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Praise be to Allah, then praise be to Allah.
Praise be to Allah who guided us to this, and we would not have been guided if Allah had not guided us.
And our success is only through Allah.
And we have not relied upon anyone but Allah.
And may the most perfect and purest prayers and peace be upon our master, our beloved, and the joy of our eyes, the Messenger of Allah.
May Allah bless him, his family, his companions, and those who follow him.
And I bear witness that there is no god but Allah alone, with no partner unto Him.
And I bear witness that Muhammad is His servant and His messenger.
The best prophet whom He chose, and He sent him as a mercy to the worlds.
He sent him with guidance and the religion of truth.
To manifest it over all religion, and sufficient is Allah as a witness.
To proceed, honorable brothers.
We will begin, if Allah the Almighty wills, a new series.
And I consider this series one of the most important series presented from the pulpit of the Messenger of Allah, peace be upon him.
This series, honorable brothers, may be a little long.
But we can interrupt it at the time we wish because it consists of multiple events, not a complete single unit.
This series is the series of Quranic stories.
And I had prepared for it a while ago.
And I studied what is in it, a study that is not bad, before I began speaking about it.
And we must know, brothers.
That three-quarters of the Quran is stories.
And this is a statistic conducted by some contemporary scholars.
Three-quarters of the book of our Lord is stories.
Even some contemporaries mentioned that in the Quran there are one hundred and forty-two stories.
Between stories that talk about the prophets, or talk about nations, or talk about those who came after them, and so on.
Three-quarters of the Book of Allah the Almighty, which we read, is from the stories.
And Allah the Almighty says, 'We relate to you the best of stories.'
Through what We have revealed to you of this Quran.
So the one who relates to us is not a human, and is not a created being.
The one who relates to us is the Lord of the worlds, glory be to Him and may He be exalted.
We narrate to you the best of stories by what We have revealed to you of this Quran.
Indeed, this is the true story.
As our Lord, Blessed and Exalted is He, describes.
And the scholars say that nothing guides a person,
like real events and examples.
No matter how hard I try to give you a lesson or a sermon,
the sermon does not affect the soul with its true effect,
unless it is coupled with a true story.
And the study of the accounts of past nations is one of the most important things this religion calls for.
So we will begin, if God Almighty wills, to talk about Quranic stories.
And before I begin, brothers,
why are three-quarters of the Quran stories?
Why does the Holy Quran pack this huge amount of stories?
Stories of the prophets: the Quran mentioned twenty-five prophets.
The story of the People of the Cave.
The story of the owners of the two gardens.
The story of Bilqis.
The story of the hoopoe.
The story of Sheba.
The story of Cain and Abel.
The story of Harut and Marut.
And other stories besides these.
You can hardly go through a surah of the surahs of the Quran,
but that God, Mighty and Majestic is He, points in it to a story that took place,
between a prophet and his people,
or between a reformer and his people,
or between a righteous person and his town.
And so on.
Three-quarters of the Holy Quran,
are stories narrated to us by the Lord of the Worlds, Blessed and Exalted is He.
We relate to you the best of stories through what We have revealed to you in this Quran
For the Quran is a narrative revelation as this noble verse clarifies
Did God Almighty bring forth the Quranic stories for the sake of entertainment?
The Noble Quran did not deal with the story as an independent artistic work
As is seen in movies, series, and plays
The Noble Quran did not tell us a story just so that we might know the news of those in the past
And that we might know their conditions and affairs of their lives
The Noble Quran did not mention the story just for the sake of entertainment
As is the case with the storyteller
Who used to sit in the cafe in order to attract the minds of listeners with mythical stories
Which often have no reality behind them
The Noble Quran did not bring forth the story for the sake of entertainment
Like the story of Antarah ibn Shaddad and Hamza al-Pahlawan
And Scheherazade and One Thousand and One Nights and Abu Zayd al-Hilali
And other stories that have nothing behind them
Except that they entertain the listeners
The Noble Quran did not bring forth stories
In order for us to receive ten rewards for every letter
As is the narrow understanding of the word of God Almighty
In the minds of many listeners
For the Quran did not bring stories for the sake of entertainment
Or for the sake of abstract reward
Or just for the sake of reciting the news of those in the past
Rather, the Noble Quran brought stories for the sake of ends, goals, and purposes
For the sake of which the Noble Quran was revealed
For God Almighty sent the messengers for a purpose or multiple purposes
And God Almighty revealed the Quran for purposes and benefits
The Quran achieved these benefits for us through the stories
