Second Ramadan Lecture Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi, 1443 A.H. I seek refuge in Allah from Shaytan, the outcast. In the name of Allah, the Most Beneficent, the Most Merciful. Praise is to Allah, the Lord of Worlds.

I believe that there is no god but Allah, He is the Sovereign and the Manifest Truth; and that Muhammad, our master, is His servant, messenger, and last prophet. O Allah, confer Your Salat (prayers) and blessings upon Muhammad and the Family of Muhammad just as You conferred Your Salat (prayers) and blessings upon Ebrahim and the Family of Ebrahim.

You are Owner of Praise, Owner of Glory! And be pleased with Muhammad good companions and all Your righteous servants Brothers and sisters, peace be upon you, as well as the mercy of Allah and His blessings. O Allah, guide us and grant us acceptance, for You are the All-Hearing and the All-knowing; accept our repentance, for You are the Relenting and the Compassionate. We are going to continue to speak about Taqwa, the main purpose and practical fruit of the task of fasting during the month of Ramadan, a religious obligation, and one of the pillars of Islam:

Allah says, {‘so you may become Muttaqin [mindful of Allah]’}[A;-Baqara2:183]. Yesterday, we talked about Taqwa and some of its related fields. Due to the great importance of Taqwa in the Holy Quran, it comes as the second main subject that comes right after the subject of faith—faith comes first, followed by Taqwa.

So, we see this subject is repeated over and over in the Holy Quran, which often presents some descriptions of muttaqin and the results of Taqwa in this life and the Hereafter. This makes the discourse on Taqwa of great depth as well as beneficial and important. And that is why faith-based descriptions branch from Taqwa, the main pillar that is the fruit of conscious faith and its results and that lays the foundation of faith-based descriptions that embody the practical commitment of the person in all fields of this life.

Therefore, talking about this particular subject and understanding it well is important. The Holy Qur’an talks about Taqwa, defines it and its signs (the characteristics of muttaqin),and tells the person how great the results of Taqwa are. The main title here is all about what provides protection for people from evil, danger, destruction, the torment of Allah (Glory be to Him)—this can serveas an indication of the great importance of this issue.

One of the most important matters related to Taqwa is that it is a must for accepting good deeds: Allah (Glory be to Him) said in the Holy Quran, {'Allah only accepts from those who are muttaqin'}[Al-Ma’idah 5:27].

We are all aware of the importance of good deeds, since we need good deeds to obtain the pleasure of Allah and goodness in this life and the Hereafter, and since good deeds have to do with what Allah promised: His reward. We are also aware of the great and positive impact good deeds have on the soul of the person and his/her reality in this life, and how that can reflect well on him/her—that often goes under the title of reward and all that we receive from Allah (Glory be to Him). We find in the Holy Quran what attracts people very much to do and perform good deeds, because they are aware of the great reward on what they do. Indeed, it is the person who benefits from the good deeds s/he does, not Allah (Glory be to Him), for Allah stands in need of no one: {'Whoever does good, it is to his own benefit'}[ Fussilat 41:46]—it is to his/her benefit; {'Thus whoever strives, he only strives to his own benefit'}[Al-'Ankabut 29:6]. So, it is the person him/herself who benefits and who needs to do such deeds that ensure his/her salvation, success, and all goodness that s/he seeks and needs and that gains him/her transcendence and human perfection—good deeds that help the person achieve what s/he desires, hopes for, and needs at the moral level and that ensures him/her the vast divine care, which includes both material and moral aspects.

This comes at the personal level but also at the social level when society moves in a way that goes in line with faith, Taqwa, and what is good, and that seeks the pleasure of Allah (Glory be to Him) and to stay connected to Allah in faith so that it enjoys His help, mercy, aid, support, and wide and comprehensive care. So, good deeds, which we do while bearing in mind the reward from Allah and their desired outcomes, require Taqwa to be accepted:

The Holy Quran emphasizes, {'Allah only accepts from those who are muttaqin'}[Al-Ma’idah 5:27]. A person might seek good deeds during the course of his/her life, and we, as a result of our affiliation to Islam as a Muslim society, might seek performing good deeds here and there. However, many are the people who turn to doing good deeds in a particular field, but that might not be accompanied by Taqwa, and they might keep insisting on some sins and misdeeds.

