Adnan Rajeh – Seerah Halaqah #27
AI: Summary ©
AI: Transcript ©
So last time III
kinda stopped at the last piece
of what occurred at the end of year
9, early year 10,
and, of his prophecy
the year 10 that is year 10 that
is called the the the year of grief.
And the reason it's called the year of
grief that there are 3 difficult incidents that
occurred all within a very short period of,
frame
short frame frame time frame. So within maybe
a month, the prophet
lost,
his his his uncle Abu Talib, lost his
wife, Khadir Khubr alaihi wa sallam, and then
he had the journey of.
So
these occurrences,
the Sahabas
could see that it got to him
personally a bit, and it made him sad.
He continued
obviously to do what he was doing, and
he continued to function as normal, but he
couldn't hide the fact that the that that
these are these incidences did make him quite,
you know, upset.
And III feel like
it would take much less for the majority
of human beings on the planet to feel
sad,
if you compare it to this. I mean,
the prophet had to lose
like, it
I don't think it was just the 3
things that happened at the beginning of the
year. 10, I think it was the buildup
over over years of what occurred for him
to kinda be brought down a little bit,
his morale to come down a little bit,
due due to what occurred. But for sure,
when when when it when it rains, it
pours. And when it pours heavy and you
lose a lot in a very short period
of time, it it becomes very difficult for
you to, you know, to continue. He didn't
go into deep depression
He didn't stay home. He didn't stop, you
know, believing in the goodness of the world
or the human race or, you know, the
the validity of his of his message. Not
at all. He continued normally on his. It's
just you could see in his face sadness.
And that sadness is is normal and is
humane. And I think it's important that we
remember when we read when he when he
studied his life story out of his soul,
that he is human and that you are
not required through Islam to be anything aside
from human.
We're not Islam is not asking you to
become robotic or to become mechanical, to become
someone who does not feel,
their their feelings and have emotions and and
experience loss and failure and and and sorrow
and agony and pain. It's normal. You're supposed
to. It's just what Islam is trying to
tell you is that,
first of all, you have to be you
you have to have a way to reason
with it.
It cannot break you.
It shouldn't take away your ability to to
continue to be who you are. It shouldn't
define you either.
And and that's really what what what the
main piece within Islam is is that when
difficulties occur, you have to have a way
to understand them. You have to be able
to look at the world through these difficult
difficulties or or when they occur, the lens
that you have is still that Allah
there is a plan for you and that
you are
not forgotten and that you you will be
rewarded for your perseverance and it's not random
and that that that this will pass. Like,
you have to have that ability to understand
life that way, in order for you to
get through the difficulty. And then it should
not break you to the point where you're
no longer the same person you were before
in terms of your ethics and your morals
and your dedication and your devotion.
But you will feel pain and you'll be
upset and you'll cry and and you'll take
time to grieve, and that's normal. And I
think I think sometimes we
we we don't understand what normalcy actually is
when we're when we're going through difficulties. And
the prophet
was a human being. He grieved. He felt
had a quick tear alayhi wa sallam. He
didn't he didn't hide it. He didn't fight
it. He didn't see the he didn't see
the need to alayhi wa sallam. And that's
a very important aspect in my opinion of
of his character. They didn't feel the need
as a man, for example, specifically as a
man to mask his emotions and mask how
he felt about things. Because the fact that
he felt 1 way didn't didn't mean that
he no longer was going to continue to
be who he was in his life, alaihis
salatu wa sama. And that's where a lot
of people, they they don't get it, especially
men. And he would he would he would
he would sob when a when a loved
1 passed away and the the and some
would wonder if that's okay because they're like,
no. You shouldn't cry. You shouldn't why why
shouldn't you cry?
And he would because he would cry alaihis
salazar all the time. It wouldn't it's it's
not a problem. The problem is that if
if that if those tears are tears of
of anger and disgruntlement,
if those tears are going to lead for
you no longer,
being the person you were before, no longer
believing in the ideals that you had, no
longer adhering to the principles and the values
that you carry that you carried
before the this incident. And he didn't ever.
If if anything, it only made him stronger.
So the expression of emotion
should not lead to the change of your
ethics or your principles or your values, aside
from that. And and men sometimes don't aren't
good at at mixing those 2 things. So
I think it's an important lesson to learn
from him
is that he was he was someone who
who expressed his emotions. And you could see
if he was upset or if he was
sad or if he was not doing you
could see it on his face, alaikhi salatu
wa sama. But it didn't take away from
him his his attitude. His attitude was still
an uplifting attitude, still optimistic. It was still
kind. It was still looking forward to what
was to come, he was still working towards
a better future. That is that stayed with
him, alayhis salaam. Didn't turn him into someone
who was dark and who was god, who
didn't believe in what he was doing anymore
and was upset with the world. No. No.
No. That didn't occur. And it does occur
a lot. And I think that's an
important change and shift that we have to
make in our hearts and in our minds
as as as Muslims.
And we have to help our children do
that as well. Because you are not no
one's immune to life. No one's going to
be immune, Yani, from the from the, severe
shifts of gear that will occur within this
life. Yeah. Sometimes,
you'll be luckier than others.
It doesn't happen at critical times.
But but a lot of people will go
through that, and they will witness severe difficulties
that will happen in in a in a
way at times where they could not,
need it less, where you just could not
need it less at this moment. And it
still happens. And you you have to have
that ability to to deal with it. And
the prophet
had again, after 3 years of
of utter
of of an ongoing struggle of hunger
and and, you know, the boycott was very
was very difficult socially, financially, and physically on
people. Even psychologically, it was hard. Right after
it, just when things seem to be maybe
getting a little bit better, he loses within
a week the 2 most important people in
his life, alaihis sala. The 2 most important
players in his life, alaihis sala. It's gonna
get lost all at once. And, you know,
that that can be quite hard.
And that's why it was called the,
the year of grief. And I think that
1 of the most important lessons that should
be learned here before I move on the
story is really cool. Like, moving forward is
a is a really nice story to tell.
Before I tell that, you know, what's gonna
happen, what he's gonna do next on.
And the fact that he starts thinking outside
the box, starts looking at other options because
Quraysh was still thinking of killing him. I
think what he was trying to be taught
by by this these tragedy
these tragedies happening,
in in sequence, like, very close to each
other after at that time. He's he's losing
his supporters, his 2 main supporters outside the
house, the supporter inside the house, is to
teach him or remind him, alayhis salatu, and
the importance of the concept of Tawakkul. Tawakkul
is a big word. It's a big guy.
It's an important tool in your toolbox as
a Muslim. Like, Islam offers you a couple
of tools,
that if you utilize appropriately,
you live much healthier. You live better. And
it's sad that, you know, people grow up
as Muslims and they don't take the perks
of being Muslim. Like, they only carry the,
the burden of it. They don't get the
perks. Like, there's a lot of perks of
being Muslim. There are burdens. You have to
there are certain
rules and lines that you have to, adhere
to. It is in within your best interest
to do so, but it is a little
it's not easy. Like, it's not something simple.
It takes AAA certain amount of of effort
for you to adhere to these ideals, to
say no to what you're supposed to say
no to, and to continue to practice the
stuff that you're practicing that may take, like,
no fasting and and and and praying and
staying away from haram, whether it may be,
yeah, asexual or or substance or it's not
it's not simple. It's all within your best
interest, but it's still not easy. Right?
But there are perks in Islam as well.
There are certain things that are being offered
that you should you should enjoy. And Tawakkul
is 1 of the tools that are that's
very powerful. It offers you so much, it
offers a human being who understands it so
much in their lives. I I look at
it the way I I the way I
describe it is it's the,
it that that it makes a human being
bold,
Not not bold. Bold. It makes you strong.