So, the Quranic stories narrate to us the purposes of the Sharia
The Quranic stories narrate to us the goals of sending the messengers
Quranic narratives tell us the purposes of the mission of all the prophets.
The Quranic narratives were presented for the purpose of reflection.
They were presented for the purpose of a lesson.
They were presented for the purpose of steadfastness.
They were presented for the purpose of knowing the path to Allah the Almighty in this worldly life.
That is why scholars say there are two overall purposes for Quranic narratives.
The first purpose is radical social change.
The Quran did not present a story except for the sake of change.
That is because Allah would not change a blessing He had bestowed upon a people
until they change what is within themselves.
Indeed, Allah will not change the condition of a people until they change what is in themselves.
Thus, the first purpose for which Quranic narratives were presented is for radical social change.
The second goal is knowing how to live according to the correct methodology in this worldly life.
How do we live?
Not why do we live?
The stories teach us how we live.
This is what is represented by the straight path,
which we ask Allah the Almighty to guide us to in every raka'ah of our prayers.
Guide us to the straight path, the path of those upon whom You have bestowed favor.
The ones favored are the people of the stories that the Lord of the worlds, Blessed and Exalted, tells us.
These are two basic purposes for which Allah the Almighty presents stories to mankind.
And from here, honorable brothers,
the difference becomes clear to us between the stories of Allah the Almighty—the Quranic stories—and the stories of others.
The characteristics of Quranic stories were mentioned by the Holy Quran, and they are three.
And I will speak before we enter into the Quranic stories; there are two sermons.
A sermon in which I define the characteristics and objectives of Quranic stories.
And another sermon through which we learn about the benefits of Quranic stories.
Why does Allah the Almighty tell stories?
Why does Allah the Almighty make three-quarters of His book stories?
The difference between people's stories and the stories of the Quran becomes clear through knowing the characteristics of Quranic stories.
The Quranic narrative has three characteristics
God, the Almighty and Majestic, clarified them in one verse, pointing to them
At the conclusion of the account of the story of Joseph, peace be upon him
And the story of Joseph, peace be upon him, represents the complete narrative in the Noble Quran
The last verse in Surah Yusuf
God, the Almighty and Majestic, said
There was certainly in their stories a lesson for those of understanding
It was not a fabricated narrative
But a confirmation of what came before it
And a detailed explanation of everything, and guidance and mercy for a people who believe
This verse clarified that the characteristics of the Quran are three
The first characteristic of the Quranic narrative is reality, not symbolism
Some scholars say the Quranic story has no reality behind it
Naturally, the majority of scholars oppose those who said this statement
The Quranic narrative is an event that took place, not merely representation as some mention
Meaning some say there is no such thing as the People of the Cave in reality
There does not exist a thing called youths who believed in their Lord and lived on this earth in reality
Rather, the Quranic narrative is symbolic
The Quranic narrative is brought forth for the sake of the lesson
Not that there was a man who came from the farthest end of the city, running
And there is no hoopoe that conversed with our master Solomon, peace be upon him
And there is no village that lived in abundant goodness like the village of Sheba
And not to what is beyond that
There is no reality behind the Quranic narrative
This speech is contrary to the consensus
The Ummah has reached a consensus that every story
Mentioned by the Lord of the worlds, may He be blessed and exalted, in His Book
It is a reality that occurred
There were youths who faced injustice
They believed in their Lord, and God increased them in guidance
And they took refuge in the cave
There is a real village that has a reality and a location
On the surface of the earth
It denied the blessings of God, so God sent upon it the flood of Arim
There was a man who came from the farthest part of the city, running
Calling to God, the Almighty and Majestic
They killed him and trampled on him until they made his windpipe come out
In a time of the times and a place of the places
The most prominent characteristic of Quranic stories is that they are real
Not merely a symbol that is recited and no story actually happened there
The Sheikh, the Sheikh of Al-Azhar, Sheikh Muhammad Al-Khidr Hussein, says
Quoting Imam Al-Shatibi, this great leading Imam in the book Al-Muwafaqat
Al-Shatibi says: I have traced the stories of the Quran
If God, the Almighty and Majestic, mentions a refutation of the story at its beginning or at its end, and this is the most common case
This indicates that the story is false
Meaning sometimes our Lord, blessed and exalted is He
Presents to us a story
He mentions before it
A refutation of it
Or follows up after it, and this is the most and the majority
A refutation of it
So if God tells a story and refutes it