Indeed, some might even insist on committing particular crimes while thinking that his/her record of good deeds and acts of kindness and righteousness would be enough to obtain Allah's reward and forgiveness, irrespective of his/her insistence on such crimes, transgression, sins, and misdeeds.

This often happens and sometimes is resulted from being backed by cultural misconceptions and misperceptions that encourage some people to follow this kind of direction: To limit himself/herself to sometimes doing some good deeds and performing some religious rituals while sticking to bad deeds, attitudes, or some positions that benefit the evil and make the person a soldier serving the evil and paving the way for the evil to tighten their grip.

The same is true when the person takes the enemies of Allah and Islam as Auliya and has ties with them that harm his/her own Ummah and religion. So, many are the things that keep people from Taqwa and make them neglectful towards it. Yesterday, we said that Taqwa has to do with adhering to what Allah has commanded (some responsibilities, deeds, etc.) and keeping away from what He (Glory be to Him) has forbidden, the forbidden acts that include all aspects that relate to behavior, positions, and loyalties, and those do not go in one direction. Great regret may strike the person when s/he does think that doing some good deeds would be enough to obtain what Allah (Glory be to Him) has promised (goodness, reward, Al-Jannah, and satisfaction), and that would secure his/her eternal future with Allah (Glory be to Him) and would grant him/her salvation.

Some people do believe and are absolutely certain that those actions that they perform are sufficient for them to enjoy the pleasures of Allah (Glory be to Him) and His forgiveness and Jannah. Therefore, this encourages them to deal in a manner of recklessness, negligence, and carelessness without a second thought about what they insist on and continue to do of bad deeds. However, this is a serious issue, since a person may come on the Day of Resurrection empty-handed, having no good record of good deeds and deserving no reward for what s/he has done. But why is that? That is because his/her deeds were not accepted in the first place. Indeed, that is either because they were not accepted in the first place, or because s/he made his/her deeds worthless due to the absence of Taqwa:

They might be accepted at first but then the person's insistence on committing bad deeds rendered his/her good deeds into nothing; those good deeds may include salat [prayers], fasting, etc. Some people might have some good deeds like Jihad in the cause of Allah and deeds of charity, kindness, and goodness—many are the ways through which a person might think of him/herself as deserving reward. Allah (Glory be to Him) says, {'And We will turn to whatever deeds they did and make it as scattered dust'}[Al-Furqan 25:23].

This is a very serious issue when they rely on some deeds and think such deeds would be greatly rewarded and added to their good record and would grant them salvation as well as granting them what Allah has promised His servants, those believers, and muttaqin, and then they find all those deeds (deeds that they thought would be accepted as good deeds) have become worthless and deserve no reward or credit! That is because these deeds were turned into nothing and weren't accepted in the first place: {'And We will turn to whatever deeds they did and make it as scattered dust'}—like the scattered dust that we see when the light of the sun goes through the window. That [dust] is worthless and has no positive effect.

Indeed, any deeds that are not accompanied with Taqwa hold no value even in this life and have no effect on the person and his feelings in a way that reflects on his/her deeds and righteousness. Therefore, this issue is very serious, and this is one of the most important things that have to do with Taqwa. On the issue of rendering deeds worthless, Allah gives us an example in the Holy Quran:

{'Would any of you wish to have a garden with palm trees, grapevines, and all kinds of fruits with rivers flowing underneath and as they grow very old with dependent children, a fiery whirlwind hits the garden, burning it all up? This is how Allah makes His revelations clear to you, that you might reflect'}[Al-Baqarah 2:266]. This has to do with rendering deeds worthless, and that can place take because the person's insistence on committing misdeeds, sins, and bad deeds while knowing they are bad deeds.

