri dana, tri noći, on ti jednu riječ neće progovoriti.

65. 25:23

    Ohol, kao deva. Poprimi osobine deve. E, zamisli kako čovjek na čovjeka utiče – čovjek koji govori, koji priča, koji utiče, koji insistira, koji navaljuje, koji nudi. Zato je jako važno, jako bitno da pravimo zdrav ambijent.

66. 25:40

    Ovo je zdrav ambijent. Ali ovaj zdrav ambijent i zdravlje moramo da prenesemo na naše škole, naše mahale, na naše kuće i u naše institucije i u sve naše gradove i sela i mahale. Gdje god žive naši ljudi, mora da bude zdrav ambijent.

67. 25:57

    Jer, kako kaže jedan od velikih islamskih alima – da mu Allah, subhanehu ve te'ala, olakša njegovo stanje [nejasno] – danas sukob između muslimana i ove ateističke, džahilijetske civilizacije koja dominira nije sukob islama i neistine, istine i neistine, nego je sukob ljudskosti i neljudskosti.

68. 26:27

    Ljudskosti ili neljudskosti. Zar niste vidjeli ovih dana kakvi su dokumenti izašli? Tri i po miliona, ili tri miliona različitih dokumenata onog tamo [nejasno], i te takozvane elite koja je najgnusnije stvari radila, a upravlja svijetom, najgnusnije stvari radi.

69. 26:49

    I oni nam govore o [nejasno] djece, ljudi, žena, životinja, tome slično. Nama, muslimanima, da govore o tome? Izopačena je njihova fitra, totalno je ljudskost nestala u njihovim dušama i njihovim životima. E, kada to vidimo, braćo moja draga i poštovane sestre, moramo još više, još čvršće da se držimo naše vjere kutnjacima, kao što je govorio Poslanik Muhammed. Nemamo mi ničega da se stidimo u našoj vjeri. Nemamo razloga da se stidimo bilo čega u našoj vjeri. Sve ono što je Allah, subhanehu ve te'ala, propisao – drži se čvrsto toga propisa.

70. 27:29

    Tu je za tebe i za tvoju familiju, tvoju i tvoju porodicu ponos, dostojanstvo i pobjeda, inšaAllah, inšaAllahu te'ala. Zatim, uputa je u Allahovim, subhanehu ve te'ala, rukama. Uputa je u Allahovim, subhanehu ve te'ala, rukama.

71. 27:46

    Koliko god da se ti trudiš, Allah je Taj koji otvara, koji otvara, dakle, srca, i On je Taj koji upućuje ljude na pravi put. Zanimljivo je da je Poslanik, sallallahu alejhi ve sellem, imao četvoricu amidža. Dvojica njegovih amidža, koji su imali lijepa imena, a to su Hamza i Abbas, prihvatili su islam.

72. 28:07

    A dvojica njegovih amidža, koji su imali ružna imena, a to su Abdu Menaf, Ebu Talib, i Abdul-Uzza, Ebu Leheb, oni su ostali na nevjerstvu.

73. 28:20

    Poslanik, sallallahu alejhi ve sellem, je volio lijepa imena. I volio je da tumači i da iz tih imena izvlači pozitivne poruke i optimizam. Primjera radi, pleme Eslem je naišlo, on je rekao: „Eslem, selemehallah.“

74. 28:39

    „Eslem“ – od riječi „mir“ i „spas“ – rekao je: pleme Eslem – „selemehallah“ – Allah ih spasio. Vidio je pleme Gifar, od riječi „gafere“, znači oprostiti, kaže: „Gifaru gaferallahu leha“ – pleme Gifar, Allah im oprostio grijehe.

75. 28:57

    Došao je čovjek po imenu Suhejl na Hudejbiju – ime Suhejl znači lahkoća, jednostavnost – i ušao je kao pregovarač sa te tamo strane. Kaže Poslanik, sallallahu alejhi ve sellem: „Evo ga ovaj Suhejl. Dolazi Suhejl – sehule emrukum.“

76. 29:14

    Lahko ćete završiti posao sa njim. A kada bi Poslanik, sallallahu alejhi ve sellem, naišao na neko ružno ime, on bi naredio da se promijeni ime. Posebno, kao što je Abduš-Šems – rob sunca, Abdul-Uzza – rob, ne znam, tamo lažnog božanstva, itd., El-Hakem – sudac – on bi promijenio ime.

