Abdur Rahman ibn Yusuf Mangera – Qasida Burda (The Mantle Ode) Part 22
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So in this Qasidah, Burda of Allama Bussidi,
we are on poem number 76,
and according to another version it's 74.
And like the cloud, how it moved about
to protect him from the midday heat, red
hot.
So as this section
is about the Marjiza,
the miracles of Rasulullah sallallahu alaihi wa sallam.
So, many of these miracles we know about.
Many of these miracles, we've heard about,
and we often hear about them. However, the
beauty is in the way he said it
and the way he's made connections between them,
and in the order that he's mentioned them.
So he says
in the previous one which we read last
time,
This was speaking about
the trees that had come to him to
declare
that he was the prophet. It was as
though their branches were writing lines as they
came along with the finest calligraphy.
And then he says, and like the cloud.
And like the cloud, how it moved about
to protect him from the midday heat red
hot. That was another miracle of his, But
this was a bit of a different type
of miracle,
because
this happened before the prophet sallallahu alaihi wasallam
received his message and his prophecy.
This was in the earlier days, before he
was 40 years of age.
That's why this is not called a mawajizah
because at that time he wasn't a prophet.
He wasn't claiming to be a prophet. A
marjisa
has to be with the has to be
associated with a claim to prophecy. That's why
you call it a marjizer.
So any extraordinary
event that takes place before prophecy,
it has another name. It's called Irhas.
Irhas.
It's called Irhas,
which is
the same thing happening.
Some extraordinary
event. It could have happened after prophecy.
But if it happens before prophecy to a
prophet,
it's irhas,
like a preparation,
for
to
have people's
confidence, to
raise people's awareness.
When it's a prophet, it's called a Muadija.
When it's a non prophet,
it's called a karamat
because it's shown it's done to show the
person's honor
and special position.
Right.
So
after
he the Prophet became
a Prophet,
we don't really hear about
these clouds
following him around.
We only hear about it before the prophecy.
Now, before prophecy, it happened on a number
of occasions,
especially during journeys,
and afterwards,
whenever in a journey,
the sahaba with the prophet sallallahu alaihi wa
sallam, they would come somewhere and there would
be sometimes a single tree or some trees,
they would leave that for Rasulullah sallallahu alaihi
wa sallam.
Now we know about that before
the prophet sallallahu alaihi wa sallam became a
prophet,
especially on his the trip that he took
to Sham,
it happened then.
It also happened when they stopped
by the buhaira,
the raheb.
On their way to Sham, when they stopped
by his home,
they saw the cloud there as well. Because
as they all were there, suddenly this lone
cloud comes, and it blocks the
sun rays from him, like perfect
coordination,
and people couldn't miss it. It was obvious.
Khadija radiAllahu anha then saw it when he
was coming back from the journey,
And it says that that was also one
thing that made her more interested in Rasulullah
sallallahu alaihi wa sallam, despite the fact he
was so much younger than her.
That he must be something special,
because she saw the cloud
above
his head.
What is the wisdom of this cloud
granting him shade,
sallallahu alaihi wasallam?
One is obviously the
physical benefit,
The physical benefit is that he's got shade
for him.
I mean, having a shade is
something you would thank Allah Subhanahu Wa Ta'ala
for in your in your heart,
especially in dry heat. All you need is
shade. And then there's another benefit.
Another benefit, obviously,
is the fact that it shows that he
was special
from before
to make a place in the hearts,
to provide a foundation for the prophecy that
was about to come,
to announce to the people that this person
is somebody special.
Seriously, these
positives,
positive things are happening to him.
The second is
that that's a shade for him, the clouds,
and he is a shade for his ummah
because He is the one who will argue
on our behalf
from the punishment.
So like the cloud provides
respite from the punishing heat
and the rays of the sun,
the Prophet sallallahu alaihi wasallam is like a
cloud.
So now
He's there for us if we choose to
try to escape from His shade,
then it is to our own detriment.
And if we enjoy and we bask in
the shade,
and we enjoy it, then that is to
our benefit.
Otherwise, why did the prophet sallallahu alaihi wa
sallam even need a cloud for him to
be shaded?
He could have just
just as when he mentioned that Allah feeds
me,
gives me to drink, and gives me to
to to eat.
That's why you people, you need to eat
and drink, that's why you shouldn't do continuous
fasting.
Meaning,
you can't fast without stopping like for days
on end. I can do it if I
need to, but Allah feeds me. At night
Allah feeds me.
So he didn't need, he could have been
specially protected where he didn't feel the heat,
that was an absolute possibility.
But
this is to actually even show others that
there's something special that's happening here.
So there's always more than meets the eye.
That Allah Subhanahu Wa Ta'ala even takes a
long cloth and subjugates it to him, so
that it follows him.
These are all
these are all Allah subhanahu wa ta'ala's army.
He can tell them, he can place them
wherever he wants. You go here, you be
here.
Allah
can give his rahmah to whoever he wishes.
Right? The next line then he says
again, we have to we're looking at the
way He's saying these things, otherwise a lot
of these miracles we know about. He says
By the moon split into 2.
Truly it has, I swear by an oath
that is true, a link with his heart.
What is the heart, what is the moon
got to do with the heart of Rasulullah
wa sallam? So again, he's connecting the 2.
We're talking about 2 miracles here. He saw
a connection and association between the 2, so
he puts them together in a line. What
is that association?
The association
is that the moon was split into 2,
iktarabatisaa'aatu1shakalqamr.
The the sa'ah, the last hour, is near.
The moon has been split.
That was a miracle that everybody
noticed, everybody witnessed, and they saw, and they
observed.
And then there was another splitting, the splitting
of the chest
where the heart was taken out.
So he's making a connection between the two
splittings.
The moon was a splitting as a marajisa,
this was a splitting for his own benefit.
Again, another form of Marjizzah.
So, we're looking at the way the author
is looking at these things.
But then what he does is, like Allah
swears in the Quran with these mighty things
like the mountains and
wasama,
the heavens and the earth, wal ardhiwa ma'atuhaha.
The Arabs used to swear by anything that
was considered to be mighty.
Now generally, we're not allowed to swear by
anything other than Allah and His attributes.
But the author seems to have taken
poetic license
because in poetry,
it's a you can get away with things,
that's what they say. In poetry, you can
exaggerate.
For example,
one poet,
he said
that there was a story
about somebody,
I think,
I can't remember the exact story, but basically
in the poem he is saying
it was a grievous story. So even the
angels began to cry.
And they cried so much that the angels
were swimming in their tears.