In such a case, good deeds become worthless! Or s/he might have done bad deeds after good deeds. During some time of his/her life, s/he, perhaps, used to do good deeds, return to Allah without insisting on committing sins and wrongdoings, and repent from his/her wrongdoings, and keep returning to Allah (Glory be to Him).

But, s/he then started to do bad deeds and insisted on them. In doing so, s/he caused all his/her previous good deeds to become worthless. This can be a serious matter, especially when reducing great deeds into nothing—great deeds of great reward. Examples of such deeds are Jihad in the cause of Allah and doing good in the various fields of philanthropy, where you provide help to the people around you with the honest, kind intention for the sake of Allah (Glory be to Him) and according to His instructions.

So, such a person is in great danger. Or maybe, after living a lengthy period full of good deeds and repentance, a person starts changing course for the sake of satisfying his/her whims. Indeed, some for the sake of satisfying the whims of the soul (which might come in the form of desires or the form of anger, nervousness, or fear) might go astray. Moreover, [this case happens] when a good deed is not performed according to Allah’s instructions. Good deeds are related to divine instructions in their origin and in how they should be performed according to Allah's instructions and teachings, in a way that is consistent with His instructions.

Even in this case, it might not be accepted by you when is tainted with a flaw or a defect, which renders it worthless. Then, on Judgement Day, you will be of regretful when you see those hoped-to-be-accepted-and-rewarded deeds have gone in vain, and have not been counted for you as of your good deeds.

This is an important matter that shows how crucial Taqwa is. Allah says, {‘Allah accepts only from the Muttaqin’}. Taqwa makes clear the value of Allah’s instructions and their importance and benefit. All the instructions of Allah (Glory be to Him) and His commands (of what we do and what we do not do) are all for our own sake.

We benefit from what He has ordered us to do; in addition, they contain good for us, and through them we achieve important results and real interests. On the other hand, what He has forbidden us to do contains harm, evil, and danger for us, and its disadvantages affect us, not Allah (Glory be to Him), as He is not harmed with our bad deeds and wrongdoings. When we commit to Taqwa and do what Allah has commanded us to do, and carry out the responsibilities that He has given us, then we will be able to see the value, the fruit, and the effect of Allah’s commands in all fields of our life and our reality.

For example, Allah’s instructions regarding the economic aspects of our life will show their effects and results in the economic reality of our life and in our living conditions, and we will gain blessings and good from them. That is because each instruction of Allah’s instructions has a direct, positive fruit, and each order of Allah’s orders has a great, direct impact, as well as the additional result of the blessings and other good things coming from Allah (Glory be to him) as a reward for people, whether as individuals or societies moving according to Allah's instructions.

We notice how important this is when we focus on the matters that our Muslim society has neglected, and, as a result, horrible effects and losses have emerged in the reality of Muslim society. Allah commands Muslims to be united, to have one word, to practice Jihad in the cause of Allah (Glory be to Him), to strive for the sake of justice, and to enjoin good and to forbid evil. He also imposed collective responsibilities, such as cooperating in righteousness and Taqwa; being a society that is filled with truth, justice, and good; and being an Ummah that calls for good, enjoins good, and forbids evil. When Muslims have neglected these important, great, collective responsibilities, such as Jihad in the cause of Allah, preparing the power they can, and build themselves to be a strong Ummah–just as Allah ordered {‘Against them make ready your strength to the utmost of your power’}—the losses to our Muslim society have been so horrible that they have turned the reality of this Ummah into a weak reality, where weakness, division, and disintegration are the dominant state. This reality has allowed the Ummah’s enemies to get it weaker and weaker, to control it, to conspire against it, to oppress it, and to infiltrate it. We can find a lot of aspects that are related to making this Ummah well-guided, enlightened, perceptive, and conscious based on Allah’s guidance and His verses. So, it can raise its great awareness through Allah’s light and guard itself with guidance against all forms of misleading and falsehood. When the Ummah has neglected all of that, the effects have been too bad and horrible, as many individuals among Muslim society lack proper insight, which generally leads to dangerous effects and results in the reality of our Ummah.

