Channel: Abdul Nasir Jangda
Jumuah Khutbah on March 24, 2017
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Salam Alaikum warahmatullahi wabarakatuhu This is Abdi Nasir Jenga and you're listening to the following podcast. The following recording is a hookah that I gave here in my local community last Friday. So please take a listen. Hopefully it's a source of benefit and forwarded to others
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in the life of the Prophet sallallahu alayhi wa sallam.
Personally one of the most trying and difficult times in the life of the Prophet sallallahu sallam.
One of the greatest tragedies suffered by him in his personal life
is known as is remembered as I'm a husband a year of sorrow, the year of grief and sorrow.
During this extremely difficult year, to understand overall what the circumstances were leading into this year, the Prophet sallallahu alayhi wasallam had been preaching and teaching the message of Islam for over a decade in the city of Mecca.
And the prophets a lot of them had been faced with he had been dealing with rejection, denial refusal. And it eventually escalated to the point of aggression, violence, persecution of his followers, and torment constantly of the entire community.
And things have gotten so severe that now at this point in time, for over five years, the majority of the Muslim the young Muslim community of Mecca, was actually living in asylum. They were living as refugees in East Africa.
And the Muslims that stayed back in the city of Mecca. We're dealing every single day. With this persecution in this violence at the hands of the people of Mecca.
There have been people who had been killed in broad daylight in the middle of the street, like the family of Yasin sumaiya. And Yasser. There were people who have been tortured, ruthlessly, mercilessly, day after day after day like belaga, the Allahu anhu, habenula rot, radi Allahu anhu and so many others.
And this had been constantly this has constantly been going on
the Prophet sallallahu alayhi wa sallam
had a few things that continued very profound things, but he had a few things that kept him going.
That allowed him not to lose his resolve, and to keep working harder day after day after day. Even though this situation was becoming more challenging and difficult, he kept on pressing harder and working harder.
First and foremost, of course, it was the profits a lot he said I'm relationship with the lowest peninsula his dependence is reliance upon his master his creator a lot. There was the fuel of the Quran, the words of Allah subhanaw taala that fueled his his commitment to this mission and this message. But on a personal level, there were two things that the profits a lot of them had. Number one was the individual who can be described as the rock the stone of the profits a lot he said them and that was the journal deal.
Hahaha, the wife of the profits a lot. He's the mother of his children, the mother of the believers, the first person to embrace and accept his message, the one who had held his hand that day when he came back from the Cave of paid off.
She had been there for him the entire time. He had been able to lean upon her and count on her, and she had been there to support him and keep pushing him forward, no matter how difficult the situation became.
And the second on a personal level, the second source of support the profits, a lot of them had was his beloved uncle Abu Talib.
I will tell it was not just any Uncle, I will call it was the man who had raised the profits a lot of a sudden from the age of eight. When he was eight years old, his father had passed away. Before he was born, his mother passed away when he was only six years old. His grandfather passes as eight. And from the age of eight going forward, there was this one man in the life of the Prophet sallallahu sallam, I will call him who raised him, nurtured him to care of him, protected him
and was always there for him. When the prophets a lot atemporal claimed his message. I will tell him, in spite of not accepting the message, said you do what you have to do.
I have nothing but respect and trust in you. So I'll be here for you.
When his own family members turned against him like Abu lahab and others, Abu Talib said you keep on doing what you're doing.
When the people of grace came to Abu Talib to complain about the prophets, a lot of Islam and to try to broker some type of deal to negotiate something. It was Abu Talib who told the Prophet sallallahu sallam, when the prophets a lot of them said I cannot accept any compromise. They can put the sun in my right the moon in my left, they can give me the whole world, but I cannot stop doing what I'm doing. This is my mandate from my Creator. I have to do this.
It was Abu Dhabi who told the profits a lot of time you keep doing what you're doing and I'll be here
protecting you and taking care of you. I'll have your back.
These words, on a personal level, these were the two sources of support for the profits a lot easier.
And in that year,
the Prophet sallallahu alayhi wa sallam suffered the personally speaking the greatest tragedies of his life.
His beloved wife of over 25 years, as I said before the mother of his children, the first believer,
his strongest supporter,
she passed away.
And the Prophet sallallahu alayhi wa sallam was grief stricken at the passing of his best friend, his wife,
the strongest believer that he knew that he had
the profits a lot he's um, his youngest, the youngest of his children, Fatima, radi Allahu taala Anna was still a young girl. And the prophets a lot of the time effectively in that moment became a single father to this young girl.
And it was such a difficult moment.
But Allah subhanaw taala as the prophets Allah tells us, how should the Bella lamb are the most severely tested people are the prophets. They are role models, their sacrifices greater than anything we could imagine. And that sacrifices made by them to serve as role models for us, so that we can look at it, learn from it and be inspired by it.