It makes you it makes you strong. It
makes you courageous,
and and it gives you a little bit
of freedom.
Gives you a little bit more freedom in
in how you what you do in your
life. And I feel like, you know, that's
something that we we absolutely require and absolutely
need. And I'm gonna I'm gonna explain to
you quickly what the, what the 3 elements.
I I looked it up there for you
to look at and
and and most people here have heard me
talk about this in the past number of
times. I I always bring it up every
every time I can. But there are 3
elements to understanding tawkul. The first 1,
is is the 1 that I feel,
is the least focused on or the or
the 1 that kinda gets a little bit
forgotten. Is in order for you to be
able to practice tawakkul, you have to do
your best. And I think I think that's
a that that's an attitude regarding life. Like,
if you're Muslim, then that's your attitude in
general. You always try your best. You're always
giving it your best because you're not judged
based on outcome. You're judged based on effort.
You're judged at how hard you worked. Now
you still have to work smart. Don't get
me wrong. You still have to utilize
Yani. You have to exhaust all the resources
within your with with within your capacity, within
your vicinity. But you the idea here is
that you try your best. You're are you
giving it all you got? Are you trying
your best? Are you pushing as hard as
you can? That doesn't mean that you're doing
your your 100%, Yani. When III when I
say put in your winner percent effort, I'm
I'm even trying to push your mentality a
little bit forward, but no 1 can put
I mean, realistically
speaking, no 1 can ever put a 100%
of their effort, by the way. I know
I know the footballers after every game, they
say, oh, you're putting a 100 110%
and they like, that that that's that's a
load of no no 1 can do that.
You can only you can only put in
as much as you can at the moment
that you're in. Right? And and you can
only try as hard as you can right
now, which may be, you know, 70% of
your true potential or 60% of your true
potential or or more or less depending on
where you are in your life. But still,
at that moment, you're trying as much as
you can. You're pushing. You're not you're not
lazy. You're not sitting around, you know, being
and the word that we use, by the
way, in English when we see someone who's
not trying their heart is that you're being
dependent.
Right? You're being dependent is what we say.
You're not being yeah. And and the concept
of dependence is in It's
upon Allah Subhanahu Wa Ta'ala. But in order
for it to work, you have to be
you have to be functioning as if you're
not. Like your functionality level has to be
as if you are independent, as if you're
working alone. You're try as if you you
you are you are fully responsible
for achieving the goal here alone. That's how
that's what Tawakkula the first piece. So people
don't study for their exam, for example, and
say, I'm gonna go and talk to Allah.
That's that. Yeah. I hope to take that
back. Take that take that back out of
respect for Allah and out of the Tawilin.
Because because you're you're it's not you still
have to go in and, like, try your
best and say, but you didn't perform because
performing would have meant that you tried, you
know, the best you could. That you you
you really pushed yourself.
Saying, well, I I you know, using tawakkul
as the secret tool to bring out when
you didn't try your best is a really
bad usage of it. Like, it's a very
poor understanding of what the word means, and
it kinda tells me that you didn't really
comprehend what Islam is about. Really, tawakkul understood
appropriately
is not gonna be used in those situation.
Those situations you hold yourself accountable. Like, why
didn't I? Why didn't I do my why
didn't I try my best? What what was
I what what have I been doing for
the last 6 months? What did I why
did I spend why did I waste so
much time? Yeah. And that were, you know,
will will force you to do a review
and a revision
of how you're living and then you start
taking some making some decisions to fix your
time management skills and and start taking better,
you know, making better choices and and and
taking better care of yourself.
And if you don't do that and you
use to get your then then you're you're
not learning anything. You're gonna continue with the
with the very toxic lifestyle that you're living
that's not allowing you to perform and to
to to do your best. So you do
your best. That's the first piece. I just
get out of the way. The second 1
is that in your mind, you understand and
you accept and you truly believe
that Allah is the 1 who delivers the
outcome. You're dependent on him
You're not dependent on what you're doing. Like,
you're not dependent on the skills that you
picked up while you were preparing for what
you were going to actually go ahead and
do. So, again, the example of of an
exam is is the easiest 1. So you
study till the point where you know the
curriculum really well. Right? And then your heart
is well, in your heart, you're not depending
on how well you know the curriculum. In
your heart, you know that Allah is the
1 who will either deliver or won't. Allah
will give you whatever outcome he wants to
give. You're fully dependent in your heart upon
Allah
Now you may jump up and say, well,
what's the point? Why would I do that
if I've already studied exactly? If you under
if you can understand that piece, then you
can understand not just, you can understand all
of Islam. Like, all of Islam is just
is hidden within that little within that little
detail. Why would I try why if I
try my best, why do I need to
depend? And if I depend, why would I
had to try my best? Right? If when
you if you're able to understand this in
general, then you figured out the secret of
why Islam is Islam and what Islam is.
Islam is understanding this peace that even though
you try your best, you still have to
be dependent. And being dependent upon Allah means
that you're gonna try your best. That's what
Islam is about. Because there's a there are
a 1, 000, 000 ways for you not
to get your outcome even though you tried
your best. There is a if you can't
see them, if you can't see that there's
an infinite number of ways for you not
to get where you want to go, even
though you've done your your best and you've
crossed all of your t's and dotted all
of your i's, then you don't understand life.
Then you have not, you know, understood life
yet.
You tell me that you you you studied
the exam to the point where you know
it more than the professor himself. Right? You're
telling me that there's no way for you
to fail this exam.
No way. Absolutely no way.
Life will,
you're gonna have a hard time. Yeah. Life
is not gonna be kind to you. There's
a there's an infinite number of ways for
you and it's not for you for you
not for this not to work out for
you. You don't get there on time. You
run into a panic attack in there. You
make a mistake. You misread something.
Has anyone done this? I've done I've done
this before. Yeah. Where I where I where
it's, it was an exam of 4 questions.
1 that takes 60% of the mark and
the rest are it's like just a long,
problem within physics, and I just misread what
I was just a type of pen I
just didn't read the
and because I knew it really well, I
just I just assumed it was something, and
I wrote and I drew and I it
was like a piece of art only for
the last 5 minutes to find out that
it was not what they were asking altogether.
And I failed. Yeah. And I failed. I
failed and if I failed in something that
the the the teacher came and said, like,
if if the question was different, this is
the best answer I've ever seen.
If this question was different, like, if I
if this was the if if I change
the question, this is an amazing answer. This
is like you you really you literally have
drawn everything, but it wasn't a there's a
million ways to not get what you want.
There's an there's an infinite number of ways
for you not to see the outcome. So
dependence on Allah comes from just understanding the
world. And why do I have to work
if I'm dependent upon Allah is because that's
what Allah
commanded.
He is not willing he doesn't want you
to actually expect outcomes and sit around waiting
for things depending on him. He wants you
to get up and do your job. That's
the whole point. You're alive. You're alive so
that you can prove your worth, your weight.
Why it is that you are worthy of
being,
of being rewarded by Allah's. Like, get up
and do your work. Do your job.
But don't you don't have to worry. You
don't have to worry yourself sick about the
outcomes. It's very liberating.
It's very liberating. If you've done everything you
can, if you dotted all the i's, crossed
all the t's, you've exhausted all the resources.
You're doing the best you can
not to have to worry about the outcomes
of very, very liberating thing. For you not
to have to sit there worried, sick with,
you know, having stomach problems and requiring to
pop pills to stay calm
is a very nice thing that I did
my best.