However, Allah (Glory be to him) is the most merciful, so Taqwa is not always related to the collective aspects of the whole Ummah. That means Allah’s promise regarding Taqwa, its result, and its good fruits is not dependent on the full response by the whole Ummah, all individuals in this Ummah, or all areas and countries in it. If a band [small Ummah] within this Ummah moves–even individually, there will be fruitful results, even though there are still collective responsibilities with collective results –it will definitely get what Allah (Glory be to Him) has promised.

The Holy Quran talks about how great Taqwa is and talks about its virtues with regard to the wonderful divine care that happens because of Taqwa to people and societies that respond to Allah, fear Allah (Glory be to Him), and are mindful of Him in their practical commitments, in their positions, in their loyalties, in how they take their responsibilities, in how they fully respond to Allah (Glory be to Him).

What are the outcomes of all of that? Allah (Glory be to Him) says, {‘And whoever is mindful of Allah, He will make a way out for them, (2) And [He] will provide for him from where he does not expect. And whoever puts his trust in Allah, He [Allah] is sufficient for him. Verily, Allah will accomplish his purpose. Indeed, Allah has set a measure for all things’}[At-Talaq 65:2-3].

This blessed verse is one of the most important verses that show how great Taqwa is. It also provides what is so attractive that it attracts us to become mindful of Allah (Glory be to Him). The verse contained a great, important promise from Allah (Glory be to Him), and He is who never breaks his promise. {‘And whoever is mindful of Allah’} means both individually and collectively. {‘And whoever is mindful of Allah'} means any person, any society, or any Ummah that works under this rule: {‘And for those who fear Allah’} in their practical commitments, in what they do, in what they say, in how they take their responsibilities, in following Allah’s commands, in keeping away from what is forbidden, and in how they do not depend on what Allah has forbidden to get to what they aim or want for themselves, even when they see it as the proper tool to get to their goals or desires. Therefore, they are alert as they fear Allah and move according to the commands of Allah (Glory be to Him), according to their trust in Allah and that Allah will never let them down or leave them, that Allah will fulfill the results He has promised, and that Allah will surely fulfill his promise for them. {‘And he who takes Allah as a shield, He will always make a way out for him’}[At-Talaq 65:2]—a way out of distress.

In life span, distress might overwhelm you, and things might get difficult at several levels. For example, at the level of living conditions, a person may experience difficulties and hardships, but s/he should not be worried, for it is a temporary situation. It is the same at greater levels, as it is the case with sticking to Taqwa in fulfilling the responsibility of Jihad in the cause of Allah as well as seeking freedom and independence from the enemies of Allah—when the Muslim Ummah moves in accordance with Allah’s commandments, the enemies congregate to lead an alliance against it through aggression, blockade, and lots of conspiracies. As a result, the Ummah as a whole suffers from a lot of problems and challenges at both the living, economic, and practical levels: martyrs, casualties, siege, and shortage of money.

Some people in the Ummah may get affected and become desperate and hopeless as if the situation would continue forever and would not get better. This is true at the societal level. And sometimes at the personal level, a person, suffering in his/her life while sticking to what is right and acting according to Taqwa in his/her attitudes, commitments, deeds, behaviors, and living affairs (selling and buying), may think that other people achieve success in life through their habit of carelessness and lack of commitment and through using deceptive, evil ways that are best described as sin and deviation from Taqwa.

S/he is likely to feel bad, lose hope, and be impatient; then, s/he may decide not to continue living his/her life according to Taqwa. This (in turn) may lead him/her to do what those do and eventually end up as a loser. In the path of the right, there is suffering, but it is suffering that is accompanied with ease, as Allah (Glory be to Him) says, {‘So surely every hardship is followed by ease. Indeed, every hardship shall be followed by ease'}[Al-Sharh 94: 5-6]. This kind of suffering has also positive effects even at the spiritual level.