Now that's a proper exaggeration. That won't even
be allowed because that's pure fallacy. That's not
exaggeration, that's you're making up. How can the
angels be
swimming in their tears? That they were knee
high in their tears, I mean, come on.
That's an exaggeration.
But when you kind of expand, you can
use poetic license. So he seems to be
doing that, that's why he is saying,
I swear, by the moon that was split.
And then he says, and I swear that
it has a connection.
It has a
connection
between the heart of Rasool Allah sallallahu
alaihi wa sallam, and this is an oath
that is can definitely be fulfilled.
So there's no doubt about this oath.
So what the author is seeing here is
that the moon, it was chosen specially for
this Marjisa, for this special miracle.
And it was chosen for this and it
was split.
Likewise, the heart of Rasulullah salallahu alaihi wasalam
was also split.
Now about the splitting of the moon, that
is something that can't be denied. It's mentioned
in the Quran. From a textual basis, it's
mentioned in the Quran as well, and it's
mentioned in numerous Hadith as well.
Numerous narrations about it because there were so
many that saw it,
both those who became Muslim and those who
didn't become Muslim. They all saw it because
it was a miracle for everybody to see.
Now, obviously,
they used to think everything was a magic.
They were used to doing people doing strange
things.
Said, When they see a sign like this,
they just say that this is some kind
of ongoing magic.
So Allah subhanahu wa ta'ala,
it's related in a Sahih hadith from Abdullah
ibn Masood, yallahu anhu,
that when the moon was split during the
prophet sallallahu alaihi wa sallam's time
into 2 pieces,
one piece it was as though it was
above the mountain
and it was like the other piece was
on the other side of the mountain.
Rasulullah sallallahu alaihi wa sallam then said, look,
bear witness.
In another version it says that until we
saw the top of the mountain in between
the two pieces of the moon.
So it was clear,
like we actually saw something in between it,
so it was made to be seen on
both sides
of the moon.
The Kufar of the Quraysh, obviously, they said
this is hypnotism,
he's just
bewitched your eyes.
He's created a magic spell, you're seeing things,
because that's the way magic
used to be in those days.
That is the way magic is generally, to
create an illusion, unless somebody really knows serious
magic or has jinn helping him.
So then they said that Muhammad
has bewitched us,
and but some of them said, look, if
he has bewitched us, then he couldn't have
done it to the entire world.
For them, the entire world was, the areas
beyond,
because they were
very localized.
So fine, let's ask other people when they
come. In a few days, when people come
from other areas that are not in Mecca,
let's ask them. And if they didn't see
it because this was such an
evident phenomenon that there's no doubt that people
should have seen it if it really took
place.
And if it was just hypno hypnotism for
those people sitting in front of him, then
obviously they would not have seen him.
So when they came, they asked him, and
they said, yes, absolutely, we saw that as
well. It happened 2 days ago, 3 days
ago, whatever it was. In fact, there's this
long story even mentioned about
somebody from India called Baba Ratan,
who observed it and became curious and came.
Allahu'anam.
So that's not we don't know how strong
that story is.
So we don't know if there were any
Sahaba from the Indian subcontinent,
but there was one from Afghanistan.
There was a Sahabi from Afghanistan,
so the Afghanis can be proud of that.
He was from Balkh.
His name was Roaman al Balkhih
radiAllahu an. But nobody knows him as Roaman
al Balkhih, they all know him as Hazrat
Safina
radiAllahu anhu.
And he was the one,
and you know these, they're probably big guys,
so on, during the Battle of Tabuk or
the Expedition of Tabuk, he was the one
who was carrying a lot of the people's
luggage.
He was the one who was carrying it,
so the prophet said that he's a ship,
Safina, he called him a ship.
So then that became his name. But his
real name was Rooman,
and he was from Balch,
pure Avrahami.
But the Indian subcontrary, we had Sahaba come
there, there are reports of that. They came
to a place in Baruch,
and they said there's even a grave,
which is now within the water somewhere because
the sides have been heated away.
But,
becoming a Sahabi is a different story. So
there is a story about this particular individual
who saw the splitting of the moon, and
he became curious and meant to see.
Anas radiAllahu anhu reports that, Ahlu Baqah. They
asked the Prophet why didn't he show them
a sign? So he showed them the splitting
of the moon into 2 pieces.
Then there was a splitting of the Prophet's
chest.
So in a Sahih hadith he mentions that
the Sahabas said, You Rasulullah, tell us about
Yourself.
He said, Yes, I am the Du'a of
Ibrahim.
I am the glad tidings of Isa ibn
Maryam.
And my mother, when she
was
pregnant with me,
she saw that
a light had emitted from her
that illuminated
the palaces
of Busra
in Sham, Sham.
And I was given
I was, we, I was nursed in the
Banu Sa'id with Halima radiAllahu anha.
So he said that, the story is famous,
he said, One day while I was with
my milk brother, Halima's children, radiAllahu Anha, I
was with them, I was with them, I
was playing.
And 2 men came, they had white clothes
on,
and they also came with a container
made of gold that was filled with snow,
that was filled with ice or snow, something.
They took me
and they split my chest.
They took out my heart
and they
split it.
They split it,
and they took out a black spot from
there or black element from there,
a small amount of black element from there,
and they threw that away.
And then after that, they washed my heart,
and then, like that with my,
with my chest, and then it coalesced together
again.
1 of them said to the other,
weigh him
with 10 of his the people of his
ummana,
and they did so, and I outweighed them.
I said, do a 100. Compare him to
a 100.
Outweighed them as well. Then he said, leave
him alone. These were the 2 angels. They
were just doing this.
And then they said, leave him alone. If
you try to do it, his entire Umah,
he'll outweigh them.
It says generally, it's understood we know that
the Hanima of the old time, we know
that one is we know about that one,
that that's when the
chest was split. We know that it happened
before his ascension.
There are 2 other places that are mentioned
as well. They are not as well known
or as authentically narrated.
These 2 are the authentic ones, the one
before,
when he was young, Halima
place, The other one before he went on
his ascension for him to be able to
be programmed, especially to be able to take
in,
their upper realms,
you know, so it's it's that kind of
a thing.
So the first one,
which Ibn Hajar al Haythami, he mentions 4.
The first one he says is
this one during his infancy.
The point of this was to take out
all the defects of childhood,
and they don't do anything crazy, strange,
and so on, so that he could grow
up to be the perfect complete human being.
So he's not going to have any weird
children, accidents, etcetera. He's gonna be perfect.
And that's why he became the most perfect
individual like that. The second one is when
he was 10 years old,
and this was to do with the story
of Abdul Muttalib. We don't know much about
that. Ibn Abu Naim
has related this in Dala'ilnu Buwa.