I Allah will
either deliver, and if he does and if
he doesn't
either way, we is taking you to the
3rd piece, you accept the results. Whatever
happens, you accept the results. Sometimes the results
will be exactly what you want them to
be. And sometime or many times, won't. Many
times they won't. They won't be what you
want.
Is being able to accept the results even
or especially
or specifically
when they are not what you want them
to be, when they are when they don't
make sense.
When they don't make sense, when you did
everything right and it didn't work out.
Right? That that's tawakkul. That's why you didn't
do everything right.
And you just accept that's what you that's
what you wanted.
You get up, you dust yourself off, and
you try again. Or you try something different.
Or you try it differently. Whatever. Whatever the
situation you're in dictates. Then the questions you
get from people is not why does God
not want me to get why the question
is what is the right next step? I've
tried this twice. It didn't work out. Should
I keep on trying, or is it time
for me to try something different? The question
is not a question of like, the question
that I get at that point won't be
a question of I'm losing my faith because
I tried. It didn't work out. It becomes,
okay, what should I try now?
The wakkuk
allows gives you that gives you that. And
it gives you that boldness to be brave.
How does it make you brave? Because you
know the outcomes are in his hand. And
because, you know, you can't really dictate what
the outcome is gonna be, and because you've
accepted the outcome, you'll just try things. You'll
give it your best. You'll you'll assess and
you'll try your best and you'll go for
it. And if it works out, if it
doesn't, if it try something else. And that
courage is needed in life. You need to
have that liberty
from worrying over an outcome rather rather than
worrying about whether you are willing to people
come and say, I don't know if I'm
good enough for something. Yeah. And it's not
about whether you're good enough or not. The
question is, are you willing to work hard
enough for it? Work hard enough. And then
if the outcome is delivered, then that's what
Allah has in plan for you. If he
doesn't, then that's what he has in plan
for you. And either way, tawakkul allow you
to accept it. So you don't worry about
whether you're good enough or this is the
you'll just worry about
the thing that you can control. It's very
toxic. Alright? I'm sorry if this is getting
boring. I'll I'll finish with this piece of
of information. It's very toxic to worry over
something or worry about something you can't control.
That's toxic. That's that's very
unhealthy.
You're worrying about something you can't control.
That
people watch I like sports. Right?
It's fun for like 10 minutes to worry
about something you can't control. It's exhilarating. For
5 for 10 minutes, it's fine. For 10
for 10 minutes, you're watching a game and
you're watching a penalty shootout and you want
the a team to win. You can't you
can't control any of it. Nothing to do.
It's okay for 5, 6 minutes. You can
just worry about it. It's just it's just
it's a a adrenaline rush that you don't
get any other time. It's fine. But to
live life worrying about stuff you can't control
is very unhealthy. You age quicker. You're much
more miserable.
It it it causes,
you know, that talk that chronic,
secretion of these hormones that happen in those
5 minutes when you're watching a a penalty
shoot out, the chronic secretion of them, it
ruins it ruins your body. It ruins your
mind. It makes it very difficult for you
to enjoy life. It's not healthy at all.
Don't don't worry about things you can't control.
Worry about what you can't control. Like what?
Like number 1. Like your best,
your effort. You can control that. You can
control how hard you work towards something. That's
what he wants you to worry about. Worry
about that.
The rest of it, leave it to Allah.
That's tawakkud. Tawakkud. Do do worry about you
doing your part. Worry about you everyday coming
going going for the for for the 100%.
Trying your best to be the
to achieve the goal.
And then let
Allah may he
predestined and and and
decide for you whatever he decrees.
And whatever he decrees
whatever he chooses
whether this or something else, it it doesn't
matter. I don't know what's best for me
anyways. I think I know what's best for
me, but I don't.
I remember someone came and told me, yeah,
this happens.
I'm in a position so, you know, medical
school's going to medical school,
it sucks. It really does. Trying to get
in and then trying to get into residency,
that it's really it's really not a fun
it's not a fun thing to get And,
often, because this is what I do, people
come and talk to me. And someone comes
and tells me, well, I've been trying for
3 years, and it's not working out. And
they're and they're upset and depressed and they're
questioning faith. I'm like, well, here's a question
for you. Do you know for sure can
you sit with certainty and say that what's
gonna make you happy in life is being
this? Do you know that for sure?
No. You think it will. And you're not
wrong to think that. You're not wrong to
say, I've looked at it all. I'm good
at it. I like it. I think it'll
make me happy. There's nothing wrong with that.
That's actually a very healthy analysis. You should
do that. But then means that you try
and have done if it's not if it's
not for you, then you accept it. It's
not for you. You don't know if it's
gonna make you happy. For you to be
obsessed with it is, like, is very rude
because Allah is looking and saying, this is
not gonna make you happy. Go do something
else. And you're like, no. I'm not gonna
believe in you anymore. If you don't give
me this 1 thing, it'll take you miserable.
Like,
it's not gonna be you're not gonna be
happy. It's gonna ruin your life. Go do
something else. No. If you don't do that,
I'm gonna become kafir. If you don't give
me this 1 thing that's gonna make me
hate my life at the end of it.
No. Fine.
Sometimes, Allah subhanahu wa ta'ala said, fine. You
want this? Take it. Take it. And then
10 years later, you look back and say,
like, I should've done something different. And sometimes
that you're lucky enough that that Allah subhanahu
doesn't actually ever open it up for you.
You sometimes yeah. Hey, but there's there's a
there's a there's an understanding among scholars where
where Allah Subhanahu Wa Ta'ala holds back something
that is not within your best interest.
And you keep on trying to get it,
trying to get it, and trying to get
it even though it's not your best interest
and you the the signs for you to
do something else are there and you have
better skills and you have better time better
ways to spend your time.
And then Allah says, you want dunya? Here's
dunya.
Take dunya.
And you think you're succeeding and you think
you have it all and you think you're
doing really well and you're not.
You're not.
You're not. It's just a an a.
It's just you're just being walked the plank.
That's all. You just don't know. You're so
out of it that you're walking the plank
and you don't even know that you are.
You don't even know that soon the drop
is gonna be so severe that you don't
even know what hit you. So be careful
in life. Be very, very calm.
Tel Akkul gives you that liberty. I tried
my best. It didn't work out. So what
do we do now?
You're calm.
You're you can be sad. Like I said,
I started this whole help by saying, you
have the right to be human. Be if
you're sad about something, be sad about it.
No 1 likes not getting what they work
towards. It's fine. It can be emotionally sad,
but you can't make decisions emotionally. You shouldn't
do it that way. You should take a
step back. Okay. I tried everything I can.
It's not working.
Is are there am I doing it wrong?
Do I need to change my method? Is
there something missing? Or is this just not
I'm I'm just not cut out for this.
This is not I should look into a
different a different. And that's where you consultant.
You look for the expertise around you and
ask for people who have more experience than
you when you offer and you ask for
their advice. You can't we you can't imagine
getting through life without that. I find it
very upsetting when I find, like, a 21
year old who has not has yet to
talk to any anyone really about their decisions
in terms of moving forward with their life,
what they should do next. Like, they I'm
chatting with them. I opened I I even
start the discussion. Like, who have you spoken
to so far? Parents? No. I haven't done
my colleagues? No. Like, who is your mentor?
No 1. But who's helping you make the
decision on what's gonna do next? No 1.
Are you insane?
You don't have enough what do you what
have you learned in life that's going to
equip you to make all these decisions completely
on your own with no 1 to even
give you any or, you know, spec of
guidance? Go
ask.
Spend as much time with people who have
tried this before as possible and learn from
them and listen. Then make a decision. You
have to make the decision on your own
on your own for sure. But why are
you not utilizing that those who came before
you? Where's
Why is this not a part of our
community? Why is this not mandatory?