The path of the right is a track through which a person goes in this life according to Allah’s teachings. In this life, we are on trial in the field of responsibility; we are not in Al-Jannah, the world that is full of comfort and knows no distress, hardship, or difficulty. So, do not think that a person who walks in the path of faith and Taqwa will enjoy divine providence in a way that spares him/her from facing any trouble, hardship, suffering, and risk. If this were the case (in which all wishes and desires come true without fatigue or sacrifice), all the people would have been muttaqin [pious] and would be walking in the path of Taqwa, faith, and good deeds. We are on trial and in a field of responsibility in this life; therefore, it is quite normal that people face difficulties and troubles in all aspects of their daily life. However, what really matters is the outcomes of such difficulties.

For example, peasants (farmers) realize that agricultural-related work and farming is not easy as it is full of hardships, but they are looking forward to the final result, to what they will achieve after paying such effort, to the fruits of these hardships, and to what they can get after them.

And that helps them endure such hardships with satisfaction because these hardships are fruitful; they even feel proud of their efforts that bore fruit, making them happy even when working, getting tired, or facing difficulties. That is because they sometimes recall some experiences from the past (the achievements and results that came true), and that makes them more determined. And when they get the desired results, they feel satisfied and comfortable.

This is normally the case with merchants and people in different areas and businesses in this life. The same is true in the path of good deeds and the path of faith and Taqwa, the result of what the person faces (hardships, troubles, or risks) makes him/her take it lightly, and that is even accompanied by ease from Allah (Glory be to Him) as He has promised–the positive effects. However, that requires practicing patience and showing determination, and then Allah (Glory be to Him) provides us with great help and extensive care that gets the complicated matters resolved and relieve all troubles.

Difficulties that come with [good] deeds are temporary and followed by relief and by what Allah (Glory be to Him) creates to achieve good results and positive effects. If we compare between the path of truth, faith, and Taqwa with all its troubles and difficulties, and the other path that is far away from Taqwa, we can find that the latter is full of difficulties, risks, hardships, and severe loss. Indeed, the suffering in that path is even worse, harsher, and greater than what can be faced in the path of faith and Taqwa, and even leads to great loss: Jahannam [Hell] in the Hereafter and loss in this life .

Allah (Glory be to Him) calls His path 'the Way of Ease': {'We will facilitate for them the Way of Ease'} [Al-Layl 29:7]. It is the Way of Ease, compared to the other way that deviates from faith, Taqwa, good deeds, and righteousness according to the way of Allah, who names the other way, 'the Way of Hardship'. Therefore, difficulties and troubles do occur but are temporary and sometimes as a consequence of default. For example, a person moves in life based on faith and Taqwa, but s/he falls short in his/her performance and commitment. His shortcomings reflect negatively on him/her and lead to difficulties and hardships. However, with adherence to Taqwa and faith, such difficulties get resolved, and this is a great divine promise: {'And whoever is mindful of Allah, He will make a way out for them'} [At-Talaq 65:2]. No matter how difficult and complicated the things you face might be, there is no doubt that they will be eased. Therefore, the person must go with confidence and reassurance and work hard to seek to achieve Taqwa at its highest level, for negligence usually leads to more distress.

{'And [He] will provide for him from where he does not expect'} [At-Talaq 65: 3]. Thinking about sustenance and life suffering sometimes represents a great concern, puts people under pressure, and makes them anxious to the extent that they deviate from Taqwa: • Taqwa in position: to stick to Taqwa in adopting positions that please Allah. • Or when it comes to transactions: Taqwa is a must in transactions including financial transactions like selling and buying goods, businesses, and what we do for a living. • Or at the behavioral level in general: people can be affected by fears, ambitions, concerns over sustenance, and pressures resulting from poor living conditions. Ambitions of some people drive them to commit a transgression, adopt wrongful positions, betray what is right, walk in the paths of falsehood, do evil deeds, deceive others, and loot and accept what is forbidden, etc. Then, Allah promises that He will provide sustenance to muttaqin even from where theycan never expect. Definitely, that does not mean Allah (Glory be to Him) provides them with sustenance only from where they can expect. It means that He provides them with sustenance from where they can expect and from where they can never expect or imagine.