And likewise, Abdullah ibn Ummam, Ahmed, he's related
it from Imam Ahmed as well.
That's again, that one is not so well
known. Right? In fact, for most people, it'd
be probably the first time they'll be listening
to this. The third one is when he
was in the Ghhar,
hira before the wahi.
So that was the third one. Again, many
people know about this one, to get to
receive the wahi.
Because you're talking about the speech of Allah
being brought from a divine angel.
How can a human being
absorb that when Allah subhanahu wa ta'ala says
that had we
revealed this Quran
onto a mountain, the mountain would have shattered
to pieces.
So if that's the case of the mountain,
then imagine the strength of the prophet sallallahu
alaihi wasalam's heart
that he was able to take the speech
of Allah, which no human ear can take,
and
then absorb it and then convey it to
the people. That in itself
is a wonder.
If you can just think about
Allah's speech,
you know, when it was given to the
prophet sallallahu alaihi wa sallam.
So that his heart was prepared for that
as well.
Bayadisi has related that.
This one is weak. This one is not
a Sahih.
Then you have the 4th one, which is
on the night of the ascension.
That one
is pretty much agreed upon. It's mentioned in
authentic narrations.
Imam Bukhari, etcetera, have related it as well.
It's not known that this kind of a
thing has happened to the prophets before him.
So this wasn't like some kind of standard
practice with all the prophets.
This was has with Rasulullah. This was specific,
particular.
Yeah. Their hearts were purified. No doubt about
that.
But to do it in this particular way,
this was something very special for Rasulullah because
he was to be the prophet
forever
and for everyone.
I don't know if it's from this that
they get these movie ideas of getting making
superhumans,
taking them into a laboratory and
injecting them with stuff and doing stuff,
and people get fascinated by all this sci
fi stuff. You know it's kind of weird
and it's impossible, but you still get involved
in it. You empathize with the character.
It's kind of strange, isn't it, how human
beings work? We know it's disbelief,
but we still in that 2 hours of
that movie were like into it,
even if it's not human beings and it's
Lego creatures moving around. We can or cars.
Is that what it's called cars? There was
that movie called Cars,
cartoons, so you can empathize with them.
Hajib,
what world we live in.
The entertainment of a 100 years ago was
some something physical going on,
right? Some kind of clown or some kind
of, you know, little play or something like
that. Now it's
imagine people from a 100 years ago come
and see what's going on today. Imagine what
they would
think, like absolute disbelief.
Then he says,
So this is the other one.
After he swears by the moon, etcetera,
then he says,
And by the I swear by the goodness
and nobility
embraced by the cave,
when every unbelieving
eye was too blind to see Him.
He didn't say unbeliever, He said every unbelieving
eye, because they were unbelieving,
their eyes couldn't see Him in the grave,
in the cave. So he's obviously alluding
to
when the migration.
So in that,
after he talks about the moon splitting,
and then he swears by what the
he swears by what
the cave contained.
Who's he swearing by? That is the prophet
sallallahu alaihi wasallam
because he had Abu Bakr radiallahu anhu, the
prophet sallallahu alaihi wasallam there. Allah
protected him in them. There
he made the kuffar blind
from seeing them even though they wanted him
at all costs.
But it was right in front of them
and they couldn't see him. You see the
story of that is quite,
again, well known, the prophet sallallahu alaihi wasallam
had been told that
your sahaba, they can migrate
to Madinah Munawarah
because
before they were allowed to migrate to, to
Habashah, Abyssinia.
Then the prophet
made that special pledge of Aqaba,
etcetera, with the people of Madinah Munawwara. They
were prepared to take in any Muslims that
came in. So slowly, slowly people started leaving,
but the prophet himself had to wait
for the for Allah subhanahu wa ta'ala to
give him permission.
That coincided
with Abu Bakr as Siddiq radiAllahu anhu.
He had been given
a special protection by this person called Ibn
Daghina,
who lived outside of Makkah.
He was the leader of another tribe.
And Abu Bakr had tried to leave Makkah
Mukarama because they used to complain about him
reading aloud.
He used to, like, read the Quran aloud.
So first the Qurays didn't say anything, and
then after that they started complaining. They said
that when he reads the Quran, he's going
to affect all of our women, Falke, and
everybody, and they're all going to become Muslim.
So they started bothering him, so he said,
I'm going to leave.
Right.
So he decided to leave, but then this
leader met him. And where are you going?
He said, I'm leaving, my people are forcing
me out. He says, no, no, you're not
a person who could be forced out by
his people.
You're too
great for that, you're too honorable for that.
So he came with him to Makkah
and he said look, I'm giving him my
protection. He's a non Muslim, he says, I'm
giving him my protection. So in those days
these kind of protections worked.
They said, okay fine, they begrudgingly
accepted but said, look, as long as there's
a condition that he doesn't read aloud.
So for some time that was fine, but
then after Abu'qa said, he
made this masjid outside his house, he made
it in his courtyard or something, and then
he started reading loudly again.
And he said, you know, who cares about
this? I don't need this anymore. And then
he also wanted to migrate now. So then
the prophet
said, Look, maybe just wait a while because
you might have a good companion. You know,
you might have a companion.
And one day, the prophet relates
that one day during the middle of the
day, peak heat where nobody comes out, because
it's the the hottest time of the day,
everybody stays inside. The prophet
knocked, says, can I come in?
Right?
And I believe he was already married to
Aisha radiAllahu anha then because the marriage was
done before the migration,
but they weren't together. She was still at
her father's house.
So he said, who's there? He said, oh,
it's okay. It's only your wife here. It's
fine. You can come in. So he said,
we have to go. So, Ubaka had already
made all the preparations, everything. He'd had 2
animals ready, and so on and so forth.
He had found a guide. He's
there was a guide and everything. And his
son was going to be the one listening
to what's going on and coming at night
to tell them.
So,
what happened at that time
was the Quraysh got together finally,
and they decided,
after
tolerating for a while and scratching their heads
as to what to do with the Prophet
They decided that now we need to take
a major step in controlling
this
spread of Islam.
We need to do something about the Prophet
sallallahu alaihi wa sallam. So what shall we
do?
So they held a special meeting at their
meeting place.
So that was called the Darun Nadwah. Darun
Nadwah, the meeting place. Right? So as they
all came and sat together, suddenly there's this
strange
old Najd a man from Najd
appeared at the door. It's very interesting that
he's from Najd.
Right? They saw him and said, Who's this
sheikh? Who's this old man?