77. 29:32

    Ebu Džehl je bio Ebul-Hakem, pa mu je Poslanik, sallallahu alejhi ve sellem, dao nadimak Ebu Džehl. Ebul-Hakem znači otac suca i tako dalje, a onda mu je Poslanik, sallallahu alejhi ve sellem, rekao: „Ne, ti si otac najvećeg neznanja.“

78. 29:48

    I tako je postao poznat, i do Sudnjeg dana je po tome najpoznatiji. Zato, braćo moja draga, obaveza je da čovjek govori lijepe riječi i da ima uvijek pozitivnu priču. Poslanik, sallallahu alejhi ve sellem: „Kane ju'džibuhul-fe'lu vel-kelimetut-tajjibe“ –

79. 30:06

    [nejasno] sviđa mu se optimizam i lijepa riječ. Lijepa imena, lijepi nazivi. I djeci se daju lijepa imena. Mi smo inače davali lijepa imena, muslimani ovdje u Sandžaku, u Bosni i tako dalje. Vidite kakva smo davali lijepa imena, muslimanska, čisto muslimanska imena,

80. 30:25

    arapska imena, našoj djeci. A onda je naišao komunizam. Komunizam nas je zdrobio, braćo. Pa ne znaš… ne bih sada da spominjem neka imena koja ništa ne znače, braćo, ništa ne znače, ni u jednom jeziku: ni na bosanskom, ni na albanskom, ni na turskom, ni na arapskom, ni na jednom jeziku nemaju nikakvo značenje.

81. 30:44

    I naši ljudi kažu: „Međunarodno ime.“ Koje je međunarodno ime? To bi, Jarabbi, to je nemuslimansko ime, nego samo tako su sebi smišljali izgovore. I znam isto još jednu veliku zabludu koju su, primjera radi, radili i sprovodili, jeste, demek: rodi se dijete i odvede ga kod hodže, kaže: „Hodža, daj ti njemu ime, kao muslimansko: Muhammed, Ahmed, Hasan, [nejasno]“, a on će se zvati, ne znam, tamo… nemoj se neko da nađe uvrijeđen, ne želim da spominjem ova imena.

82. 31:14

    Po nekom glumcu, na primjer, radi… muslimani daju imena – strašno, strašno! Kaže: „Kako se zove?“ Kaže: „On se zove po zakonu tako, a ovamo za dunjaluk ovako.“ Šta to znači? Praviš dvostruku ličnost, praviš od njega. Tragovi sekularizma.

83. 31:32

    Dakle, na Sudnji dan, kad bude, neka se prozove ovako, a za dunjaluk neka ima neko ovamo dunjalučko ime. [nejasno] To je ta zabluda. Kakva je to devijacija! A to je sve iz neznanja, iz želje da se dodvorimo i da slijedimo one koji imaju nešto što je manje vrijedno u odnosu na našu kulturu, naš identitet, na ono što mi imamo.

84. 32:01

    I pogledajte kako je Uzvišeni Allah, subhanehu ve te'ala, Hamzu i Abbasa uputio na pravi put, a, nažalost, ovu dvojicu, koji su se možda ponosili tim imenima, da budu robovi nečega drugoga mimo Allaha, subhanehu ve te'ala – oni su završili kao robovi tih lažnih stvorenja.

85. 32:21

    Imam Buhari je ovaj hadis uvrstio u svoju knjigu, u „Sahih“, i rekao je, kaže: „Poglavlje o tome kada mnogobožac na samrti kaže La ilahe illallah.“ Onda se pitaš ti: kako, kada čovjek na samrti, mnogobožac, kaže La ilahe illallah? Ovaj mnogobožac nije rekao La ilahe illallah. Ali nam Buharija ovim svojim naslovom šalje poruku da onaj ko kaže La ilahe illallah ući će u Džennet, i da je jedina karta na osnovu koje može da se uđe u Džennet riječi „La ilahe illallah“, kao što je govorio Poslanik, sallallahu alejhi ve sellem: „La jedhulul-džennete illa nefsun mu'mineh“ –

86. 33:01

    u Džennet će ući samo vjernička duša, samo ona duša koja je govorila „La ilahe illallah“. Zato, braćo moja draga, poštovane sestre, mi koji izgovaramo „La ilahe illallah, Muhammedur-Resulullah“, mi koji pripadamo i ovom šehadetu i ovoj istini, mi smo najsretniji ljudi, mi smo najprivilegovaniji, mi smo najodabraniji, mi smo najpočašćeniji od Allaha. Zato radujte se – „ve bešširil-mu'minin“ – radujte se, obraduj vjernike – i čuvaj ovo što ti je Allah, subhanehu ve te'ala,

87. 33:27

    podario: čuvaj i širi. Molim Allaha, subhanehu ve te'ala, da nam se smiluje, da nas učini od onih koji pozivaju ka šehadetu, i da nas učini od onih čije će zadnje riječi biti „La ilahe illallah, Muhammedur-Resulullah“, da nas dočekaju meleki milosti i da nas, inšaAllahu te'ala, obraduje najljepšim nagradama na Sudnjem danu, u društvu Poslanika Muhammeda, sallallahu alejhi ve sellem,

88. 33:51

    i onih koji su ga slijedili. Amin, ja Rabbel-alemin. Allah vas nagradio. Es-selamu alejkum ve rahmetullahi ve berekatuhu. [nejasno] Elhamdulillahi Rabbil-alemin.