This indicates its falsehood
But if the Quran tells a story
And does not mention a refutation of it
Neither at its beginning
Nor at its conclusion
This indicates its truthfulness
And its authenticity and that it is a reality that happened
And God, the Almighty and Majestic, speaks the truth
And who is more truthful than Allah in statement?
And who is more truthful than Allah in discourse?
We relate to you the best of stories.
There is no story that the Quran has told without addressing its rebuttal,
Except that it was reality.
Of course, he attributes the symbolism of the story to Sheikh Muhammad Abduh,
But regardless of whether he said it or did not say it,
This speech is invalid, and scholars of knowledge have disagreed with it as Imam Al-Shatibi mentioned in his book Al-Muwafaqat.
So, Quranic stories are reality. A questioner might ask,
Why can't the Quranic story be symbolic?
Cain and Abel are a symbol,
Harut and Marut are a symbol,
The People of the Cave are a symbol,
Experts of education and scholars of pedagogy say,
It is impossible for a person to follow an example and benefit from a story
If there are no actual people representing it.
Meaning, imagine for example,
Imagine that I talk to you about a man
Who was patient through poverty,
Patient through affliction,
Confronted injustice,
And called to Allah, the Almighty and Majestic,
Endured all kinds of calamities and trials for the sake of Allah,
Then I say to you,
This person is from me, I invented him,
For the sake of a lesson.
You say to me: So there is no reality underlying it?
How can I follow an example of an event devoid of a person?
It is impossible for a human to benefit from Quranic stories
Unless there are people representing them, and it is a reality and truth.
We cannot benefit from the youth of the People of the Cave
unless we understand that they were people who carried faith
and were oppressed in their societies,
and sought refuge with Allah, the Almighty and Majestic, in the cave,
and Allah, the Almighty and Majestic, protected them and took charge of them.
I am not talking about a story from One Thousand and One Nights
just to sway the minds of the listeners.
The Quran speaks about a reality that occurred.
Well, where is this meaning in the verse?
We say the verse itself at the conclusion of Surah Yusuf
has clarified that the Quranic stories are a reality.
Allah, the Almighty and Majestic, says,
Indeed, there was in their stories
So He is talking about people,
He is not talking about empty symbols that have no benefit.
Indeed, there was in their stories a lesson for those of understanding.
From this verse, the scholars took the reality of the Quranic story.
The second matter is that the Quranic stories are truth with no falsehood in them.
Why? Because it is Allah who tells the story.
And Allah either tells a lie, and far be it from Allah, the Majestic and Glorious,
or He tells the truth.
And who is more truthful than Allah in statement? No one is more truthful than our Lord, Blessed and Exalted.
So when the Quran tells us a story, that indicates its truthfulness.
And this is the meaning to which Allah pointed in a verse, or the last verse in Surah Yusuf:
"Indeed, there was in their stories a lesson"—this is evidence of reality,
"for those of understanding."
"It was not a fabricated narrative."
Allah says, I do not fabricate.
Far be it from Him, the Majestic and Glorious.
Allah says, I am telling you of an event that occurred and an event that is true.
While the stories recited outside of the Quran might be lies, or might be symbolic emptiness with no reality beneath them,
It was not a fabricated narrative, but a confirmation of what came before it,
The third and final characteristic of Quranic stories,
Is that Quranic stories came in order to nurture faith and morals in human beings.
Meaning, we now, through the presentation of Quranic stories,
Will see a patient young man who was not suitable for society except for this young man,
Facing a great tide, enduring for the sake of Allah, the Almighty and Majestic,
You will find a forbearing person in the Quranic stories,
You will find a generous person,
You will find a chaste person,
Like our master Joseph,
You will find a young chaste woman,
Like Mary, peace be upon her,
You will find people who knew the value of Allah and knew the value of the world.
These stories nurture chastity in our souls,
They nurture truthfulness in our souls,
They nurture generosity in our souls,
They nurture morals in our souls.
So, among the characteristics of Quranic stories is character building,
And among the characteristics of Quranic stories is planting faith in the souls.
Where is this meaning in the verse?
He said, observe the verse, what does it say?
There was certainly in their stories a lesson for those of understanding.
It was not a fabricated narrative,
But a confirmation of what came before it and a detailed explanation of everything,
Then He said, and as guidance and mercy for a people who believe.
Meaning the Lord of the Worlds, Blessed and Exalted is He, says I relate the stories to you for the sake of guidance, so that you may be guided.
All of us today are searching for guidance, and as guidance and mercy.
So the goal of presenting the story is that we be guided,
And the goal of presenting the story is that we embody the morals of mercy.