He said, I'm from the Ahlu Najd, I
heard what you people were planning,
so I decided
to come along to listen to what you
have to say,
and maybe I can help you out. This
was actually shaitan,
right? This
was the shaitan. He comes up at very
strategic
times
to try to give some ideas of his,
and I'm sure he comes today as well
to people and places.
So he said, come in.
Now all the nobles of Quresh that had
all gathered together from the different tribes,
one of them said,
you know the story of this man,
we don't trust him
anymore,
so now we need to decide what to
do with him so that we can finish
his influence here.
One of them
said, lock him up in some kind of
metal cage,
and
then just wait.
See what happens to him like what's happened
to some of the poets of the past,
we've done that to them. Let's see what
happens.
So now, this is where this Sheikh Najdi,
he is giving his ideas, he says, no,
no, that's definitely not a good idea.
Why? Because, Jerry, when you imprison somebody, you
popularize them. So this is typically you hear
that today,
and you hear that then as well. He
said that these people, they will
they will, he will become a celebrity among
them, etc, and then he will take him,
they will take him out,
they will take him right from under your
nose, they will take him away from your
hands.
Think of something else.
Another one said, why don't we just
evict him from this area?
Let's take him out
and exile him.
So when he's gone, then we don't care.
He's not our trouble anymore. He's not our
problem anymore.
He can go wherever he wants.
Again, this
old man he said, that is not a
good opinion either.
Because haven't you seen how beautifully he speaks,
how sweet
his speech is,
and how he can affect hearts so strongly?
If you do that,
you will never be safe.
He'll go to
some tribe of the Arabs, he will dominate
them, he will overcome them, he will influence
them, and then they will pledge to Him,
and then they will come back, and He
will take everything from from you.
Think of something else, think more deeply.
Then Abu Jahl,
right? His shaitan must have inspired him, so
he said,
I have an opinion
that I don't think any of you have
thought about.
What is it?
Abal Hakam, what is it? You Abal Hakam.
That was his title then, father of judicial
insight,
very intelligent.
He says, look, and it was a good
idea from that perspective.
Ahaoluwalaquwati'labbilla.
He said what we should do is we
should take a young man from every single
tribe of Mecca.
So all the major tribes just take a
young man from their Qawi'i and Barsid, you
know, just take a strong,
strong man,
And what we'll do is, we'll give each
one of them a sword,
a sharp sword,
and they should all attack him together.
So what's the point of doing that?
If we do that
See, because there was a very tribal system.
If anybody
was considered to be the one who did
this,
the other tribes had,
who were allied to the Prophet
tribe,
they would have to get together against them.
But if there's a member of every single
tribe,
then the tribe of Rasulullah Salaam, they're not
going to be able to fight against all
of them, because they're all part of it.
So in that time, it was a very
clever idea for them, very sly, clever idea.
So he said that basically his blood will
be on everybody's hands, among all of the
tribes, and the
tribe of Abdul Munaf, they're not going to
be able to fight with everybody,
all together.
So they all thought, yeah, yeah, yeah, this
is a good idea.
They understood it, and this Najdi,
he said,
this is the best opinion, there is no
opinion better than this. So they decided, okay,
fine. Jibril alaihis salam came to Rasulullah sallallahu
alaihi wasallam and said
that you cannot sleep on your
bed tonight.
Today, you're not going to be sleeping on
your bed.
They all got together. The prophet was still
in the house. They all got together outside.
They gathered to find the right time to
attack him, maybe in the morning when he
comes out for fajr. Prayer.
Or when he was about to when he
would be asleep, then they would attack him
in his sleep.
Now what happened is the prophet saw them
and
he called Ali radiAllahu anhu,
and he told him to sleep on his
rooms are very
connected, so maybe he was just there somewhere
in a masjid wherever he was.
He said that you must
sleep
on my bed,
and you use my shawl, my sheet,
nothing will happen to you.
And the prophet casually
walked out, took some
dust from the ground,
and literally poured it on everybody's head as
he passed by them.
Just like that, sprinkled it on their head
as he passed by them.
And he was reading Surat Yaseen.
Yaseem.
And then,
fahumla
yusirun,
they can't see.
We put a veil over their eyes,
they can't see. And literally he walked right
past them. And they were waiting.
So Allah subhanahu wa ta'ala snatched their sight
away for that moment, they couldn't see him.
And then after that, the prophet shalallahu alaihi
wa sallam went.
And then suddenly these guys are still waiting,
so this somebody came to us and said,
what are you people waiting for? We're waiting
for Mohammed.
He said,
may Allah
cause you loss. He is gone.
He is gone.
And you know what? There's none of you,
He's put
every one of you has some
has some sand on his head.
So everybody is checking their hair, and yes,
they feel
the
the grains of sand in their head.
And that's why Allah Subhanahu Wa Ta'ala revealed,
When they had planned, slightly planned against you,
those people who disbelieved.
So that
they would either keep you or they would
kill you or they would
exile you.
Then the Prophet Sallallahu Alaihi Wasallam was obviously
told, and now you have to migrate.
So the prophet sallallahu alaihi wa sallam told
Abu Bakr as Siddiqu radiAllahu anhu as well.
And then they went out together.
What happened is,
in the morning,
Abu Jahl, he is now trying to find
where the prophet salallahu alaihi wasalam is, so
he goes to Abu Bakr as Siddiq radiAllahu
anhu's house.
And he,
Asmart radiAllahu anha opened the door, Aisha radiAllahu
anha's sister.
So he said to her,
where is your father?
She says, I don't know. And he got
really angry and he slapped her
right on the face.
He said that he slapped me so hard
that my necklace broke.
Wakanafahishin
khabithin. He was a very vulgar
human being.
Now, the Prophet SAW Hassan went, so first,
you see, Makkah Mukarama is at the top.
Sorry, Makkah Mukarama is,
south
of Madinah Munawwara. Madinah Munawwara is north.
But the Prophet, he did not go north,
he went south,
and then he went towards the left, towards
the coast.
So towards the south is where this,
cave is.
So he went and they hid in the
cave. Abu Bakr al Ghan went in first
to clean it up, to make sure there's
no snake or anything like that. There's long
stories about that, that he put his head,
a foot over the hole
of a snake
and so on. And it's biting him,
and he has the prophet's
head on his thigh, so he doesn't want
to move.
And then after that, the prophet sallallahu alaihi
wa sallam found out, and then he put,
his lu'ab, his saliva on there, and it
became better. But anyway,
the story is long, we're not going to
go into detail about that.
Now when they couldn't find them, they sent
out people to track him down
or track the 2 down.