1. 0:00

   بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ، الْحَمْدُ لِلَّهِ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ، وَعَلَى آلِهِ وَصَحْبِهِ، أَمَّا بَعْدُ

   In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and blessings and peace be upon the Messenger of Allah, his family and companions. To proceed:

2. 0:43

   Respected attendees, as you had the opportunity to read in the announcement of this evening's halaqah (study circle) of ours, it bears the title: Our Prophet Muhammad, sallallahu alayhi wa sallam (peace be upon him), hastened and ran in order to guide people to the right path.

3. 1:01

   The Prophet Muhammad, sallallahu alayhi wa sallam, is the most well-meaning of people, the most sincere, the most compassionate towards his ummah. And that is why Allah the Exalted, subhanahu wa ta'ala, says: "An-nabiyyu awla bil-mu'minina min anfusihim wa azwajuhu ummahatuhum."

4. 1:18

   The Prophet, sallallahu alayhi wa sallam, is closer to the believers than they are to themselves. So, the Prophet, sallallahu alayhi wa sallam, has a greater claim on us than our parents, than our family, than our children, than our wealth, and than our very selves. The Prophet, sallallahu alayhi wa sallam, has a greater claim on each one of us.

5. 1:38

   And we are obliged to love the Prophet Muhammad, sallallahu alayhi wa sallam, more than we love ourselves, as has come in the hadith in Bukhari and Muslim from Umar, radiyallahu anhu (may Allah be pleased with him), that Umar said: "O Messenger of Allah, sallallahu alayhi wa sallam, O Messenger of Allah, you are dearer to me than all people, than all creatures, except myself."

6. 1:57

   And then the Prophet, sallallahu alayhi wa sallam, said to him: "You will not be, O Umar, a true believer until you love me more than you love yourself." Why does the Prophet, sallallahu alayhi wa sallam, have a greater claim on us than we ourselves? Because the Prophet, sallallahu alayhi wa sallam,

7. 2:13

   wishes good for us more than we wish good for ourselves. And regarding this verse, Ibn al-Qayyim, rahimahullah, mentions a variant reading (qira'ah) that the Prophet, sallallahu alayhi wa sallam, is the spiritual father of the believers. Because biologically our parents are the means by which we came into this world and live this physical, material way of life,

8. 2:41

   while the Prophet Muhammad, sallallahu alayhi wa sallam, is the cause of our spiritual birth and of our eternal happiness and eternal success both in the dunya (this world) and in the akhirah (Hereafter). And that is why, on the Day of Judgement, everyone will be concerned about himself, even the prophets of Allah, from Nuh, from Adam, through Nuh, through Ibrahim, Musa and Isa – each of them will say: "Nafsi, nafsi, nafsi" – my soul, my soul, or woe is me, so that I may save myself. But the Prophet, sallallahu alayhi wa sallam, will say: "Ummati, ya Rabbi, ummati, ya Rabbi, ummati, ya Rabbi" –

9. 3:17

   my ummah, O Lord, my ummah, O Lord, my ummah, O Lord. On one occasion Aisha, radiyallahu anha, says, she saw that the Prophet, sallallahu alayhi wa sallam, was in a good mood, so she said to him: "O Messenger of Allah, pray to Allah for me." And Aisha said… then the Prophet, sallallahu alayhi wa sallam, said: "O dear Allah, forgive Aisha all her sins, both what she has done and what she will do, small and great, and all sins, and forgive."

10. 3:38

    And Aisha relaxed and cheered up and began to laugh from contentment and happiness, and then the Prophet, sallallahu alayhi wa sallam, says: "O Aisha, every day, in every prayer, I ask Allah, subhanahu wa ta'ala, with this supplication for my ummah."

11. 3:57

    The Prophet, alayhis-salatu was-salam, wished so much good for mankind and wished so much good for everyone, for his relatives and for all people, that Allah the Exalted, subhanahu wa ta'ala, admonished him and said to him: "Will you destroy yourself because they will not believe?"

12. 4:15

    Meaning, will you allow yourself to waste away both physically and psychologically, to have your heart crushed to pieces, because people will not believe? Yours is only, your obligation is only to convey, and Allah, subhanahu wa ta'ala, is the One who guides people to the right path. There was no opportunity that the Prophet, sallallahu alayhi wa sallam, missed and did not use to guide people to the right path.

13. 4:39

    He used the Hajj: when all the tribes came to perform the Hajj, the Prophet, sallallahu alayhi wa sallam, went from tribe to tribe, from tent to tent, saying: "La ilaha illallah, Muhammadur-Rasulullah. Qulu la ilaha illallah tuflihu" – say "La ilaha illallah", enter Islam, save yourselves.