And I find it very depressing. Like, how
how is it, you know, you and the
person is struggling with their decision and they
have yet to speak to anyone. You're gonna
struggle on your own?
I don't I don't I don't it doesn't
make any sense to me. That's not doing
your best, and that's not utilizing,
yeah, the resources that you have at hand
for sure. And that's not
Tawakkul. Tawakkul would mean you would just dashir.
You would knock on the door and say,
I need your advice on something. And you
do that multiple times and you speak to
people who are few years ahead of you.
People have actually done it. Or maybe people
have tried it and failed and see how
they what their perspective is and learn. It's
not to confuse you. It's to give you
a different perspective so you can make a
good decision.
If you observe if you like and I
talked about this, I think, before.
Teaches,
in more than 1 way.
Even though the word is not there, but
the concept is very, very, very clear in
it. I'm not gonna go over the surah
to explain it to you. You can go
to the I have, like, multiple tafsir sessions,
some of them short, some of them long,
some English, some Arabic. Pick them up and
listen to the Surah. And if you wanna
learn a little bit more about this topic,
you're welcome to do so.
And if you don't find them, you can
yell at Usama because he probably just didn't
put them online.
So the 10th year the 10th year of
his of his prophecy, alayhis salatu wa sallam,
the year of grief. Within that, within that
year, Allah Subhanahu Wa Ta'ala would, yeah, would
would send would reveal Surat At the end
of it, he would say and I love
this ayah because it's just it's just absolutely
beautiful.
And be patient and be perseverant
until the the the the decree the decree
of your lord comes along. The decree of
your lord is whenever he decides that this
is going to change, when things are gonna
get better or get worse or say that
whatever. Just you have to be perseverant until
Allah grants you a a way
out. In Arabic,
there's a there's a phrase that if I
if I'm if I'm being very kind to
you and loving to you and you come
and ask me,
hey, I'm leaving Fulan. Yeah. I need, can
you watch my my my son for me
or watch my daughter for me or
Right? In my eyeballs. Now it makes it
makes no sense at all. Like, literally, it
sounds stupid. The person can't fit into your
eyeballs and no 1 wants to put something
inside there. But really, it's like I will
take care of this person as well as
as closely and as dearly as I take
care of my own eyes. Because because your
eyes are probably the most some of the,
you know, the 2 most, valuable organs that
you have. If you if you lose 1,
it's it's it's very difficult. If you lose
both, it's even worse. It's a very, they're
very they're very valuable to us, as human
beings. If you lose a bit of pieces,
like, you feel with your skin, but if
you take a piece of skin off, it's
you'll be fine. Yeah. If you if 1
ear doesn't work, the other 1 does.
Eyes are just much more difficult to function
without. So the Arab have always seen eyes
to be the most valuable organ. So using
that term,
like Allah Subhanahu Wa Ta'ala would speak about
Musa,
For you to be developed,
meaning under under my eye. I you I
mean, I'm watching you. I'm I'm I'm protecting
you the whole time. So he tells the
prophet
here in the figure of speech.
You are protected like all of our eyes.
Allah subhanahu wa ta'ala using that phrase. It's
a phrase it's a it's a figure of
speech to say to almost tell the prophet
that I love you and I'm watching over
you and I continue to protect you even
though he just lost.
What what a person in his position would
say everything.
A person in his position would say I
just lost everything. I lost my I have
nothing. I have no 1 to protect me
outside my home. They're gonna kill me. I
have I lost my wife, the the love
of my life, the mother of my children,
the person who supported me. III have nothing
left. And Allah say, no. No. You do.
You have someone left.
Right? That's the whole point of of of
this timing of his life
that we we are led to believe or
we allow ourselves to believe that any
certain people or certain things are the backbone
of our existence.
Without that person, without that job, without without
without something, I can't you know,
it'll all be taken away at some point.
All you have really is is Allah Subhanahu
Wa Ta'ala. And and the earlier and the
sooner you figure that out the better. It
was like the prophet alaihis salaam for a
short for a brief moment
felt his may maybe maybe for a brief
moment, dependent felt more was more a bit
a bit more dependent on on on Khadija.
So Allah took them away. No. No. You
are dependent on no 1 but
and the prophet, alayhis salaam, of course, understood
this. And this was a lesson that he
taught the Sahaba afterwards in terms of depend.
That's why he would sit
at the age of 10 behind him and
give
The whole nation comes and tries to to
do something good for you that Allah has
not decreed for you, they can't do something
good for you. And if the whole nation
comes together trying to harm you with something
Allah did not decree that you're gonna be
harmed by, they can't do it. It's it's
all in his hands to pound to Allah.
So depend on him
and only him. And that and that those
lessons he taught
the lessons that in his life he he
learned
So as he's thinking outside of the box
and he comes to an the conclusion that
he can't
afford to continue to speak to the elders
of Mecca, the nobles of Quraysh and try
to get them because they are actively plotting
to kill him. And it makes no sense
to continue to talk to people who are
trying to murder you.
So he he he he comes to the
difficult conclusion that in order for Islam to
survive, he has to look outside of Mecca,
which he didn't want to do. He He
didn't want to leave and go go outside
of Mecca. He wanted to stay in his
home. He wanted to get his family on
board. But I think the wisdom of Allah
Subhanahu Wa Ta'ala is that Islam
had to start from had to start somewhere
else. Islam had to be built by a
mix of people from different backgrounds that are
very different from an ethnic perspective.
Because if it was just built by 1
family, just if Quraysh actually accepted what he
was trying to do, alayhis salatu wasalam, the
story of Islam would be a little bit
different. I think it wouldn't be as
as magnificent really in my in my opinion.
And that's of course the wisdom of Allah
Subhanahu Wa Ta'ala. I'm sure the prophet
at the time didn't see it and and
and why would they? It's not something that
you can actually think about until it's it's
only, you know, retrospect
is is is 2020. And when you but
looking back at it now, had had Quraysh
accepted and had been something that only his
family, only those who were related to him
built with him,
Islam would go from an international universal religion
to something that's much more focused on a
on a race and on a group of
people. But you're gonna find that those who
will actually
support him are gonna be as far away
from him genealogically
as possible,
like, as far away. We're all the sons
of Adam and Eve, but the farthest away
you can be from someone else. Is it
the the only place your
lineage
comes together? Is that
because he's the second. So if if we
only if we only meet at we're still
a part of the same family, but that's
the farthest we away we can be from
each other genealogically,
which is what what's going to happen, which
is what the prophet is going is going
to get. And I'll talk about that once
we're we're close to it and it's very
meaningful.
Anyways, he starts looking outside of of of
of Mecca. So the first place he thinks
so, he thinks of the rivals of Mecca
has rivals.
Right? It's a rivalry that's been going on
for a very long time. Taqif and Halazin,
these 2 tribes
have always wanted to be the
guardians of the Kaaba,
And they actually achieved that historically.
Meaning, at 1 point in the past,
they were the guardians of the Kaaba.
And it was the prophet alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu alaihi sallahu alaihi
sallahu alaihi sallahu alaihi sallahu alaihi s
Who removed them
and brought the the the descendants of Ismael
alayhi salam back to to run the, to
to be the guardians of Mecca. And he
removed them so that and Ta'if and Mecca
aren't very far away. There's maybe like an
hour drive between Ta'if and Mecca. So they
went to Ta'if. And they and twice after
that, they raided Mecca trying to take take
it back, and they failed. So this rivalry
is something historically well known. They don't get
along very well. Quraysh, and Taqif, and Nawazim,
they don't get along very well.
And you're gonna see that they're gonna try
a third time.