So there was Suraka, ibn Malik, ibn Jurisham,
who was considered to be
an expert tracker.
So he decided that I want the prize,
the prize was a 100 camels.
A 100 camels is a lot of money.
One camel today is worth around 800 to
£1,000
I would say at least.
So when you're saying a 100 camels, what
are we talking about? A £100,000,
that's not bad.
That's a lot of money that would, is
going to cause a lot of people to
think twice about things.
So this Suraqa ibn Malik was considered to
be very professional at this. He decided that
let me go to look
Now, he decided to pick
his special lots,
Islam,
that's what they call it. And Islam
and Muslim,
as people say nowadays, and even Muslims say
it, unfortunately,
right, even Muslims call themselves Muslims,
which is really sad, It actually means to
pick divining arrows.
What they used to do is they used
to have 3 types of arrows within their
quiver. One said do it,
One says, don't do it. And the other
one would be a dud.
Right? So what you would do is, you
would close your eyes and pick out an
arrow, and you said, Do it. That was
the way they would decide whether they want
to do something or not.
La Tafal,
or Ifal,
or Ghafal.
Right?
So, he said,
each time I tried it,
it came out, don't do it.
But the money was too much.
The the price was too high, so I
decided to go against
what had come out. Superstition, but still I
decided
to go against, for him he believed in
these things, and I decided to go.
And
I got onto my animal,
and I was chasing the Prophet
because I could track them down,
and I went behind them.
And before when I then finally saw them,
I saw that they were in the distance.
My horse, it threw me off a few
times in the past, but I still insisted.
So all of these signs were coming at
me,
but it still insisted.
And then finally when I got close to
them, my horse's feet sank into the ground.
And then, and then there was smoke that
came up.
And then I realized, okay fine, I've had
enough signs.
So he finally realized. So then he called
out to the prophet salallahu alayhi wasalam, wait
up, I'm here with peace. I'm not here,
I just want to speak
to you. So Ubakaridiyyah, the prophet sallallahu alaihi
wasallam, they stopped.
And
he then told the prophet sallallahu alaihi wasallam
what was happening and why he'd
come. And then he's he recognized now that
there's some truth here. He said I want
you to write me a letter
about what's just happened,
you know, like some kind of proof or
some kind of, promise.
So the prophet had Abu Bakr Siddiq radiAllahu
anhu write him a letter,
and he said, I put that into my
quiver
of arrows,
and I went back to the Quraysh. I
didn't mention anything. I just said that I
didn't see anybody.
The Quraysh, they carried on looking for him,
and in the midst of that, they had
gone to the
to this cave, because they they could track
footsteps even if you tried to, they could
track.
They are very good at this, even today
there are people there who could do that.
We got there, but then suddenly Allah had
commanded
a tree to,
to grow in the mouth of this cave,
towards the mouth of this cave.
So, it was covering it,
so it seemed very obscure.
He told
these,
doves, these pigeons
were told to fly around that area.
And number 3,
there was a
web
of a spider
right on the mouth of the cave. It
worked very fast. Super spider
suddenly just created
its web
over the mouth of that.
So now, somebody even said, you know, those
people who are very thorough said: No, no,
let's still check. But Umayyah ibn Khalaf, who
was one of the big enemies,
he said, what's your, you know, what are
you going to find in there? There's going
to be nothing in there.
There's a web
that looks older than the prophets,
older than Muhammad, that's what he said.
He says,
So, they left.
Their eyes were made to
be blind even though he was right there,
and their hearts were turned away, and the
Prophet
was protected.
So, they stayed in there 3 days. They
stayed in there 3 days,
and then after that,
they went, and then it was then when
Suraka
it was after that when Suraka,
met up with them. That story happened afterwards.
Then what happened is, it was at the
conquest of Makkah, when the prophet came into
Makkah and Mukarama,
and then he if you remember after Makkah
and Mukarama, they didn't go back home. They
went to Taif
with the Hawazin to deal with them.
They did that, Hunain,
And when he'd come back, there were lots
of sahaba around him and ansar, etc.
Suraka says, the prophet was in Jirana
Jirana.
And he said
that, I went there and there was a
lot of Ansar there, and they started looking
at me, what do you want? What do
you want with the prophet sallallahu alaihi wa
sallam?
So I went close to the prophet, sallallahu
alaihi wa sallam, on my camel,
and I then took that letter out that
he had written for me.
And he said, You Rasulullah, hadha kitabook,
this is your letter, and I am suraka.
So the Prophet
said,
This is a time to fulfill
the promise.
So he,
the prophet
then spoke to him.
So then the then the poet, he says
he's he's talking about this
cave, he says,
They were saying that none drew breath in
the cave
while belief in the cave and the believer
did not waver.
Belief and the believer.
Belief is Rasulullah is what he is referring
to.
And the believer is siddiq, that is his
title.
So again, it's just the way he is
saying these things. That they were saying that
there is no person breathing in the cave,
meaning there is no human in the cave.
He is not saying there is no person
in the cave, he says there is no
one who is believe
there is nobody in the, in the cave
who is breathing.
Right?
It's just poetic ways of saying things.
Now, it was all possible that there didn't
have to be a,
what do you call it? A spiderweb there,
or this
bird going around, or this tree, or anything
of that matter. He could have just obscured
the footsteps and taken them in a different
direction if he wanted to.
But
this was obviously
to
later to show that
the qudra is on his side,
the divine is on his side.
Because eventually, they're going to find out that
he's got to Medina, when Noah, he was
in that cave. There's no there's no doubt
about it. It's going to be known. So
then that would just reinforce their belief. Otherwise,
it could have been just pure magic, kalas,
you don't even see him.
Then they say then he says,
About Abu Bakr Siddiq radiAllahu ta'alaqir al Sadiq
radiAllahu ta'alaqir alaamtahomi. Abu Bakr appears to be
his title. His name was Atiq.
His name is Atik
because I think he was very wise looking.
And he was the most the reason he
was called Sadiq is he was the 1st
one to confirm everything Rasulullah sallallahu alaihi wa
sallam said.
Some say that actually no, his name was
Abu Abdillah,
and
his
other
title was Atik.
And his father was Abu Khuafa,
whose name was Uthman ibn Umar. Anyway, then
he says that the people they were saying
that
none drew breath, then he says,
Imagine,
imagining that for the best of creation the
spider had woven no web and that the
dove had found no perch.
That's what he says.
The reason why about this
dove, this pigeon, is because generally,
when you go close to a pigeon, what
happens? They run away. They only fly around
places where there's nobody. They stay a distance
away.