14. 4:55

    Although he experienced unpleasantness, the Prophet, sallallahu alayhi wa sallam, wanted, both out of his compassion and out of his goodness, to guide all of mankind to the right path. One of the situations that is the topic and the core of our lecture tonight is the moment when his paternal uncle Abu Talib was on his deathbed.

15. 5:19

    When he was dying and fell ill with the illness from which he would pass away, the Prophet, sallallahu alayhi wa sallam, immediately ran and went in to him, finding that Abu Jahl and Umayyah ibn [unclear] were already in his presence.

16. 5:44

    And the Prophet, sallallahu alayhi wa sallam, said to Abu Talib: "Say just this one single sentence, and I will testify before Allah, subhanahu wa ta'ala, that you uttered it, that you affirmed it and that you lived by it. Say this sentence; it will be your pledge for entering, in sha Allahu ta'ala, in sha Allahu ta'ala, into Jannah (Paradise)."

17. 6:18

    And then Abu Jahl and Umayyah ibn Khalaf turned to Abu Talib, saying to him: "Atarghabu 'an millati 'Abdil-Muttalib?" – "Are you rejecting the religion of your father Abd al-Muttalib?" And the Prophet was saying to him: "Say La ilaha illallah, say La ilaha illallah."

18. 6:35

    They were saying to him: "Will you renounce the religion of your forefathers? Will you renounce the religion of your forefathers?" They pressed him. And, it is said, they continually insisted and pressed and tried to persuade him.

19. 6:53

    And the Prophet, sallallahu alayhi wa sallam, also kept advising him constantly, until his last words, which were – until he uttered his last words before death – "Huwa 'ala millati 'Abdil-Muttalib." So, he is on the religion of his ancestors, of Abd al-Muttalib, and he passed away. And he passed away upon falsehood and passed away upon unbelief, that is, shirk.

20. 7:21

    And the Prophet, sallallahu alayhi wa sallam, saddened by that moment and by the loss that befell his uncle, said: "I will ask Allah, subhanahu wa ta'ala, for you, to forgive your sins, until Allah, subhanahu wa ta'ala, forbids me."

21. 7:42

    And Allah, subhanahu wa ta'ala, revealed the verses: "It is not fitting for the Prophet and the believers to seek forgiveness for the polytheists, for the polytheist unbelievers, after it has become clear to them that they are the inhabitants of Jahannam (Hellfire), even if they are their relatives."

22. 8:00

    And Allah the Exalted revealed: "Truly, you cannot guide to the right path whomever you wish." This is an incredible story. Abu Talib is the paternal uncle of the Messenger of Allah, sallallahu alayhi wa sallam. He is the brother of Abdullah, the father of the Messenger of Allah, sallallahu alayhi wa sallam, through both father and mother.

23. 8:23

    And Abu Talib made a great contribution to the Prophet, sallallahu alayhi wa sallam, and a great contribution to the religion of Allah, jalla sha'nuhu, so that it would spread, so that it would become established and firm in Makkah. Abu Talib was a shield for the Messenger of Allah, sallallahu alayhi wa sallam.

24. 8:41

    Do you know what he used to say? "Wallahi lan yasilu ilayka bi jam'ihim hatta uwassada fit-turabi dafina." All of Makkah was against the Messenger of Allah, sallallahu alayhi wa sallam. He says: "By Allah, they will not come, will not reach you, except over my dead body."

25. 8:58

    First they would have to kill me and cut off my head, and only then reach you. And he used to say: "وَلَقَدْ عَلِمْتُ بِأَنَّ دِينَ مُحَمَّدٍ مِنْ خَيْرِ أَدْيَانِ الْبَرِيَّةِ دِينَا" [unclear] "لَوْلَا الْمَلَامَةُ أَوْ حَذَارُ مَسَبَّةٍ لَوَجَدْتَنِي سَمْحًا بِذَاكَ مُبِينَا" – and were it not for the shame, and were it not for the fear that my people would reproach me, I too would follow you, O Muhammad. Look what words these are! He says: the best religion is the religion of Muhammad, and the path of Muhammad, sallallahu alayhi wa sallam, is the right path. But were it not for the shame,

26. 9:38

    and were it not for the fear that the Quraysh would say of me: "He has abandoned the religion of his forefathers and was afraid of death," he says, "I would be the first to follow you."

27. 9:53

    Abu Talib protected him from early childhood. He protected him even when everyone boycotted him. Abu Talib did not allow anyone to trouble or insult the Prophet Muhammad, Muhammad, sallallahu alayhi wa sallam.

28. 10:12

    And that is what Allah, subhanahu wa ta'ala, points to in the Qur'an: they protect the Prophet – Abu Talib and certain of his relatives – but they keep away from the Prophet. They protect him because he belongs to their family, but they are far from his religion, from his ideology, and from the faith and the truth to which he, sallallahu alayhi wa sallam, calls.