May but but in this story that I'm
telling you, maybe a couple of months down
the road.
After
after the prophet
conquers Mecca,
Faqif and Hawazni already have their army ready.
They're like, this is the time. We pounce
now. Now that there's a little bit of,
yeah, I need the there's a movement of
of authority. Quraysh is weaker. Mohammed's coming in.
He's not established yet. We pounce now. So
they brought 25, 000 people trying to take
it in the great battle of Hunayn that
you that you know about. So the rivalry
is real. So the prophet, alayhis salam, knowing
that, he thought he could leverage that. He
thought he could leverage the fact that they
were rivals of Quraysh to get their protection.
He wasn't necessarily even interested if they accepted
Islam or not. What he needed was guarantees
of of not being killed and murdered in
in broad daylight.
Right? If if your tribe is not capable
of defending you, you have to find someone's
juar. The word is juwar, and I use
that term when I was talking about the
story of Uthman ibn Bavhoon. You need someone's
protection. Someone that people revere and respect so
they won't touch you. Right? They they wouldn't
they they they see that the, the trade
off is not is not good. Like, taking
your life and and then having to deal
with the person who's protecting you is too
much of a price, so they won't they
won't they'll leave you alone. So the prophet
Ali, he saw some was seeking protection. That's
what he was looking for.
And this is not,
an issue of controversy, by the way. He
did this for he'll do it for for
3 years afterwards and and Hajj the years
of Hajj trying to get protection even if
people didn't necessarily believe. He would actively
perform Dawah, obviously, but he was what he's
looking for is some degree of protection.
So
he
he knew that going to Taqif and Hawassen
was a huge risk
because they were Quraysh's rivals.
Right?
It's it's not yeah. I don't know if
you like rivalry in in politics is a
is a muslihi. But in sports, it's a
it's a muslihi. In sports, if you if,
I remember, you know, there used to be
a player who played for Barcelona and then
went to Real Madrid Real Madrid. And, oh
my gosh, I remember this was the only
thing on the news for, like, a full,
you know, 6 months straight. It was a
it's just it's just a sport. How this
person betrayed their team? They went to their
rivals. Like, it's a big it's a big
problem. His name is Luis Vigo. You can
look it up. It's actually he has like
a full documentary on it. He lost his
he he basically lost his life. Like, it's
very he didn't die, but he lost his
fame. He lost his status because when you
go to rivals, it's a huge problem. The
prophet, alaihis salam, knew, alaihis salam, that if
you go to your going to Harish to
keep in Hawazin is a is a is
a huge huge gamble.
But they're the closest and he's running out
of options at that time. He needed he
needed protection.
Remember again, the only time that all of
the tribes are,
gathered is is Hajj.
I'm telling you the story
where where we are right now. We're in
the early part of year 10.
Right? So it's like he's he's he's at
least 10 months away till Hajj.
He has to stay alive
till then. He has to find a way
to stay alive. This is not gonna work
if he doesn't stay alive. No 1 in
Porayage is offering a protection. He can't walk
out publicly anymore. He needs he needs he
needs he needs some solution. And he's starting
to think, Alaihi, saw something a little bit
outside of of Mecca. He's looking to see
if there's options for him in terms of
of building Islam and and spending Islam outside
of the city.
So knowing that it's a gamble and it's
a risk, he doesn't take
the people that he depends upon in terms
of he doesn't take al Bakr and Umar
because that's obvious. He knows that Quraysh is
watching him. He knows that there's 1 or
2, yeah, and he spies at all time
kinda keeping an eye, keeping an eye on
him, alaihis salam, and going back and and
letting, the leaders know what what he's doing.
So he wanted to throw them off a
little bit, throw them off his scent a
little bit, Ali Islam. So he didn't he
didn't take a Ubakr al Amr, which was
which would be in my yeah. The if
he's doing this openly,
the logical,
step is to take your 2
counselors with you, the people that you trust,
the people who know how to speak, and
the people who can protect you. He didn't.
He took his adopted son, Zayd,
Zayd had been haritha
Zayd was very young, was in his teens,
maybe 17 years old at the time.
And they didn't take with them he he
and and and he took with him,
the provision for a day.
Just the provision that he took with him,
Alizan, was very was a very small amount.
And he didn't take with him,
animals to to ride.
The person who's watching the prophet
and he left in,
the the direction of the east,
and and Ta'if was in the west. So
he's we strolling towards the east, alayhis salaam,
with Zayd adopts his son and just enough
food for a day. Someone is saying that
are are not going to think or expect
that he's going to try and negotiate a
huge deal with their political rivals. That looks
like a guy going on a picnic.
Right? That like, there's a guy taking his
son, going on a picnic, just having a
nice time outside, like spending the day out
out in the out in the valleys. So
that's what they that's what he did
He did that and he spent half a
day exactly doing that until he was sure
that whatever eyes or spies were watching him,
you know, gave felt that was a waste
of time and then he
and then he started walking.
He would take this journey on foot. It's
a 100 kilometers.
It's a 100 kilometer. You take this journey
on foot, alaihis salatu wa salla. Meaning, he
had he had a camel and a horse
at home, but he didn't take them because
he he's trying to this is what is.
Right? If everything I everything he does
By the way, I can just stop and
say, there's tawakkul for you because he perfected
this craft. He always tried his best. He
you're going to see that he's gonna try
his best right now and it's going to
fail
majestically.
It's going to fail with the trombone playing
in the background. Like, it's gonna be really
bad. Right? But he still is trying his
best, alayhis salatu wa sama. He's giving his
full efforts
Really, that's the piece that we have to
learn from him. I wish we could learn
that from him because he didn't he was
never
he was never discouraged by the fact that
he tried stuff and it didn't work. That
didn't discourage him. It didn't and then it's
important that it happened to him that that
he that that he did try things and
they didn't work out. Because if they didn't,
then you would say, well, he's Rasulullah alaihi
sallam. He's being given revelation, told what to
he's not being told what to do.
He is not being told what to do.
Did your people come and tell him? Go
try thought. No.
But why didn't he ask you to believe?
Should I try thought? If no. Because that
wasn't the agreement.
The agreement was we gave you the the
principles. We gave you the values. We gave
you the teachings. We gave you the rulings.
You have to figure out how to spread
this and how to figure out the method.
That's your job. That's your job. That's why
we gave it to you. If you're not
gonna do that, then what's the point?
Jibreel is coming to himself.
Then just on malak. Why why why have
a human being? The prophet alaihi sallam's is
the story of of a human being
succeeding in life. Of a human being trying
their best,
of of getting things done with the good
and the bad of it. If you're like,
well, if you're if you wanted, you're really
come and tell him to do what to
do every time, then there's no point.
There there there's nothing there's nothing impressive about
that.
There's nothing about it. If if, you know,
if he's like Neo from the matrix where
you take put your head down, take a
left, walk a right, jump through this window,
everything works out. There's nothing. That's that's nothing.
You have to stay you have to stand
and and, you know, face the music and
deal with it and deal with what's coming.
And and then and then stand up when
you fall and and continue to move forward
when it's really hard to do so when
the storm is blinding you. So the prophet
Ali thought was, and this is what he
did. He it's a huge risk, but he
planned it out so that Quresh didn't find
out. So Quresh could not and he did
not suspect and and Quresh did not suspect
He did not suspect him going to.
Even though it would take him 4 days
to get there and then forward to the
day, like it is a full week and
being away, They just assume that he took
and went to the valleys and he's spending
some time, because he's only with Zayd. He
doesn't like he's not like he was on
foot.