So, when they saw that, they thought, there's
no way that this bird is going to
be around human beings, so there can't be
any human beings here.
And,
this
we know about the spider's web anyway.
Okay.
So he spent quite a bit about that.
Then he says,
Allah subhanahu wa ta'ala used a mere spider,
and a bird
and a spider's web
to protect him.
As opposed to using
double
armor or any or a fort.
So that's what he's saying here, God's guardianship
made extra
armor needless,
neither did they need lofty castles.
He used the simplest of creatures,
He used the spider to protect him,
and a dove or a bird.
So that's what he's saying here.
These are the points I'm saying that he's
making, these connection that he's making. So he
says,
Wi'khaia to Allah. This is the safety of
Allah. Agnat anmuda'athatim
minadrui
which
made it needless
to have these double
these double coated armors.
The double coated muda'afah is the one where
it's sewn 2 links at a time. So
it's not a single coat of links, but
it's 2 coats of links.
That's what it is.
And yet the prophet salallahu alayhi wa ta'ala
says in the Quran,
that the most
weakest
of
abodes or houses or homes
or places of residence is that of the
spider.
And yet, it gave so much protection
in a different kind of way.
This teaches us something very important.
Allah subhanahu wa ta'ala provides a juxtaposition in
the Quran. He talks about the spider's web,
And then he says,
We
revealed,
we brought down iron
in which there is great strength.
Then Allah
says, we taught them,
we trained them how to make these things
so that you could
seek protection in your time
of,
in your time of difficulty.
So you've got these
two things.
And what it's trying to show here is
that when a person is under the assistance
of Allah Subhanahu Wa Ta'ala, when Allah Subhanahu
Wa Ta'ala is looking out for somebody,
then the person who is plotting against them
will not be able to harm them, they
will absolutely have no
they will have
no power over them. And this person will
also not necessarily
even need
this metal armor,
or these lofty
castles,
and Allah subhanahu wa ta'ala will
allow them to be saved without having any
family even around them. And if somebody
is not in
the sight of Allah
and in the protection of Allah Subhanahu Wa
Ta'ala,
then you can have all the armors on
you want, and you won't be of benefit.
So this simple story tells us a lot.
That have your attention on Allah subhanahu wa
ta'ala, and that is why the prophet sallallahu
alaihi wa sallam said in a hadith,
lam yakdiroo.
If the entire creation
came together to give you something,
which Allah
had not intended to give you,
then they would not be able to give
it to you. And if they
got together,
And if they got together to try to
prevent something coming to you which Allah had
intended to come to you, they would not
be able to do so.
So when you ask now, ask Allah.
And when you seek assistance
seek assistance from Allah
and know
that
This is the crux of this matter.
That know that assistance
and victory comes with patience.
You are gonna have to be patient first,
cause Allah wants to test you otherwise it's
all magic.
Allah wants to test you first and show
you that you can go through this. Wa'analfarajmaalkarb
an opening comes after difficulty.
The prophet is hitting the point home, saying
it in 3 ways. He is saying that
your
victory will come with patience
and your opening will come with difficulty,
with misery,
and your ease
will only come after difficulty. Ma'al usri yusra.
Walayyaglib,
and this is the best of it. Walayyaglib
usrun
yusrayini.
One
difficulty
cannot overcome
2 openings.
So you can only have one difficulty, there's
definitely going to be an opening afterwards.
It's just how you deal with that difficulty
is what matters.
That's why always be reliant on Allah
in everything.
In everything that you go through, have full
confidence in Allah
have full reliance on Him in every movement
of yours and every motion,
every motionlessness
of yours, and you will see the Qudrat
of Allah Subhanahu wa ta'ala. You will see
the wonders of his Qudrat. There is no
doubt about it. Your aqal will not get
it. So if you look at this thing
from a perspective, rational perspective,
it's not gonna make any sense. But at
the end of the day, you have nothing
to do but to do that because you
have no way to run anyway. When you're
in difficulty, there is no way to run.
If you say, well I don't believe a
miracle can happen. Well, you're only shooting your
own self in your own foot. Because if
you don't have a miracle happen, then what's
gonna happen? It's only gonna get worse anyway.
So expect a miracle to happen at least,
that's your only way out anyway.
It's related from Abu Hamza al Khorasani,
that once he made this, you know, he
is having this discourses with Allah Subhanahu Wa
Ta'ala, private conversations with Allah. So on one
occasion he said to Allah that I make
a pledge with you that I will
never ever ask any of the creation for
any kind of assistance. Regardless of what happens
to me, I'm only gonna ask you, I'm
never gonna ask any creation. Now I'll tell
you something, don't ever make that dua yourself.
Meaning, don't ever make that pledge yourself.
Because this is what happened then. He says
that I will never ask any need from
any of creation,
and
I will cut out all of these intermediaries
between me and you, and I will always
be turning to you. One day, he's walking
along some path at night time, he happens
to,
to transgress into a into a cave, and
in the cave there is a well, and
he falls down into this well.
Not a very, not a very very deep
well, it was maybe a few meters, he
fell into it. He couldn't get out.
Now,
there are people who are gonna pass by
the next day,
so he decides to call out.
Then let me call, somebody is gonna hear
me, they're gonna help me get out. Throw
a rope in, something like that. But then
he remembered what the promise he made to
Allah. This is when the test came.
So he remembered the promise,
and he said, well I can't ask anybody.
I'm gonna die in here, but I can't
ask anybody. I know Allah is gonna help
me.
So his yaqeen, this strengthened him in his
yaqeen. He says I'm only gonna ask Allah
subhanahu wa ta'ala.
So
I can't break this promise I made to
Allah subhanahu wa ta'ala.
And
I'm
in His sight. He's watching me anyways. This
is the way you have to work with
Allah, this is the way you have to
if you don't think about that, it's not
gonna happen, you have to think, well Allah
is watching me anyway.
He knows my state.
So then he made his yaqeen, his conviction
much purer, very strong.
And he stayed there waiting for the opening
to happen,
secret door to open up,
a tunnel.
Suddenly, this group of people come by,
so he gets happy.
They stop by and they start talking at
the mouth of this cave. They see the
hole as well.
They don't know anybody's in there because he's
not shouting.
There's no SOS signals.
And they think,
Allah puts it into their head, this is
all a test. So Allah puts it into
their head that, you know, this is a
very dangerous thing.
People can fall in here.
So you know what? Let's cover this cave
up.
Let's cover this up.
Let's let's cover the well up so that
nobody's going to fall into it. I mean,
their covering is not going to be concrete,
it's going to be leaves, etcetera, etcetera.