29. 10:46

    Here, from this hadith, from this event, we can learn a great number, a great number of lessons. First of all, the effort of the Prophet Muhammad, sallallahu alayhi wa sallam, to guide people. The Prophet, sallallahu alayhi wa sallam, after Allah the Exalted said to him: "وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَرَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ" – and warn your nearest kin, your closest relatives, and your sincere helpers among them –

30. 11:19

    the Prophet, sallallahu alayhi wa sallam, immediately gathered them on the hill of Safa and said to them: "Would you believe me if I informed you that behind this hill there is an enemy who wants to attack you?" They say: "Of course we would believe you.

31. 11:36

    [unclear] We have never known you to lie to us. You have never lied to us. 100% – whatever you tell us, it is the truth." And then the Prophet, sallallahu alayhi wa sallam, says to them: "I am a clear warner to you from Allah, that this religion you are upon is falsehood and batil,

32. 11:58

    that the shirk you ascribe to Allah, jalla sha'nuhu, is a path that will lead you to Jahannam." Abu Lahab stood up – it was said by his other uncle, whose name was Abd al-Uzza. Abu Talib's name was Abd Manaf, and his uncle Abu Lahab's name was Abd al-Uzza, servant of the false deity al-Uzza – he said: "Tabban laka, a li hadha jama'tana?" – "May you perish! Is it only for this, for this that you gathered us?" But what is the point?

33. 12:25

    The Prophet, sallallahu alayhi wa sallam, took part there. This should be our motto and our motivation with regard to our relatives, and with regard to our people, and with regard to all of mankind: that we be well-meaning towards people, that we wish them khayr and wish them good, and that we treat them in the most beautiful way and address them in the most beautiful way.

34. 12:53

    So, those people who have not understood the truth – it is obligatory to address them with the most beautiful words and to use the gentlest and most beautiful methods in calling, as Allah, subhanahu wa ta'ala… And by no means should a person approach them full of hatred, full of aversion, with ugly, repulsive traits, and address them in that way while wishing them the right path and calling them, so, [unclear].

35. 13:26

    There is no benefit in that, no effect. You must wish for the person who is in the greatest error what you wish for yourself, for yourself: that you wish him guidance, that you wish him, that you wish him khayr. The Prophet, sallallahu alayhi wa sallam, in Madinah – a boy from the People of the Book (Ahl al-Kitab), from the Children of Israel, fell ill.

36. 13:46

    A boy of about ten years, as Imam Bukhari records. As soon as the Prophet, sallallahu alayhi wa sallam, heard, he went to him and said to him: "O young lad, say La ilaha illallah, say La ilaha illallah, Muhammadur-Rasulullah." And this boy looked at his father, seeking with his gaze permission from his father as to what to do, even though he knew that Muhammad, sallallahu alayhi wa sallam, was upon the truth and upon the right path.

37. 14:13

    And his father said to him: "There is Abul-Qasim, obey Abul-Qasim, listen to him." And that boy said: "La ilaha illallah, Muhammadur-Rasulullah," and gave up his soul. And the Prophet, sallallahu alayhi wa sallam, happy, joyful, elated, came out of that house and said: "Allah has saved him from the fire of Jahannam through my word and by my means." And that is why, my dear brothers, a great number of our people live in heedlessness and negligence (ghaflah), even though our people are basically a good people.

38. 14:51

    Our people went through communism, ignorance of God, atheism, an incredibly terrible and great jahiliyyah, ignorance of God and ignorance. And that is why that period and that ideology left devastation among our people and among our folk.

39. 15:07

    And that is why you will find a great number of our compatriots who say "La ilaha illallah, Muhammadur-Rasulullah" but have nothing else of worship and good deeds in their lives: neither prayer, nor fasting, nor zakat, nor Hajj, nor any other good deed, and especially prayer.

40. 15:25

    That, then, is a deviation. And a Muslim who has understood the guidance, who has understood the right path, who has set out on the right path, who has listened to his scholars, his hodjas, his teachers (muderris), at the hutbas (Friday sermons), at the lessons, while his parents do not pray – he must not sleep. In other words: how worried he should be, how much he should pray to Allah, subhanahu wa ta'ala, how hard he should strive to guide them to the right path.

41. 15:52

    He cannot be at peace. Your relatives are not on the right path, and you are so calm, cold-blooded, and not interested in what state they are in? I know a student who studied the Sharia sciences in Arab countries, in the Arab world.

42. 16:09

    When he came home for the summer holidays, he would go into the neighbourhood (mahala) and from house to house visit all his relatives and all his neighbours, invite them to the prayer, invite them to obey Allah, subhanahu wa ta'ala, because he feared he would not find them alive the following year.

43. 16:29

    He wanted to convey the proof to them, that is, to establish the proof for them and to convey the truth to them. And my dear brothers and respected attendees, whoever invests effort in the way of Allah, subhanahu wa ta'ala, Allah will give him a good, well, result.