Three weeks according to many of the scholars of the Sierra likeableness half, three weeks after the passing of Khadija
Abu Talib passed away.
He lost his uncle butanna
and the passing of Abu Talib with Khadija radi Allahu taala, and how it was a profound personal loss.
Imagine having someone by your side for over 25 years, over the last decade, the most difficult decade of your life,
the daily struggle, the daily sacrifices, the great the daily tragedies that are occurring in Mecca with the believers. But you know that whenever you go home, that person is there to hold your hand to look you in the eyes and to tell you that you can do this.
That person is there by your side telling you that I will always be here for you.
Imagine going home and that person not being there.
Sitting down without that person sitting across from you lying down in your bed and the bed is empty now.
Imagine how difficult that must have been for the profit center.
We can't even imagine
but at the very least there was this constellation where the profits a lot he said them on numerous occasions. One time the profits a lot of them tells Khadija
radi Allahu Allah, Allah, that gibreel has come to me and he is telling me to communicate to you that Allah sends you Oh, Khadija his Salaam.
Allah sends you
that the prophets a lot of the time at this constellation, where he remarked that Allah subhanaw taala has granted Khadija a palace in paradise.
A gigantic Palace in paradise that has 70,000 doors and it is carved out it is a hollowed out of a single pearl. There are no breaks there are no cracks within it. That is Khadija
and the Prophet sallahu. Some commented by saying Khadija will be my wife in Paradise, there was that consolation.
But with double daulat at the passing of Abu Talib, the narration is mentioned very heartbreaking.
I will Don it had gotten very old and he was very sick and the Prophet sallallahu Sallam was aware. He He's called by someone that it seems like these might be the last moments, the prophets a lot. ism rushes to the side of a baton kneels down by his side holding his hand, tears in his eyes, watching the man who had raised him were given so much to him, watching him breathe is lost.
And the profits a lot of a sudden, because he's in the pains of death. Some of the other leaders of the corporation like Abu Jamal and others have gathered there. The profits a lot even puts his mouth to the ear of Solomon whispers into his ear. He says please, uncle, say it just once. Let me hear just whispered into my ear, the words cutting much how'd you like a behind the law? Just say it once and I will stand and testify in front of a law that you set the words of faith, the proclamation of faith just once.
And in that moment, the leaders of Qureshi, Abu Jamal and others who don't want to see this happen, because it would break the resolve of many of the opposition in Makkah. They start yelling and screaming and shouting over the profits a lot. He said he did distract who live in those last difficult moments.
Don't forsake the religion of your forefathers I will tell him Don't leave.
And I will tell him tells the Prophet sallallahu alayhi wa sallam that I can't give you what you asked for.
The profits a lot is him his grief stricken,
and the Sahaba say we were waiting outside when the Prophet lism walked out we could see the grief on his face, the profound sorrow on his face.
Allah subhanaw taala revealed the verses to the prophets of Salaam in Nicoletta de man, you cannot guide who you have loved. Rather Allah guides whom were whomsoever He wills. We don't understand the meaning of the ayah. The i o what it actually was saying was it was a consolation to the process of them. Because the Sahaba say the process of them started to question themselves, what more could I have done? What else should I have said? But Allah was telling him that was not in your hands.
Don't beat yourself up over it. This is in the hands of Allah. The Sahaba understood the profound pain of the process. I'm in that moment, so much so that a decade almost a decade later, when the father of Abu Bakar, Abu hanifa, when he would embrace and accept Islam at Fatoumata, the conquest of Makkah, an old man use blind all of his hair, even his eyebrows and eyelashes had turned whites as described in the narration, so elderly.
And when he brings him in, he accepts Islam at the hands of the prophets, a lot of work in his crime, tears streaming down his face, the prophets, a lot of them says tears of joy Alibaba, and he says no tears of sadness.
How can you be sad when your father accepts Islam at this age? He says, because I can't help but think how I would instantly trade
my father's hand for the hand of your uncle at this place at this time.
How I would instantly swap places switch places between my father and your uncle, because I remember what you felt on that day.
The prophets a lot of these and went through so much tragedy.
And not only that, but the passing of Abu Talib was followed by another tragedy. The prophets a lot of them took a few days to just recover and to deal with the grief. The narration mentions him in his heart he mentions that when the prophets allottee some came out of his home a few days later, after the passing of a widow. He was walking in the streets of Mecca,
going about his business, and a young, young, young man.
Just a young guy from the streets,
walks up to the profits a lot he saw them
and he grabs the profits allowed him by his shirt.
He says Abu Talib is dead who will protect you now.
So much tragedy was faced by the prophets of Solomon this moment.