And that we should adopt the ethics in general, which are the essence of the mission of the Prophet, may God bless him and grant him peace,
And We have not sent you, [O Muhammad], except as a mercy to the worlds. I was only sent to perfect the nobility of character.
Therefore, the characteristics of the Quranic stories are realistic, not symbolic.
Second, honesty; third, upbringing.
It was not a fabricated narrative, but a confirmation of what came before it, a detailed explanation of all things, and guidance and mercy for a people who believe.
The final issue, dear brothers,
Among the characteristics of the story, or among the general indications in the Quranic story,
The Quran does not mention a complete story with all its details,
How so-and-so used to eat, how he used to drink, how many children he had,
The Quran does not address that.
They said that detail in a story is the concern of history.
History mentions the details.
The Quran mentions the story and then interrupts it with the lesson.
Because drowning in the details of the story will make a person forget the lesson.
Therefore, you hear a verse in the Book of God speaking about a person,
Suddenly, the verse cuts off and mentions the lesson.
And there came from the farthest end of the city a man, running.
He said, 'O my people, follow the messengers.'
Follow those who do not ask of you any payment, and they are rightly guided.
He is speaking with his people,
And why should I not worship He who created me?
And to Him you will be returned.
Should I take other than Him deities?
If the Most Merciful intends for me some adversity,
Their intercession will not avail me at all,
Nor can they save me.
Indeed, I would then be in manifest error.
Indeed, I have believed in your Lord, so listen to me.
He is still speaking,
It was said, 'Enter Paradise.'
Okay, there is a gap in the story.
Why was this story cut off?
He spoke about the nature of the Quran.
Pay attention, in every story He tells us, He interrupts the story with a moral lesson.
Even if we drown in details, we cannot reach the moral lesson.
For example, in His discussion about Surah Yusuf:
They said our master Yusuf entered prison.
Two men came to him asking him about a vision they had seen.
As for one of them, he said: I saw myself pressing wine.
And the other said: I saw myself carrying bread on my head, from which the birds were eating. Tell us its interpretation.
Scholars noticed that this is an example; they said we derive a lesson from this story.
If a person with a need comes to you—and this is a message to the scholar, the merchant, the wealthy person, and everyone who fulfills a need—
The Quran teaches you how to fulfill a need.
He said if a person with a need comes to you and there is a deficiency in their upbringing, their character, or their connection to God, invest in their need for the sake of their guidance.
Meaning, I am a merchant and a person who is disobedient to God comes to me; do not give him charity without investing that charity in his upbringing.
Without the story being invested in guiding him to God Almighty.
And where is this meaning in the Quran?
Our master Yusuf was approached by two men asking him about a vision.
A dream they had seen.
The standard procedure would be for Yusuf to answer directly.
As for one of you, he will serve wine to his master.
And as for the other, he will be crucified and the birds will eat from his head.
The matter about which you are inquiring has been decreed.
He said, he came to Yusuf, peace be upon him,
As Sheikh Abu al-Hasan al-Nadwi mentions,
In his book 'Stories of the Prophets for Children',
He says two men came to him asking him about the vision.
He said he invested their need in guiding them to God Almighty.
The question is, what was the vision, O Yusuf?
He said, 'O my two fellow prisoners! Are many lords differing among themselves better, or God, the One, the Irresistible?'
Fine, we did not come for you to give us a sermon.
He said, you should invest the need in the sermon.
O two companions of the prison, are separate lords better,
or Allah, the One, the Irresistible?
After he guided them to Allah, the Mighty and Majestic,
while they were in need of Him,
compelled to listen to him.
Our master Joseph, peace be upon him, first interpreted the vision for them.
The Noble Quran interrupts the story with the lesson,
so that we do not drown in the details of the story,
and forget the lesson.
Fine, why did the Quran not tell us the lesson without the story?
He said, man is naturally inclined to love stories.
The story in the Quran is a means of education.
If I want to convey a lesson to you, I do not convey it to you abstractly,
but I tell you this lesson was carried by such-and-such person, and such-and-such person, and such-and-such woman,
and it was embodied in reality in the lives of previous nations.
Indeed, in their stories there was a lesson for those of understanding. It was not a forged statement,
but a confirmation of what came before it, and a detailed explanation of everything,
and guidance and mercy for a people who believe.
Whoever does righteousness, it is for his own soul,
and whoever does evil, it is against it, then to your Lord you will be returned.
I say what you hear, and I seek the forgiveness of Allah, the Great, for me and for you.
So, victory to those who seek forgiveness, seek the forgiveness of Allah.