44. 16:47

    By God, the Messenger of Allah was tireless on the path of truth and on the path of good. Here we see that Abu Talib passed away as a non-Muslim. There are some factions that have tried to fabricate some hadiths, to bring Abu Talib into Jannah, by way of example without evidence, out of pity for the Prophet, sallallahu alayhi wa sallam:

45. 17:15

    he is the Prophet's, sallallahu alayhi wa sallam, uncle, and so on, and so on. However, that is an incorrect [unclear]. We are sorry that Abu Talib did not pronounce the shahadah, that he did not become a Muslim. However, remember one thing and one great fact: Allah, jalla sha'nuhu, is not unjust towards His servants.

46. 17:34

    Allah is not unjust towards His servants. And had Abu Talib shown enough interest, Allah the Exalted, subhanahu wa ta'ala, … And that truth which we repeat in our hutbas and speeches: "Whomever Allah guides to the right path, he is rightly guided, and whomever Allah leaves in error, for him there is no guidance" – of course, at first glance this fact may perhaps seem, God forbid, unjust. What does it mean: whomever Allah guides to the right path, he is guided; whomever Allah leaves in error, he will find no guidance? Whom does Allah guide to the right path? Allah guides to the right path

47. 18:15

    the one who wants guidance and strives to attain it; the one who shows interest and signs that he wants guidance – Allah will surely guide him. And whom does Allah leave in error? The one who wants error, and the one who rejects warnings, and the one whom the warners have warned so many times and delivered proof to, but he rejected it all – he has deliberately chosen error, and so Allah, subhanahu wa ta'ala, left him, left him, then, in error.

48. 18:49

    So every argument was knocked out of Abu Talib's hands. The Prophet, sallallahu alayhi wa sallam, spoke to him, but he gave preference to certain customs and certain practices and certain incorrect phenomena and rules that prevailed in that society over the Prophet, sallallahu alayhi wa sallam, and over the truth that had become clear to him.

49. 19:14

    And that is why it is not enough for a person merely to know and recognise the truth; he must submit to it. Our people, for example, a great number of people say: "I believe in Allah, there is some force," and so on, "our religion is the best religion." However, there is nothing of the religion in their deeds and in their practice.

50. 19:30

    If he passes away in such states and in such a condition, it will not benefit him with Allah, subhanahu wa ta'ala. Why? Because Iblis, la'natullahi alayh (Allah's curse be upon him), knows Allah the Exalted, subhanahu wa ta'ala. He believes that Allah, subhanahu wa ta'ala, is the truth, and he swears by Allah.

51. 19:50

    Iblis swears by Allah, subhanahu wa ta'ala. But he is the greatest enemy and he will be at the bottom of the fire of Jahannam. Why? Because he did not submit. So if a person only claims: "I am convinced that Islam is the truth, I believe in Allah, I believe in the prophets," but does none of the good deeds that confirm, confirm that belief of his, it will not benefit him with Allah, subhanahu wa ta'ala. Do you see? Abu Talib used to say: "The best religion is the religion of Muhammad," but he did not submit.

52. 20:22

    He did not submit. Next, when someone passes away as a non-Muslim, it is not permissible for us to direct supplication (dua) to Allah, subhanahu wa ta'ala, for him. If it is known that someone passed away committing acts of unbelief, that he blasphemed Allah, subhanahu wa ta'ala, mentioned Allah, subhanahu wa ta'ala, in the ugliest way, denied the religion of Allah, subhanahu wa ta'ala, and the like, it is not permissible for you to make dua for him, to pray to Allah, subhanahu wa ta'ala, for him.

53. 20:55

    At certain moments ignorance among some Muslims reaches such a level that, simply, for those who are declared non-Muslims, even the leaders of great errors, when they pass away, our ignorance and [unclear]… It cannot be said like that; it is not fitting.

54. 21:16

    It is not right. You know, recently, when one of their great leaders passed away, our people said: "May Allah have mercy on him, may He bless him, he helped, he did, he did…" You can't, man!

55. 21:32

    "May Allah forgive him" – you can't. If he was [unclear]. You can't. You may not pray to Allah, subhanahu wa ta'ala, pray for him. Next, in this case and in this event, one great message is the importance of a good environment and good company.

56. 21:59

    The importance of what company a person keeps, and what environment he finds himself in, and what environment he spends his time in. Look what bad friends mean. Look what bad company means.

57. 22:16

    Abu Jahl and Umayyah ibn Khalaf led Abu Talib into the fire of Jahannam. They played the role of Shaytan, and they did not leave him until he gave up his soul. The Prophet, sallallahu alayhi wa sallam, implored him, begged him, tried to persuade him, while they, like devils, said: "Will you abandon the religion of your father, will you abandon the religion of your father?" In that last moment they did not leave him to reflect a little, to make a decision, that is, in some free atmosphere; rather, they simply pressed him so hard that he said: he is on the religion of his forefathers.