So they decided to do this Abu Hamza,
his feeling, now I should tell him.
So, again, this is another test I should
tell him now. You know,
spontaneously, you do this,
but,
he says, no, I can't, I've got this
pledge, I can't break it.
So he, again,
worked on himself. You have to have a
heart to do this.
He worked on himself a bit further and
he said, No, I can't do this.
And he strengthened himself,
and
he's watching them, putting this stuff over, and
he can't say anything.
And then they
left,
and now he just thought
it's me and my destiny, I've left myself
to Allah subhanahu wa ta'ala.
Allah knows what's going to happen with me.
Suddenly,
he hears a noise from above.
So he looks up,
and finally he
notices that it's a lion
that is shifting this stuff away for some
reason,
that they put up to cover.
And then he turns around this lion
and puts his,
tail in,
and I say it was just a few
meters, so he grabs hold of the tail
and he pulls out, and the lion walks
away. Sounds mythical.
It sounds totally mythical, like, so, Ajib, why
is a lion gonna come do that?
And then after that,
I He says, I hear a sound, You
Abba Hamza or Abu Hamza,
laysahathah
minal Ajab. This is not anything to do
with this is not as wondrous.
We actually
gave you
safety
through a destructive factor, from a destruction, from
another we use one destruction, a lion would
have killed him.
You Allah. That's why one of the points
it says,
So now he's putting himself to this destruction.
He's putting himself into this destruction,
and he can't
call out because he says, I'll never ask
somebody for assistance.
May Allah subhanahu wa ta'ala give us barakah.
And
the question is,
is it allowed to do this?
That is the question to ask.
Is it allowed for anybody in this state
to do this, to make such an
oath? The Olima have discussed this, and basically
what they're saying is no,
you shouldn't be
doing
this. La.
No.
Unless you've got the same kind of Yaqeen
that he had,
he must have spent hours doing dhikr, days,
months.
Away from all the haram that we see
every day and do every day.
His heart was strong.
So if you've got that kind of heart
and you think you can just last it
out,
then do it.
Otherwise, don't do it. Otherwise, you'd be considered
killing yourself,
which is not a good thing to do.
Yes, if you have the yaqeen of Abu
Hamza, then do it, and don't worry. And
don't worry because Allah will definitely take you
out.
He will definitely take you out. He will
make a way out for you, which Allah
subhanahu wa'ayatakillahijaallahu
makhraja, whoever fears Allah, now that fear is
serious fear, Not fear one day and then
the next day we're back to square 1.
It's that fear of istiqaamah.
Fear of istiqaamah where we are particular about
everything every day.
And I think this is the problem with
the Muslim Ummah today. None of us have
istiqaamah,
the Muslim Ummah doesn't have istiqaamah.
So we gain and we lose, we gain
and we lose. It's not enough to hold
on because our victory is only with Allah.
1 of the Sufis,
he says that once I did a Iqaf
in a masjid. Now these are Sufis
who are dedicated to
trying to get away from everything.
So he says it's this group of us,
and
we had decided to make Ithakaaf in this
masjid,
and Fultawaqurun
Allah,
that we will just go in the masjid
without any supplies.
Remember, you can't do this, you're told to
take supplies. And he says we're not going
to take any supplies, we're just going to
go in there, do a tikaf,
and
we'll see how Allah feeds us. Now of
course if you're in Stamfordil Masjid in the
last 10 days of Ramadan,
you'll get very good food.
So I don't think you can do that
here.
Right? Go to some other Masjid where there's
nothing.
Nowadays, you know, it's different, somebody's gonna bring
you something eventually.
But, they decided we'll just leave it on
to Allah subhanahu wa ta'ala.
We're just gonna spend time doing Ibadah, Ibadah,
Ibadah.
So they stayed quite a few days and
nothing happened.
Nobody brought them any food.
They would just come in and go out.
And we became, eventually, we got to such
a state that we couldn't even do ibadah
anymore because we were so weak.
Because eventually, you lose it, you need some
food. We were so weak,
and we were, we felt we were going
to die.
Eventually, we all decided that one of us
should be able to go out and find
something.
So I was the one, he said, the
person who's narrating the story, I was the
one who was chosen to go out. I
went out, and Abu'Ali Al Hawass met me.
I made salaam to him, and he said
to me straight away, he says that the
reason that you've come out for, Allah Subhanahu
Wa Ta'ala doesn't know about it.
The reason that you're coming out for, doesn't
Allah know about it?
I said, yeah, yeah. Of course, He knows
about it. You see, this is what it
is. Of course, they know that Allah knows.
But you get to such a state that
you
stop thinking like that,
and you just do what's best for you
because you become selfish at that moment.
You just it's all about survival.
That's what Allah wants to see. Is your
survival with Allah or is it for yourself?
That's the difficulty.
So,
Abu'ali Khawas, he's saying doesn't Allah know what
He wants? What, you know, what your state
is? He says go back and have some
adab with Allah. Go back and have some
adab with Allah,
and don't put your Hajj and your need
to any of creation.
I said fine, I went back. You know,
these are people, it's not like, oh man,
you guys don't, you don't understand what's going
on in there.
You know, we're about to die and what
are you telling us? We understand what you're
saying, but you know, we've spent quite a
few days in there already. This is our
response.
But
Abu Ali just said this, and he goes
back,
and he says within an hour, within a
short moment, Allah subhanahu wa ta'ala brought the
opening,
and there we were.
Allah tests
us, but you have to remember one thing,
Imam Taha'i says something very beautiful which I
didn't understand for a very long time. He
says,
walayukalifuhum
bimaalayutikoon.
Right? Wayukuna
bimaayukalifuhum
Allah Subhanahu Wa Ta'ala will never make you
responsible
for something that you are unable to do.
So you know when people say it's so
difficult and I can't do it, and I
can't do this, and I can't pray on
time,
then you,
Allah,
Allah knows his human beings, he knows what
you are able to do.
That's why you see lots of people with
disabled children, 3 of them, 4 of them.
And you would think, how can you do
that? How would I do it? But they
are doing it. They are looking after them.
They are bringing them up. And they are
quite happy as well. They are not even
sad. I know a number of people like
this. Their life they they quite enjoy their
life. You would think, Alhamdulillah, I don't have
children like that. That I have to
care for like this. They're 16, 20 years
old and, you know, their mind is, you
know,
still 8 years old, or different syndromes they
have or anything like that. But Allah, if
He is going to do that to test
you, then He is going to give you
the ability as well-to-do
it, as long as you are willing to
open up your heart to Allah
So he said, go back, have adab, and
then the food came.