Lesson 1 of 124 · Quranic stories by Sheikh adham al-aasimy

Quranic Stories: Characteristics and Aims 1 - Shaykh Adham al-Asimi

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Quranic Stories: Characteristics and Aims 1 - Shaykh Adham al-Asimi

Quranic Stories: Characteristics and Aims 1 - Shaykh Adham al-Asimi

Doctrinal Aims of Quranic Stories 2 - Shaykh Adham al-Asimi

Quranic Stories: Educational & Social Aims, Sermon 3 - Shaykh Adham al-Asimi

Friday Sermon 4: The Story of Adam (PBUH) - Part 1 - Shaykh Adham al-Asimi

Friday Sermon 5: The Story of Adam, Part 2 - Shaykh Adham al-Asimi

Satan's Objection to God in the Story of Adam - Friday Sermon 6 - Shaykh Adham al-Asimi

The Honoring and Assignment of Adam - Friday Sermon 7 - Shaykh Adham al-Asimi

Satan's Whispers in the Story of Adam 8 - Shaykh Adham al-Asimi

Adam and Modesty Before God 9 - Shaykh Adham al-Asimi

Key Themes of Noah's Story 10 - Shaykh Adham al-Asimi

The Fiqh of Noah's Da'wah 11 - Shaykh Adham al-Asimi

The Doubts of Noah's People: Friday Sermon 12 - Shaykh Adham al-Asimi

Prophet Noah and His Challenge to His People 13 - Shaykh Adham al-Asimi

The Story of Noah (PBUH) and the Building of the Ark 14 - Shaykh Adham al-Asimi

The Story of Noah and the Flood 15 - Shaykh Adham al-Asimi

Friday Sermon 16: The Story of Adam's Two Sons, Part 1 - Shaykh Adham al-Asimi

The Story of the Sons of Adam, Part 2 - Friday Sermon 17 - Shaykh Adham al-Asimi

Friday Sermon 18: The Story of Adam's Sons (Part 3) - Shaykh Adham al-Asimi

The Story of Abraham: General Themes 19 - Shaykh Adham al-Asimi

The Depth of Ibrahim's Dialogue with His Father - Friday Sermon 20 - Shaykh Adham al-Asimi

Azar's Response to Abraham - Sermon 21 - Shaykh Adham al-Asimi

Abraham's Proof of God - Friday Sermon 22 - Shaykh Adham al-Asimi

Abraham's Dialogue with the King - Friday Sermon 23 - Shaykh Adham al-Asimi

The Purpose of Ibrahim's Hijra - Friday Sermon 24 - Shaykh Adham al-Asimi

Ibrahim and the Clear Trial - Friday Sermon 25 - Shaykh Adham al-Asimi

Abraham and the Building of the Kaaba 26 - Shaykh Adham al-Asimi

Abraham as an Educator: Friday Sermon 27 - Shaykh Adham al-Asimi

The Circumstances of Moses' Birth - Friday Sermon 28 - Shaykh Adham al-Asimi

The Roles and Duties in the Story of Moses (AS) - Friday Sermon 29 - Shaykh Adham al-Asimi

Moses Helping the Israelite: Friday Sermon 30 - Shaykh Adham al-Asimi

Moses' Migration and God's Companionship - Friday Sermon 31 - Shaykh Adham al-Asimi

The Strong and Trustworthy - Friday Sermon 32 - Shaykh Adham al-Asimi

The Marriage Proposal to Moses - Friday Sermon 33 - Shaykh Adham al-Asimi

God's Selection of Moses - Friday Sermon 34 - Shaykh Adham al-Asimi

Reflections on Moses' Supplication (PBUH) - Friday Sermon 35 - Shaykh Adham al-Asimi