Now, the reason why I mentioned this is not to just pull at the heartstrings to mention something that's very emotionally difficult.
But there's a there's a remedy here. There's a solution here.
What happens at this particular time in this moment of profound tragedy and difficulty for the profits? How do you recover from this is the question how do you bounce back from this? Because we know the profits a lot Nizam did we know that he worked harder than ever before, we know that he kept pushing and he kept fighting and he kept working. That's how we're all sitting here today. But the question is, how? How do you get back up after being knocked down so hard? How do you get back up
subhanaw taala. At that moment, called the prophets a lot, he set him on the most miraculous journey that any human being has ever experienced. The journey of a Nisra with Mirage, the journey by night to Jerusalem and the ascension above the heavens.
And on that journey, the most remarkable thing that happened when the prophets allottees have reached the heights and was closer to Allah than any of the creation of Allah has ever been before. He reached a point of similar to the moon Taha, where even gibreel alayhis salam tells the prophets also gibreel had been the Companion of the professor said, I'm on this entire journey from Mecca to Jerusalem and ascending above the heavens through the heavens. And he and the Prophet sallallahu sallam, they reached a point of sincerity. And he tells the process to go forward and gibreel stops the prophets. Allah looks back at him, and he says, aren't you coming along? And Djibouti and says,
No, no, no, this is where I stopped. But this is where you go forward.
That at that moment, when he was closer to a lot than any creation has ever been, Allah subhanaw taala gave the prophets a lot he some, the most miraculous thing, the most beautiful, remarkable, powerful gift that has ever been given to humanity. And that was the five times daily prayer, the Salah
that was given at that moment, by Allah, in the presence in the company of Allah, to the prophets a lot. He said, I'm at the most difficult moments of his life.
That this is the remedy
for your tragedy, this is what will heal the wounds on your heart.
This is what will give you the strength to continue. This is what will pick you back up. This is what will keep you going.
This, this prayer, and that's right. Look at the how the prophets Allah speaks about the prayer. What he teaches us about the prayer, the prophets allottee some says you're a let's
say Salah, the coolness, the calmness of my eyes has been placed within the prayer. We say that often because it's in the Quran, the coolness of the eyes. What does that mean?
It's an example. It's a parable.
It's an it's a metaphor in the Arabic In the Arabic language. To understand it, you have to visualize, imagine somebody walking through the desert.
In the brutal heat of the desert, where the sun is bearing down on you, the sand is burning hot, it's hot winds are blowing and it's blowing the burning sand into your eyes.
And your eyes start to dry out and they burn.
And what finally after you keep on going, the more you ditch them, the more you rub them, the more they burn. And you keep on going your eyes feel like they're on fire.
And then you find some cold, cool, clean water. When you take that water and you splash it into your eyes. How refreshing does it feel? The profits, a lot of them said that's where prayers like the day will be difficult.
The task will be arduous. The journey will be fatiguing.
But when you stop
and you say Allahu Akbar, the calmness, the serenity, the coolness, the tranquility, that it will bring you it's like that water in your eyes in the middle of the desert.
The prophets a lot he said when he would tell Bilodeau the Allahu unreachable called the oven, he would say
let us go and recuperates let us go and relax by praying.
Let's go and gather and collect ourselves through the prayer center ourselves once again.
It is that calm the eye of the storm, that calm amidst the storm.
The Companions of the prophets a lot he said a minus or the Allahu taala and who says about the processes on either hazaribag Ameren faza illa Sala, whenever the prophets Allah Shan was dealing with anything at all he would at once immediately go to the prayer at once
And anything could be dealt with anything could be handled.
Abdullah and Mr Luthor are the Allahu taala. And who teaches us in Malou, Hawaii, Giacomo, Allah mokuba. Whenever you're dealing with anything,
just know that the next prayer that you're going to offer,
can get you through it can solve your problem can help you through it.
This is the power of prayer. This is where prayer is the salon that has become so ritualized, the salon that has become so neglected the salon that has such little significance in our lives now, even those who do pray regularly, and May Allah give them consistency, and sincerity.
But it's nothing more than a quick task or a ritual that needs to be discharged, and then moved on from.
But this is really what it is. This is what it means. This is why the prophets, a lot of them could pray whether there was an eclipse or there was a storm or even in the middle of the battlefield.
This is why the prophets a lot he said, I'm after having a long, difficult day, the more difficult the day was, the longer he prayed at night.
Doesn't make sense, to our simple minded logic. It doesn't add up, the more difficult your day is, the more you should sleep, the more difficult his day was, the more he prayed at nights.
Because he because the prayer is meant to be the source of rejuvenation, and strength and conviction and energy.
Now, I'll conclude this by asking the question.
is something it's the obvious question that follows afterwards.