So the main thing of all of this
is the strength of your yaqeen.
The strength of your yaqeen
and your reliance on Allah
If you are a person like these people
then do like them, otherwise be careful.
I used to generally say that if you
got
the wakul of Ibrahim alaihis salam,
then yeah, just sit back and relax, and
don't even work,
and food will come to you.
He's flying through the air into the fire,
a raging fire that they couldn't go close
to drop him in, so they had to
catapult him inside.
He is now on his way,
and an angel comes and says I will
divert it.
And He says, no, Allah is watching, I'll
leave it to Him.
That's what you call tawakkul.
So if you've got that kind of because
people ask these crazy questions all the time.
Should I do this? Shouldn't I do this?
Should I do this? Shouldn't I do this?
I got an email the other day that
I've got I am suffering from depression
for many years.
And now I've been to doctors and they
want to, they want to give me these
medications. I've tried many things, but they don't
work. Is that halal for me to take?
Meaning, should basically his question was, should Muslims
be depressed? Can a Muslim be depressed?
No, a Muslim should not be depressed.
But the fact is that you are, take
the medicine.
Because you've tried everything, it's not working, take
the medicine. Allah may give you shifa through
the medicine.
Another thing that I just a side point
away from Tawakkul
is that, you know, people say that the
maps used to be the other way around,
and they may have been.
But
it says here that the prophet
when Asfa la Makkah,
he went to the south of Makkah, sorry,
to the bottom end of Makkah,
which gives us an understanding
that their concept of Makkah was like the
today's maps,
and not like those which show the North
Pole in the South and South in the
North.
Right? So that's kind of very interesting. Their
perspective was north south, Madinah was north,
because they would say Asfal.
But
then Asfal means lower,
and sometimes lower is kinda weird because in
Egypt,
lower is above,
and upper Egypt is down.
Because Cairo is called lower Egypt, and Upper
Egypt is a suit, and the, you know,
when you go down.
So, Allahu'ala,
Allah knows best.
May
Allah give us Tawfiq, and may Allah
grant us yaqeen.
May Allah
give us a'afiyah. We don't ask for trials,
and we ask for afirea. We ask that
Allah keep
us. Without afirea grant us jinnatul firdos.
Oh, Allah. Oh, Allah. Accept our duas.
Oh, Allah. Accept our small offerings that we
give to You in the small forms of
worship that we do. Oh, Allah, in the
time that we get, we give You some
worship. Oh, Allah, we have no concept of
istiqaam and steadfastness.
Oh, Allah, one day we're good, and the
next day we go back to our bad
ways. Oh Allah, grant us strength and steadfastness.
Oh Allah, grant us strength and steadfastness.
Today is a Jumuah.
Oh Allah, there is a moment in this
time that only You know, in which You
answer all duas. Oh Allah, we ask that
You accept our du'a, and You make this
that time that You grant us Jannatul Firdaus.
Oh Allah that you grant us Jannatul Firdaus.
We know that if you accept us for
Jannatul Firdaus our actions will change. Oh Allah
that we will want to be close to
you. Oh Allah, fill our hearts with Your
love. Oh Allah, fill our hearts with Your
yaqeen.
Oh Allah, we will have more yaqeen if
we learn more about You. Oh Allah, grant
us Your gnosis. Oh Allah, grant us Your
ma'rifah. Oh Allah, that will help us to
have more conviction and yaqeen because then we'll
recognize Your power. We will know that there
is no other power in this world. All
the superficial power that we see around us.
O Allah it's nothing compared to your power.
O Allah we ask that
you give us an understanding of this and
you make us you make our
inner better than our outer. Oh Allah, that
you make our inner and our heart and
our inner self better than our our self
outer self. And you make our outer self
righteous. Oh, Allah, this month of Ramadan is
coming. It's around the corner. We ask that
you give us
a mind and a heart which is open
for this month and which takes an
takes the most benefit out of this month.
Oh, Allah. Oh, Allah. We ask that you
make this Ramadan the best Ramadan we've ever
spent in our life. Oh Allah, that you
make us more closer to you than we've
ever been in our life. Oh, Allah, You
make this a source of massive change for
us for the better,
and You grant us abundant mercy. Oh, Allah,
You grant us abundant mercy. Oh, Allah, you
give us a tawfiq to be in the
masjid and to benefit from the masjid during
this Ramadan,
to read as much of your kalam and
your Quran as possible, to illuminate our hearts
with it. And, O Allah, guide us aright
in the mistakes that we make, in the
superficial ways we see things, and show us
the truth as the truth, and allow us
to follow it. O Allah, many of us
have been on the same state for many,
many years. Oh, Allah. We are going to
be dying soon. We should be becoming better
and closer to You. But years have passed,
and we're not any closer to you. We
ask that you accept our dua, and you
make us closer to you. O Allah, this
is a desire we have, but we get
lost in the world, and we forget to
ask You. We forget to practice and work
towards it. O Allah, we ask that You
shower us with Your mercy that is constantly
everywhere and available, That You give us a
small amount and a small fraction of this
mercy That will be sufficient for us That
will give us the success we need O
Allah, that will give us the success we
need Oh Allah, we ask that
You assist us and our parents
and all and our children, and our teachers,
and our students, and everybody that
is associated with us, and our communities, and
the Muslims around the world. Oh, Allah, that
You grant us the yaqeen, and grant us
connection and association with You again like that
of the Sahaba. And You grant us the
iman of the great people before us. Oh,
Allah, we ask You finally to send Your
abundant blessings on Muhammad sallallahu alaihi wa sallam,
and that You grant us His company on
the day of judgement. You grant us His
company on the Day of Judgment. And O
Allah, make the best of our days the
day that we stand in front of You.
Subhanu rabbikarabbil 'izzatiarmma
yalsifoon
the point of a lecture
is to encourage people to act, to get
further,
An inspiration,
an encouragement,
persuasion.
The next step is to actually start learning
seriously.
To read books, to take on a subject
of Islam, and to understand all the subjects
of Islam, at least at their basic level.
So that we can become more aware of
what our deen wants from us. And that's
why we started, Rayyan courses so that, you
can actually take organized lectures,
on demand whenever you have free time. Especially
for example, the Islamic essentials,
course that we have on there. The Islamic
essential certificate, which you take 20 short modules
And at the end of that Insha'Allah, you
will have gotten
the the basics of, most of the most
important topics in Islam. And you'll feel a
lot more confident. You You don't have to
leave lectures behind. You can continue to leave,
you know, to listen to lectures. But you
need to have this more sustained study as
well.