Reflections on the Supplication of Moses 2 - Shaykh Adham al-Asimi

Moses and the Provisions of the Preachers: Friday Sermon 37 - Shaykh Adham al-Asimi

Moses' Dialogue with Pharaoh: Friday Sermon 38 - Shaykh Adham al-Asimi

The Gathering of the Sorcerers and Moses' Confrontation 39 - Shaykh Adham al-Asimi

Sorcerers' Faith in Allah - Friday Sermon 40 - Shaykh Adham al-Asimi

God's Punishments for the Pharaohs 41 - Shaykh Adham al-Asimi

Displaying Power and the Plot to Kill Moses 42 - Shaykh Adham al-Asimi

Faith's Breakthrough into Pharaoh's Palace 43 - Shaykh Adham al-Asimi

The Believer from Pharaoh's Family and His Defense of Moses 44 - Shaykh Adham al-Asimi

The Israelites' Preparation for the Exodus from Egypt - Friday Sermon 45 - Shaykh Adham al-Asimi

Pharaoh's Demise and the Lost Opportunity 46 - Shaykh Adham al-Asimi

The Outcome for the Pious: Friday Sermon 47 - Shaykh Adham al-Asimi

Banu Israel After Deliverance 48 - Shaykh Adham al-Asimi

God's Appointment with Moses and the Worship of the Calf - Friday Sermon 49 - Shaykh Adham al-Asimi

Moses' Dialogue with the Children of Israel 50 - Shaykh Adham al-Asimi

Moses and Aaron's Dialogue - Friday Sermon 51 - Shaykh Adham al-Asimi

The Temptation of the Samaritan and His Punishment 52 - Shaykh Adham al-Asimi

The Qualities of the Companions of the Cave 130 - Shaykh Adham al-Asimi

Repentance and its Price - Friday Sermon 53 - Shaykh Adham al-Asimi

Their Demand to See Allah Manifestly - Friday Sermon 54 - Shaykh Adham al-Asimi

Exclusion from the Holy Land: Friday Sermon 55 - Shaykh Adham al-Asimi

Their Bewilderment and Ours: Friday Sermon 56 - Shaykh Adham al-Asimi

The Blessings of Allah in the Wilderness 57 - Shaykh Adham al-Asimi

Lessons from the Story of Al-Baqarah: Friday Sermon 58 - Shaykh Adham al-Asimi

Prophet Moses Seeks Knowledge 59 - Shaykh Adham al-Asimi

The Apparent and Hidden in the Story of Moses and al-Khidr 60 - Shaykh Adham al-Asimi

Qarun's Five Pieces of Advice - Friday Sermon 61 - Shaykh Adham al-Asimi

Qarun's Folly and its Consequence 62 - Shaykh Adham al-Asimi

The People of the Sabbath: Transgression and Punishment - Friday Sermon 63 - Shaykh Adham al-Asimi

Friday Sermon 64: The Circumstances of Jesus' Birth - Shaykh Adham al-Asimi

The Upbringing of Mary and the Righteous Environment 65 - Shaykh Adham al-Asimi

Mary's Seclusion and Her Dialogue with the Angel 66 - Shaykh Adham al-Asimi

Mary's Labor and Childbirth - Friday Sermon 67 - Shaykh Adham al-Asimi

Mary's Birth and Her Son's Speech 68 - Shaykh Adham al-Asimi

The Youths in the Cave: Friday Sermon 131 - Shaykh Adham al-Asimi

The Miracles of Prophet Jesus (PBUH) - Sermon 69 - Shaykh Adham al-Asimi

The Story of the Heavenly Table: Meanings and Lessons 70 - Shaykh Adham al-Asimi

Allah's Plan for Jesus and His Ascension to Heaven 71 - Shaykh Adham al-Asimi

The Message of Prophet Hud: Friday Sermon 72 - Shaykh Adham al-Asimi

Aad and the Restraint of Power - Friday Sermon 73 - Shaykh Adham al-Asimi

The Mighty Wrestler: Friday Sermon 74 - Shaykh Adham al-Asimi

Prophet Salih: His Call and His People's Characteristics (75) - Shaykh Adham al-Asimi

Attempts to Tempt Prophet Salih (PBUH) - Friday Sermon 76 - Shaykh Adham al-Asimi

The Morals of Thamud: Friday Sermon 77 - Shaykh Adham al-Asimi