No one's gonna walk a 100 kilometers on
foot with a 16 year old. Yeah. He
would. Just
throw them off, he would. But they're they're
not expecting this. They're not suspecting him to
do these things. And he did
So he would walk for 4 days on
foot
to make it to a 5,
with Zay. And, of course, it it doesn't
take 4 days to walk a 100 kilometers
for him,
It would take maybe less than a day.
But he has a 16 year old with
him that he has to care for. He
is the caregiver of this young boy. So
he has to make sure that he's continuously
teaching him and taking care of him and
providing for him. They get there. The
city of Atayb is ruled by
3 brothers,
3 brothers.
These are the 3 the 3 brothers that,
that run that place.
So the prophet, alayhis salatu, alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu, alayhis salatu, alayhis
salam, he he requests
meetings with them.
He requests I want to I want to
meet with them. I want to ask him
something. So he is delayed for a while.
He has kept standing at the door
for some time
waiting for the chance to walk in and
speak to the 3 leaders of the of
of a Ta'if or
hoping to get something from them.
So once they offered him access in alaihis
salam, he would walk in, Zaida is waking
on the outside and he walks in and
he starts explaining
the story.
As for example, Ja'far did to win Najashi.
He's he's explaining, alayhis salaam, the story of
why,
of what Islam is
what Quresh is doing and what he is
seeking, what he's looking for. And he asked
him,
Are you willing to, you know, offer me?
Are you willing to respond to my message
first of accepting
And if not, are you willing at least
to respond
to to my, yani, my my, my request
of protection?
So they would they would respond to him,
all 3 of them. And each response is
worse than the 1 before.
Probably the 3 worst responses
that you could, Yani, that that you could
imagine.
The first I'll I'll share maybe 2 of
them. 1 of them would say,
he's very rude.
1 of them would say
to to the prophet
did Allah not find anyone better than you
to to send as a as a messenger?
That's what he said to him. So prophet
didn't respond.
The other 1, told him,
If I saw you holding onto the Kaaba,
swearing by every god that we that we
believe in, that you are honest, I I
wouldn't,
I wouldn't believe in you. Just just horrible
responses.
Just complete disrespect to the prophet alaihis salaam.
So alaihis salaam nods his head and said,
alright.
That's how it is.
Can I at least, Yani, trust that you
can keep what we talked about confidential?
Can this stay between us?
You've already sent the guy on horseback to
Chorash to tell them that you came here.
Like, before you when you walked in, we
we've sent someone. He's he he already made
it to tell Quraysh that you're here. Because
they they knew too. Like, they understood what
this what this meant. So they wanted to
kinda ruin it for him completely.
If that's the case, then at least allow
me to to leave, Yani.
No. We have a parade of children and
Yani, the sufah are the people who are
less respected in community. People who have disabilities
or people who are. And they will they
will they they, they will throw stone they
will stone you out of the of the
city. So the prophet, alayhis salatu wa sallam,
sallallahu alayhi wa sallam would walk out,
take Zayd,
and they would they would hurry outside of
a Ta'if as they as the people
would stone him. Like they're throwing they're throwing
rocks and stones and calling him names
to the point where and he and and
Zayd
the prophet is trying to shield Zayd.
And Zayd is trying to shield the prophet
and Zayd tells us a story. He's the
1 who's telling us a story.
So I would take my head and put
it in front of the head of the
prophet, alayhis salaam, so that way, if if
a rock was was destined for it, I
would hit my head first, and it would.
Was hit a couple of times. By the
time they made it out of the city,
basically, they they, they were dropping blood behind
them. He was bleeding from his feet
and so was Zayd with multiple
plate places on their heads and their bodies
where they were where they were they were
injured.
So as you can tell, this didn't go
very well.
It didn't go well at all.
Can you call this a a success
in the terms in in in worldly terms?
You can't call this a a success in
worldly terms. But if you understand,
it doesn't matter.
If you understand what means, it it doesn't
matter. He knew that
So does that mean he's not gonna feel
sad about this? Of course not. He's gonna
feel very sad about this. This is very
this is devastating.
This is hurtful. But is this
is this incident
going to make him
is gonna get him to stop doing what
he what he's doing in his life? Is
it gonna is it gonna change his
out outlook towards the world? Is it gonna
change his attitude?
Is it going to, you know, discourage him
from being the prophet and and teaching people,
loving people? No. That it's not gonna do
that. See, that's the peace. That's what Tabakkuk
is there for. It's to protect you from
that peace. You're not that's not supposed to
happen.
Yeah. Yes. He he's gonna be very sad.
You'll see in a moment. He's gonna be
very upset. That's why this year was called
the year brief. It's very upsetting. This is
devastating. This is horrible.
And this is the 1 of the worst.
And out of all the outcomes that could
have occurred, this is probably the worst.
Where it gets there,
I mean, there you can you can risk
you can reject
a,
an offer or reject a proposal
respectfully. You don't have to you don't have
to say that. You didn't have to no
1 had to say that to him.
They didn't have to say those words. They
didn't have to say something so disrespectful to
him.
Yeah. They didn't.
But they did. And they didn't have to
it's confidential. When you come to someone in
confidence, you have to keep it confidential. They
didn't even respect the basics of confidentiality
between 2 people having a conversation.
And if that wasn't enough, why where's the
hospitality? Well, how could you stow someone out
of your
right? It's just it's just it's just the
slack of common sense and decency. Just common
decency.
I was dealing with people who had lack
of who lacked basic ethics just today. Why?
Tell us you don't want it. Tell me,
I'll leave. No harm done. Why why this,
charade of why this
but they did. So this is, like, the
worst case scenario for him, alaihis salatu as
well as he's trying to, you know, hit
it. And you think about it, he's doing
this for the sake of Allah
He's doing this for the sake of why
would this happen to him? You see, people,
they did a lot of us don't understand
that this is a part of the of
of the
story.
Because the nefs will jump towards, well, I'm
doing this for the sake of Allah. You
know, I didn't ask for to be a
prophet. Like, I didn't ask for this.
Why didn't Jabiru come and tell me? Like,
yeah, we could have you could have just
told me and and I didn't have to
go through all this. And if Allah truly
loves me, why why is this happening to
me? Right? He that that's not even a
thought in his mind.
That doesn't occur to him at all. That
that that doesn't occur at all ever.
That's not a part of of his understanding
of the world. And it shouldn't be a
part of the understanding of any Muslim.
No matter how,
you know, dark the moment is, no matter
how dark it gets, no matter how
how difficult
the test that you're going through is, that
should not be a part of your
on here, of your
of your thought process. You shouldn't you shouldn't
ask that. That's not the question you ask.
So what should I say? I'm gonna show
you. I'm gonna show you what you can
say because he'll say it, alayhis salatu as
salam, he'll fix the problem for you. So
he leaves Ta'if, he's bleeding, him alayhis salatu
wassalam and and Zayd. They find a tree,
like, some shade inside of a of a
Ta'if in a small annual pond of water.
So they get there and they sit under
the, under the tree. And the first thing
and this is just, IIA little bit of
a breakdown of where Yani Makkah,
and and
is. So you can see on the, up
here. So Makkah
and so you can see kinda how it,
sorry. It's it's to the east. He went
to the west, and then it went to
the east. My my my I mix up,
so this is so you can see it's
it's quite it's quite a,
it's it's quite a a walk for him,
alayhis salatu wa sallam, to to get there.
And and this 1 here, by the way,
is exactly where he walked. You can do
this, by the way. If you a part
of your,
of your visitation at some point, you can
go and they can they can walk you
through the path that he walked to
and the places that he went by,
going and coming back. And it's actually just
some there's I find it to be there's
some, sentimental value in doing that piece because
it's a beautiful walk. And it's actually there's
a lot of, it's it's not just desert,
by the way. But if it's a very
interesting city
in in in, Saudi, like, all of Saudi
is is is very desert like cities, and
they're very dry. But if it's
just
it's like, what what happened here? Something something
is very green. It's very green. It's like
it's like you're in a different country altogether.