Therefore, you have to do your part, to continue the course of your life, to fulfil your responsibilities and duties, and to put your trust in Allah (Glory be to Him). {'And [Allah] will provide for him from where he does not expect’}[At-Talaq 65:3]. That is because the person may sometimes think that s/he has reached an impenetrable barrier or a deadlock that, according to his/her imagination, cannot be overcome with the use of his/her available means.

It gets worse and more complicated from one side and from the other. Yet, Allah removes it from where you do not expect it: He relieves worries and solves problems. This encourages people at the individual and collective levels to put their trust in Allah and never despair when in distress or great suffering.

This is like the situation our people are experiencing due to the blockade imposed by the coalition of aggression. It is important that we make every effort [to succeed], and act and work hard according to Taqwa. Then, relief comes from Allah (Glory be to Him): {'And whoever puts his trust in Allah, He [Allah] is sufficient for him'}[At-Talaq 65:3]. Therefore, people have to put their trust in Allah, for that is related to Taqwa. People[need to] depend on Allah, strongly believe that Allah's promise will be certainly fulfilled, and strongly believe that Allah will never let them down regardless of how great the challenges and hardships might be. People always have to put their trust in Allah and be pious. Surely, Allah is sufficient for them: {'And Allah suffices as a protector.

And Allah suffices as a supporter'}[An-Nisa 4:45]. Allah suffices as a helper. If you depend on Allah (Glory be to Him), He will defend you, and He will be sufficient for you, help you, support you, and take care of you in order for you to be at ease: {‘Certainly, Allah achieves His Will’}[ At-Talaq 65:3].

Whenever Allah wants something to happen, He makes it happen, and whenever He wants something to be done, it is done, for He is able to fulfill His promise and make it real: {‘Allah has already set a destiny for everything’}[ At-Talaq 65:3]. He has made a certain measure for everything: at the level of sustenance and appointed times and at the level of results and effects. Everything is set according to the criterion of divine wisdom.

Things are under the control of Allah (Glory be to Him) and can never get out of His control. Allah also says, {'Whoever fears Allah, He makes it easy for him’} [Al-Talaq 65:4]. Allah facilitates what is difficult, for He says in another verse, {'After hardship, Allah will bring about ease’} [Al-Talaq 65:7]. In addition, He sometimes makes ease accompany hardship to open new horizons and doors for people when some doors are shut: Allah (Glory be to Him) says, {‘Whoever fears Allah however, He makes it easy for him’}[Al-Talaq 65:4]. In addition, He says, {'So surely every hardship is followed by ease. Indeed, every hardship shall be followed by ease’}[AshSharh 94:5-6]. So, when overwhelmed by the concern of falling into a state of difficulty (difficulties in real life, difficulties in practical situations and conditions), people must not worry as long as they stick to Taqwa at its highest form.

Howbeit, matters might get harder because of ignoring some aspects of Taqwa and because of ignoring practical aspects that protect us from evils and struggles. So, when people do their best and transcend in Taqwa, Allah (Glory be to Him) facilitates matters. So, the difficulty will be followed by ease. {‘And whosoever fears Allah and keeps his duty to Him, He will remit his sins' }[At-Talaq 65:5]. [Allah remits] previous sins and sins that come about as slips when the person repents of them and gets back to Allah (Glory be to Him). {‘And will enlarge his reward’}[At-Talaq 65: from verse 5 ]. Allah enlarges his/her great reward. So, s/he gets great benefits from Allah (Glory be to Him), and these benefits are manifested in Allah’s great care of him/her in this worldly life as well as in what He has prepared for him/her in the Hereafter: His Jannah with His pleasure.

Thus, we find that Taqwa is the right choice that ensures the well-being of our life and eases our worries, our challenges, and our suffering. Indeed, it ensures the well-being of people in this life and in the Hereafter. That is enough for today… O Allah (Glory be to you), accept our fast, night prayers, and good deeds. O Allah, have mercy on our martyrs, heal the wounded among us, set free our captives, and grant us victory. You are All-Hearing! Peace be upon you, as well as the mercy of Allah and His blessings.

Source: Yemen News Agency