58. 22:58

    And that is why, my dear brothers, respected believers, it is very important that you have a good friend as a companion, a sincere person as a companion. Allah the Exalted, subhanahu wa ta'ala, says: "O you who believe, fear Allah and be with the truthful." The Arabs say of a friend: "as-sahib sahib" – the sahib, or friend, is the one who pulls you: either he pulls you towards good (khayr), or he pulls you towards evil,

59. 23:31

    depending on what his orientation is. And that is why, dear parents, dear friends, direct your children and your youth to keep company with quality people, with those who perform the prayer, with those who believe in Allah, subhanahu wa ta'ala, with those from good families and good households.

60. 23:52

    That is one of the great reasons for a person to remain steadfast on the right path. Also, that Muslims live in a Muslim environment. It is an obligation for Muslims to live in a Muslim environment. Because the Prophet, sallallahu alayhi wa sallam, disowns a Muslim who lives in a non-Muslim environment.

61. 24:10

    Why? Because the one who lives in such a negative atmosphere and bad surroundings will, over time, become part of that atmosphere. He will melt away, disappear, assimilate, just as a sugar cube dissolves in a glass of water.

62. 24:31

    That is how identity melts away, that is how faith disappears, that is how virtues disappear. And a person by nature takes on the influence of those with whom he keeps company.

63. 24:48

    The Prophet, sallallahu alayhi wa sallam, used to say that herdsmen, people who tend cows and sheep and camels, take on the traits of the animals they keep company with. So shepherds of sheep are gentle, quiet, calm, humble.

64. 25:06

    And those who tend horses, who tend camels – the camel is an arrogant animal – they are arrogant, proud. [unclear] a professor, about those Bedouins who tend camels, who spend time only with camels, he says: you may sit with him and beside him for three days, three nights, and he will not say a single word to you.

65. 25:23

    Arrogant, like a camel. He takes on the traits of the camel. Well, imagine how a person influences a person – a person who speaks, who talks, who influences, who insists, who presses, who offers. That is why it is very important, very significant that we create a healthy environment.

66. 25:40

    This is a healthy environment. But this healthy environment and this health we must carry over to our schools, our neighbourhoods, to our homes and into our institutions and into all our towns and villages and neighbourhoods. Wherever our people live, there must be a healthy environment.

67. 25:57

    Because, as one of the great Islamic scholars says – may Allah, subhanahu wa ta'ala, ease his condition [unclear] – today the conflict between the Muslims and this atheistic, jahili civilisation that dominates is not a conflict between Islam and falsehood, between truth and falsehood, but a conflict between humanity and inhumanity.

68. 26:27

    Humanity or inhumanity. Have you not seen these days what documents have come out? Three and a half million, or three million different documents of that over there [unclear], and of that so-called elite that did the most abominable things, and yet rules the world, does the most abominable things.

69. 26:49

    And they talk to us about [unclear] of children, people, women, animals, and the like. They are going to talk to us, the Muslims, about that? Their fitrah (innate nature) is perverted; humanity has completely disappeared from their souls and their lives. Well, when we see that, my dear brothers and respected sisters, we must hold on to our religion even more, even more firmly, with our molar teeth, as the Prophet Muhammad said. We have nothing to be ashamed of in our religion. We have no reason to be ashamed of anything in our religion. Everything that Allah, subhanahu wa ta'ala, has prescribed – hold firmly to that ruling.

70. 27:29

    There lies for you and for your family, you and your household, pride, dignity and victory, in sha Allah, in sha Allahu ta'ala. Next, guidance is in the hands of Allah, subhanahu wa ta'ala. Guidance is in the hands of Allah, subhanahu wa ta'ala.

71. 27:46

    However much you strive, Allah is the One who opens, who opens, then, the hearts, and He is the One who guides people to the right path. It is interesting that the Prophet, sallallahu alayhi wa sallam, had four paternal uncles. Two of his uncles, who had beautiful names, namely Hamzah and Abbas, accepted Islam.

72. 28:07

    And two of his uncles, who had ugly names, namely Abd Manaf, Abu Talib, and Abd al-Uzza, Abu Lahab, remained in unbelief.

73. 28:20

    The Prophet, sallallahu alayhi wa sallam, loved beautiful names. And he loved to interpret them and draw positive messages and optimism from those names. For example, the tribe of Aslam came by, and he said: "Aslam, salamaha Allah."

74. 28:39

    "Aslam" – from the word for "peace" and "safety" – he said: the tribe of Aslam – "salamaha Allah" – may Allah keep them safe. He saw the tribe of Ghifar, from the word "ghafara", meaning to forgive, and he said: "Ghifaru ghafarallahu laha" – the tribe of Ghifar, may Allah forgive their sins.