And we used to go my my dad
used to drive out, when we when we
lived in Mecca every couple every once in
a while to go and see a pot,
and it felt like we were back in
Syria. It felt like we're back because we
lived in the village and it was very
green and very a lot of trees, a
lot of water, a lot of kind of
rural. And and thought it was very much,
very much like a very beautiful place to
to go.
So the walk itself is not that bad.
So this is just the where he walked,
and these are, some of the masajid,
that he that he stopped at,
on on the places where he stopped, where
they built masajid,
Yani. And this is this masjid is built
where he's where where I'm gonna tell you
this story. I'm gonna tell you what's gonna
happen right now. Where this is happening is
where this Masjid is. And you can go
you can go it's right outside of Ta'if
and you can go pray in it if
if if if if you want.
So,
Ghani, the the first thing he does
before he goes to the pond and washes
the blood off his face and his feet
and maybe takes a moment and drinks some
water, the first thing he does, alayhis salatu
wasalam, he sits there and he puts his
hands up and he makes dua, alayhis salatu
wasalam immediately.
Immediately. And this
shows and tells us like, it's very profound.
I don't wanna
because I wanna make sure I tell this
story. It it just tells us how he
viewed his relationship with Allah Subhanahu Wa Ta'ala.
Like, he it was very important. See, dua
is not again, don't don't have the genie,
you know, the the the genie in the
bottle syndrome with ba. Where, you know, I
want so I want something. So you make
dua and you hope that, you know, that
that you give a genie gives no. That's
not what dua is. Dua is the ongoing
conversation you have with Allah Subhanahu wa ta'ala.
It's you expressing to Allah Subhanahu wa ta'ala
your thoughts openly so that it's not just
a thought. You're saying this is what I
think, this is what I feel, this is
what I'm hoping to do. I'm I'm I'm
putting it on the record.
See, it's like it's like this was like
your thoughts are like off the record things.
Your words are on the record. Right? So
if you're thinking something nice, you're not getting
anything for it. Put it on the record.
Say it. Right? You thought something bad is
off the record. You're not gonna get anything
bad for it.
Say it or do and then it's on
it's on the record. Right? So so sometimes
if you have a good if you're struggling
with something, it's just a thought.
Well, if it's a bad 1, keep it
off the record. Keep it off the record.
Don't don't verbalize it to yourself or to
anyone else's. Keep it keep it there. If
it's good,
go ahead. Say it so it's so now
it's someone recording because the medic is not
sitting on recording your thoughts. Allah sees your
thoughts, but the medic is not recording them.
He's not writing anything down. It's what you're
saying. So the prophet, alayhis salatu, salam wanted
to record he wanted to put something on
the record in turn between him and Allah's
alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu, alayhis salatu, alayhis
salatu, alayhis salam, and he made 1 of
the most beautiful adaiyah. 1 of the adaiyah
where where Imam and Nawa and
ibn Hajjal and others would say that this
dua on its own
is proof that he is Rasoolullah
because no 1 can say this. Even though
the Dua has lacked it lacks authenticity.
Like, in terms of our narration, there's a
lot of difference of opinion on how authentic
it is. And scholars historically have all accepted
it with the lack of authenticity because it's
impossible that anyone else said this aside from
Manabi. He said, oh, the only their argument
that the only 1 who would say these
words is a prophet. And there was no
prophet at his time beside him, alayhis salatu
wasalam. So he said so so this is
for sure. And it's an accepted it's in
the Qur'an al Tabarani.
And a lot of scholars have studied the,
the the the, chain narration and and and
it's acceptable amongst most scholars. And I just
love that, the the the hadith. I think
I think something to think about is if
the story I told you bother you know,
it doesn't bother you. Imagine imagine if, imagine
if your dad did that for you. Like,
imagine if your father, you know, took this
a a journey like a dove. Just for
you. Just to make sure that you were
safe. Just to make sure that you were
gonna be educated and that you're going to
have enough wealth and you're gonna and he
walks and he goes and he gets humiliated
like that and he gets stoned out of
the city. He gets you know, how much
would you love your father if he did
that for you? And then think about the
prophet, alayhis salatu wa sama. He did this
for us. He already had what he needed
and his children were gonna have what they
needed. Like, he and his children were already
taken care of. They already we're gonna know
Islam, gonna be Muslims. But you and I
weren't. Had he not done this? Had he
not pushed as hard as he did as
he not? Had he not tried what was
literally
insane and impossible at the time to to
make sure Islam was spread? You and I
wouldn't be Muslim today. And I think, it
just it just gives you an incentive to
to love him, alayhis salatu wa sama, the
way the way he loved you and the
way he was hoping for you to be
what you could be in your life and
to reach your potential. So he sat there
alayhis salaam put his hands up.
Oh, Allah. To you to you, I bring
my complaint.
Here's the the the main difference between a
Muslim and non Muslim. A Muslim never complains
about god ever.
That's not a thought that ever comes to
mind. A Muslim complaining to God is a
completely different thing. It's very different. To complain,
oh, why doesn't he do no. No. We
don't do that. We turn to Allah and
we bring our complaints to him. As Yaqb
alaihi salaam would would say when he went
blind.
I exclusively take my complaints of grief
and pain and agony to Allah. I'm not
I'm not complaining like the sons were saying,
stop talking about your stop talking about Yusuf
and stop complaining and this his response was,
I'm not complaining to you. I've never complained
to you. I am complaining to Allah
You don't have those into anything I have
to say. My complaints are going to Allah,
so go do your thing.
So he said, Allah oh 0, Allah, to
you, I bring my complaint of the weakness
of my strength
and the lack of my ability to plan
appropriately
and the low status that I carry in
this world.
I don't have strength. I don't have weapons.
I don't have men to stand by me.
I don't have an army.
And I'm not, you know, I'm I'm planning
things out and they're not working. Like I'm
not a great planner. I'm making a lot
of mistakes.
People, you know, they feel they fight they
find it easy to disrespect me and and
treat me like I'm I'm not I'm not
human. So I'm bringing to you my my
complaint of what's happening around me. I'm I'm
weak. I'm not doing a very good job.
People aren't respecting me.
Oh, the most merciful of all those who
are merciful.
You're the 1 who shows me compassion and
mercy.
To whom do you leave my matter?
Who do you put my in in whose
hand or whose hands do you put my
matter, my issue?
Do you put my issue and my matter
in the hands of an enemy who is
trying to kill me
or a relative
who has the upper hand on me?
And he's he's referring to
It's either I go to an enemy who
tries to tries to murder me or my
family member who has the upper hand on
me and the authority and I can't I
can't do
anything. If what happened today is not a
sign of your wrath upon me or your
upset with me
or
my disobedience
see, this is the this is what we
don't know.
This is the this is a perfect this
du'a you can't no no 1 no 1
can say this. You have to this is
this is this is coming from the heart
and mind of a prophet.
This is what we when things have bad
bad happen, you wonder, what is this?
Is this punishment?
Is this a test? And people come and
ask, what do I do? What do I
do? I I don't know. I have no
idea. I don't know what this is. How
would I know? I don't even know what
happens to me if it's, no 1 knows.