And that question is that I pray five times a day.
But my prayer doesn't do for me, what we're talking about. My prayer doesn't make me stronger. My prayer doesn't, you know, make me calmer. My prayer doesn't solve my problems. My prayer doesn't help me deal with what I'm dealing with, get through what I'm good, what I'm going through.
My prayer is not doing that for me What's missing?
And we all kind of know the answer. But the answer is that there's nothing wrong with the prayer. There's nothing deficient within the institution of Salah of prayer. The deficiency is on my part.
I'm not, I'm not implementing the prayer properly.
The way I'll explain this is at best, we offer the prayer.
Maybe even we perform the prayer.
But the thing that we don't do is we don't experience a prayer. It's not an experience. I'm not doing it properly.
Now that leads to the million dollar question, and that is, how can I start experiencing my prayer? How can I fix this issue that I have?
Well, number one, it takes work, it takes focus, it takes dedication, it might even take a little learning. Because anything to do anything worthwhile to do anything properly, you have to put some time into it some energy into it some effort into it, we need to put some effort into our prayer. It just can't be a thing. I was born Muslim. So obviously I know how to pray, I'm gonna have to put something into it. Think about the amount of time we spent in our lives, learning everything that we do. And how much time have we put into really learning our prayer properly. We got to learn. Now what do we have to learn? There are two things. Number one, we have to learn the structure of prayer
properly how to pray, which is oftentimes referred to as the fic of the prayer,
the technicalities of the prayer, how do you pray properly,
which also, very, frankly, is not that complicated, not that difficult to figure out.
And then the second thing that I would venture to say is very important, maybe even more important for us to learn
is that we have to start interacting with this prayer. See for so many of us when we pray, the prayer feels like a ritual because we've made it a ritual. When we stand up in our prayer, and we say Al hamdu, lillahi Rabbil alameen or Subhana Allah as he or she balarabe Allah, Allah or Acharya truly lucky. When we say when we read all these things in the prayer, were reciting them. We're chanting them. We don't understand what we're saying. So we don't experience it. I'm talking right now, when you're listening to what I'm saying. And the reason why you're able to listen and pay attention and stay focused on what I'm saying is because you understand what I'm saying, imagine if
I was speaking right now for the last 20 minutes in a language that you don't understand. How long would you be able to pay attention? How, how intently could you focus on what I was saying? If you don't understand
It's no mystery where we can't focus in our prayer. We have to learn. We have to put time and effort into understanding what we're saying in our prayer. Al hamdu Lillahi Rabbil aalameen.
When we say I'll give you an example when we say Allahu Akbar,
what are we exactly saying Allah is the name of Allah Akbar, the Word of God, we often translated as allies, the greatest, and Allah is the Greatest, but the Word of God is the comparative, not the superlative. What that means is about is greater, not great test. Allah is the Greatest but the word expert means greater.
So what we're saying is a lies greater. But whenever you say something is greater, it's not a complete thought, you have to finish it greater than what?
But there's a blank here, Allah is greater than blank. What goes in that blank, anything and everything. But let me explain how you interact with those words. When you stand up to pray, and you say, Allahu Akbar, you're saying Allah is greater than, and what goes there? In terms of our reflection, our thought, our Whoa, sure.
Whatever is distracting me from my prayer at this moment, whatever it is, whether the phone is ringing, or the game is on TV, or somebody's waiting outside, or there's a dinner reservation,
whatever it is, a lie is more important. A lay is greater than everything else.
And when you think that why you're saying Allahu Akbar, you're not just saying it anymore, now you're experiencing it, and see how it changes your prayer. how it changes the experience. When we do this, the prayer becomes more meaningful. When it becomes meaningful and experience, then we'll start to reap the benefits of that particular prayer.
And once we start to reap the benefits of it, we'll see for ourselves prayer is the solution to our problems. Prayer can help us overcome our difficulties. Prayer can serve as the fuel for the challenges that lie ahead.
barakallahu li and I were looking for another one of our anyway jambalaya to ethical hacking, a subset of law Holly welcome Melissa in machine for sofiero in a hula for
salaam aleikum wa rahmatullah. So as we talked about in the hood, Bob, prayer is a solution to our problems. And we need quality assurance within our prayers. And one of the most effective ways to develop kosha within our prayers, is to understand the meaning of what we're saying within our Salah. So at Hamdulillah, I had the blessing and the opportunity to develop a course and deliver this course all across the country, even in other parts of the world, where we systematically go through the meaning of each and every single word. Within the prayer, the course is called meaningful prayer. So Alhamdulillah I'll be teaching the class again. Plus, it's available online,
you can take it from anywhere. So please go to meaningful prayer.com to get all the information on the class to sign up for the class and share it with family and friends.