75. 28:57

    A man named Suhayl came at Hudaybiyyah – the name Suhayl means ease, simplicity – and he came in as a negotiator from the other side. The Prophet, sallallahu alayhi wa sallam, says: "Here is this Suhayl. Suhayl is coming – sahula amrukum."

76. 29:14

    You will easily conclude the matter with him. And when the Prophet, sallallahu alayhi wa sallam, came across some ugly name, he would order the name to be changed. In particular, such as Abd ash-Shams – servant of the sun, Abd al-Uzza – servant of, I don't know, some false deity, etc., al-Hakam – the judge – he would change the name.

77. 29:32

    Abu Jahl was Abul-Hakam, and the Prophet, sallallahu alayhi wa sallam, gave him the nickname Abu Jahl. Abul-Hakam means father of the judge and so on, and then the Prophet, sallallahu alayhi wa sallam, told him: "No, you are the father of the greatest ignorance."

78. 29:48

    And so he became known, and until the Day of Judgement he is best known by that. That is why, my dear brothers, it is an obligation for a person to speak good words and always to have a positive outlook. The Prophet, sallallahu alayhi wa sallam: "Kana yu'jibuhul-fa'lu wal-kalimatut-tayyibah" –

79. 30:06

    [unclear] he liked optimism and a good word. Beautiful names, beautiful titles. And children are given beautiful names. We used to give beautiful names, we Muslims here in Sandžak, in Bosnia and so on. See what beautiful names we used to give, Muslim names, purely Muslim names,

80. 30:25

    Arabic names, to our children. And then communism came. Communism crushed us, brothers. And you don't know… I wouldn't want to mention now some names that mean nothing, brothers, mean nothing, in any language: neither in Bosnian, nor in Albanian, nor in Turkish, nor in Arabic – in no language do they have any meaning.

81. 30:44

    And our people say: "An international name." What is an international name? That, O my Lord, that is a non-Muslim name; they just came up with excuses for themselves that way. And I also know another great error that, for example, they practised and carried out, which is, you know: a child is born and they take him to the hodja and say: "Hodja, you give him a name, a Muslim one: Muhammad, Ahmad, Hasan, [unclear]," while he will actually be called, I don't know, something… let no one take offence, I don't want to mention these names.

82. 31:14

    After some actor, for example… Muslims give names – terrible, terrible! He says: "What is his name?" He says: "Legally his name is this, and here for the dunya it's that." What does that mean? You are creating a split personality, you are making him into one. Traces of secularism.

83. 31:32

    So, on the Day of Judgement, when it comes, let him be called by this name, and for the dunya let him have some worldly name over here. [unclear] That is the error. What a deviation that is! And it all comes from ignorance, from the desire to ingratiate ourselves and to follow those who have something of less value compared to our culture, our identity, to what we have.

84. 32:01

    And look how Allah the Exalted, subhanahu wa ta'ala, guided Hamzah and Abbas to the right path, while, unfortunately, these two, who perhaps took pride in those names, in being servants of something other than Allah, subhanahu wa ta'ala – they ended up as servants of those false creations.

85. 32:21

    Imam Bukhari included this hadith in his book, in the "Sahih", and he said: "Chapter on when a polytheist on his deathbed says La ilaha illallah." Then you ask yourself: how so, when a polytheist on his deathbed says La ilaha illallah? This polytheist did not say La ilaha illallah. But with this heading of his, Bukhari sends us the message that whoever says La ilaha illallah will enter Jannah, and that the only ticket by which one can enter Jannah is the words "La ilaha illallah", as the Prophet, sallallahu alayhi wa sallam, used to say: "La yadkhulul-jannata illa nafsun mu'minah" –

86. 33:01

    only a believing soul will enter Jannah, only a soul that said "La ilaha illallah". That is why, my dear brothers, respected sisters, we who utter "La ilaha illallah, Muhammadur-Rasulullah", we who belong to this shahadah and to this truth, we are the happiest of people, we are the most privileged, we are the most chosen, we are the most honoured by Allah. So rejoice – "wa bashshiril-mu'minin" – rejoice, give glad tidings to the believers – and preserve what Allah, subhanahu wa ta'ala, has

87. 33:27

    granted you: preserve it and spread it. I ask Allah, subhanahu wa ta'ala, to have mercy on us, to make us among those who call to the shahadah, and to make us among those whose last words will be "La ilaha illallah, Muhammadur-Rasulullah", that the angels of mercy will receive us, and that He will, in sha Allahu ta'ala, gladden us with the most beautiful rewards on the Day of Judgement, in the company of the Prophet Muhammad, sallallahu alayhi wa sallam,

88. 33:51

    and of those who followed him. Amin, ya Rabbal-'alamin. May Allah reward you. As-salamu alaykum wa rahmatullahi wa barakatuhu. [unclear] Alhamdulillahi Rabbil-'alamin.

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