And you're not supposed to know. No 1
no 1 knows. The prophet alayhi sallam didn't
know. He sat there. His dua is specifically
he's saying
as long as what just happened to me
and what's happening to me, the death of
Utaleq, the death of Khadija, the rejection of
Utaleq,
the fact that I can't go back home,
he can't go he knows he can't go
back to the Mecca anymore. Anymore. He already
knows that, by the way. Because they they
sent someone to tell tell him Mecca. Mecca
now is gonna call him a traitor. He
can't enter Mecca anymore. So now he's stranded
in the middle of nowhere. He has nowhere
to go home. He has no plan. So
he knows
that. So he's wondering is this
have I sinned to the point that you
are up you're angry with me and this
is your wrath upon me?
As long as this is not your wrath
upon me,
then I care not.
Then I care not.
I don't mind. As long as it's not
your wrath, as long as this is not
the sign that I am so disobedient that
you have lost interest in me and that
you do not love me and that you
do not want to guide me and that
this is your punishment upon me because I
am not worthy, as long as that's not
the case, I care not.
May it continue. I have no problem with
it. I will continue to absorb it and
I'll continue to accept it and work with
it. I'm just scared that I have
angered you to the point where this is
punishment and I haven't noticed.
I made you understand. This is what he
is saying. This is what you need to
say in your life. You have to say
this. Instead of coming asking a sheikh, does
this mean I don't know. No 1 knows.
Don't call into a sheikh on TV asking
him, but he doesn't know. No 1 knows.
No 1 knows what's happening to you whether
it's whether it's act whether it's it's an
active And actually,
you're you're not supposed to be able to
know. Then what do I do? You turn
to Allah. You take the issue. The question
that you have, the question that you're asking
the shayab, don't ask. Turn it to Allah,
This happened to me today. I lost everything
in 1 stroke. I lost it all. Yarub,
is this because I am so sinful?
Is it because of my sin? Is it
is this a punishment from you upon me?
As long as is it as it is
not, then I am okay with it. But
if it is, I hope that you find
you you you find compassion upon me.
Except that your
is much wider for it can it can
easily encompass me. Meaning, if if it is
if it is, then may you put me
in your and not in your. Maybe you
may you remove me from the place of
your wrath and your anger and your displeasure
and put me in your which is why
we call this place by the way. Because
is the most beautiful thing in the world.
To be well, put me in a place,
remove change me. If I've made the mistake,
I've sinned to the point where you're angry
with me, move me from the anger to
Afia because Afia, your Afia is so wide
and encompasses everything. It can easily encompass someone
like me. So may it encompass me, Yoram.
Just beautiful just beautiful words.
Just absolutely
almost magical, Allah.
You read the Quran. The Quran is magical.
Then you read this Dua and you're like,
oh, this is this is yeah. He's somewhere.
This is very powerful.
I seek refuge
in the light of your face
that has brought enlightenment
to all the darkness
within the universe.
And that has fixed every broken thing in
Dunia and in Aqir. I seek refuge in
the light of your face that has brought
enlightenment to everything in this universe and fixed
everything in Duniya and Ahira. I seek refuge
from your wrath ever being descended upon me,
from your ghadab being upon me.
Oh
or your displeasure being
casted on me.
You you is
when someone
blames you for something or someone sits well,
I don't know what the word for it
is is is in English. I looked it
up and I remember I remember when I
looked up the looked up the translation for
this hadith, there was a word a word
that I had that has, like, 4 or
5 5 syllables. I've never read in the
entirety of my life, so
I couldn't remember it. But is when I
come and I and I say, you know,
you shouldn't have done that. You should have
this way. We you need that sometimes when
2 people when someone crosses you or just,
you know, mistreats you or harms you or
does something that you don't like, you come.
You're not angry. You're not ruining the relationship.
You just but you want to take get
it off your chest. You wanna say something.
You are welcome to continue to correct me
and chastise me for my mistakes until you
are fully satisfied.
Meaning, I'm I am making mistakes and you
and you're welcome to continue to critique and
correct and point out my mistakes for the
until you are fully satisfied with me.
Begin. There is no strength and there is
no ability in this world except through you.
That was the dua that he made
after
what just happened to him. After the absolute
catastrophe that occurred
on every level, after this whole
attempt failed so badly and after he was
treated so disrespectfully,
this is what's in his heart. He's not
angry. Right? Do you do you find anger
in his response?
Is he disgruntled at the world? Is he
questioning
Yani, his lord? Is he questioning
his faith and his god? No. He is
coming from a completely different position.
He's coming to say, I just wanna know
that this is not your wrath. They're not
as long as it isn't, I'm okay with
it. But I hope that you will put
me in the place of Afiyah,
meaning I need I need some. It's like
Musa Alaihi Salam. When he sat
after walking from Egypt to Madin,
after the toes of his feet fell and
he had eaten
leaves of trees until his mouth was green.
After
he he left his mother and father never
to see them again because he would die
before he would make it back. He would
sit under the tree
I am in need of the khair that
you always send. You always send me khair
in my life and I'm I'm in so
in need of it right now. Like, I
couldn't have a moment where I need it
more than now. And this is the prophet,
alayhi, he's also saying, I'm doing the same
thing. You're
aafiyah. I'm just hoping for your aafiyah.
But as long as this is not your
wrath, as long as your ghadab is not
your ghadab or your sahat, I'm okay with
it. And you can continue to have your
utba until you're happy. You can continue to
chastise me for my mistakes until you are
satisfied with me. I just don't want to
be the the servant who was causing who
was bringing your wrath upon himself due to
his sin. And that's what you do in
your life. Don't ask people about whether why
these are things are happening to you. No.
Don't ask about why things happen to you.
Turn to Allah and say, yeah, this happened
to me.
And as long as it's not a sign
of me going down the wrong path and
ending up in
but I ask for your afiyah. I ask
for your wellness and your ease. I ask
for a breath
of fresh air.
This is the beautiful this is his beautiful
dua, alayhis salaam. I find it to be
absolutely magnificent and just magical in the words
that it mean. But, really, it's not just
the wording because no 1 can say these
words honestly, put them together in Arabic the
way they are. I didn't give it I
didn't, do its justice in the way that
I explained it to you. But really, what
I'm interested in is the concept, is the
understanding.
You run into an absolute
Musiba in your life,
and you fall spot on your face and
you're what he's gonna say
about this day,
yeah, is going to explain to you
the degree of of despair he was in.
Aisha, later on, I think I have this,
yeah. Yeah. Exactly. Aisha, later on, would ask
him, what was the worst day of your
life aside from Uhud?
Uhud, when I tell you the story, you'll
be like, oh, that that's horrible. So she
assumed Uhud was the worst day.
So she said aside from Uhud. So he
said, Uhud, why aside from Uhud? Uhud wasn't
the worst wasn't the worst day. And then
he referred to this day.
He referred to this day that this was
the worst day of my life
because he had no idea what he was
gonna do next.
He had lost he didn't know what the
next steps were gonna be like. He didn't
know where to go. He felt lost, alayhi
salatu wa sallam. He felt lost. And when
he felt lost, he didn't turn he wasn't
disgruntled. He wasn't upset. He wasn't he wasn't
objecting to God. He turned to a lost
of Palestine and expressed
expressed his weakness,
expressed his his failure, expressed his his despair,
his agony, and asked him for ease. And
so as long as this is not
a sign of of of of wrath, then
I'm okay with it. He turned to
Allah in a way of such sentimentalism,
in such closeness to Allah
that leaves the person reading it almost speechless.
And that's what a Muslim is supposed to
do when they run into the difficulties of
their lives, not lose their faith and and
question god,
not complain about
what Allah did, but complain to complain to
Allah
about what's going on and and ensuring that
you're on the right, right path. I'll end
with that inshallah says in a few a
few moments. We'll continue inshallah the story,
next week.