Hamzah Wald Maqbul – 1439 Ramadn Late Night Majlis 11 Tazkirah MashyikhiChisht Prophetic Worship and Weeping 05272018
AI: Summary ©
AI: Transcript ©
By Allah, we,
continue with,
our late night,
this being the first night of the second
of Ramadan,
the the second 10 days,
which is
the,
the the 10 days that Allah
gave special emphasis on his,
on his forgiveness. And so we,
we make the dua in these 10 days.
O Allah, forgive and have mercy, and you
are the best of those who have mercy.
It's the last
verse of Surat,
Al Mu'minoon,
that Allah
says and say, oh,
my lord,
forgive
and have mercy, and you are the best
of those who has mercy.
Allah
make it a
and accept whatever,
passed in the first Asharah,
and and make the rest of the month
Mubarak for us and accept it from
us.
Although I'm hesitant to mention in,
mention in this but,
for those of you who have,
followed
on social media or,
seen seen the appeal on YouTube,
Rabat did, kind of abruptly lose his space
before Ramadan started,
and,
we are in need of another space. The
hope was to have these majalis in our
space, but,
they're back to,
car rides and,
hotel rooms and,
basements.
So, inshallah, if any of these majalis benefit
you and you've benefited from them or any
of the the dulus of or
or the other special gatherings that we've had,
then please do go to rebat.org,
r I b a t dot org forward
slash donate,
and give what you can, Inshallah,
in order that,
that there's facilitation
for,
for this work to continue
and so that you can take a a
part in it as well. There's a great
hikmah you,
see that the story of the life of
the prophet
is the story of the lives of his
companions.
And there's a great hikmah in that if
the prophet
came like an angel and proclaimed what he
did and, what he proclaimed,
he himself would have done all the work,
and he himself would have,
been saved. And if others weren't participant in
it, then the the phase of the prophet
the outpouring of divine grace on him, it
would have been Hasid, it would not have
been Am. And, obviously, the greater part of
it is Hasid specific to him.
But the the
the generality of that of that divine,
grace that poured out
through him onto the companions
was through the barakah of their participation
in his Mubarak life with him.
And they're helping him at every turn and
not abandoning him. And so if you,
see something beneficial in this work, please,
please also, you know, take take myself and
those brothers who are,
doing the work,
of rebat by the hand, and don't leave
us alone.
Take with it so that the faith can
be
And if, there's any other work
of deen,
the most noble of which is to strive
in the path of Allah
and to propagate the knowledge of revelation.
But any other work,
whether it be taking care of the sick
and the orphans and the needy
and the poor and the weak, whether it
be teaching,
whether it be teaching even the this what
they call the secular or the worldly sciences,
material sciences to the children of the Muslims,
Whether it be,
running the masjid, whether it be any other
other work. Even to the point of the
person who,
mops the floor in the masjid or cleans
the bathrooms in the masjid, or in the
madras. So there's no khidma,
and there's no service of this deen that
is,
divorced from greatness.
And so whatever you can do to help
any of them,
you know, that's what our lives should be
here for. And especially in the month of
Ramadan,
we're people who are quick to help. We
should be even quicker inshallah. Allah
accepts from us all.
So at the and
the end
of Hazrashayf's,
chapter about the
Mubarak sierra of,
the
we,
after mentioning his passing from this world,
we came on the the the end section
that has to do with
anecdotes about the messenger of Allah, salallahu alaihi
wa sallam, striving and struggling in the spiritual
path.
And so, inshallah, we will read the rest
of those anecdotes today,
and then we can move on to the
other of the afterward,
who's, who's
and who's
grace and spiritual maqam is nothing except for
a shadow of
the the the the brilliant
star
and brilliant son of the messenger of Allah
Sallallahu Alaihi Wasallam and the faith Allah gave
him. And it's hadith of Sahih Bukhari narrated
by Sayidina
that the prophet said
Whoever Allah wishes good for,
he,
gives them a deeper and profound understanding of
deen.
And,
I am not but the distributor and Allah
is the source.
Meaning, if you want it, you have to
go through him,
all of it comes to him. Anyone from
the of the prophet
no matter how great what they do is
receives a copy of the reward. There's no
way anyone can surpass him. And by thinking
you surpass him, you're just in delusion by
accepting and loving him and knowing that you're
not going to surpass him rather you're nothing
but a, a branch of his goodness.
Allah will increase you in goodness even more.
And, so, you know, and I think that's
this hadith is very it's important to understand,
in the context of the Noble Sira and
in in context the context of
benefiting from the spiritual state of the prophet
sallallahu alaihi wa sallam in a sufic context.
Why?
It's the divine providence
that this hadith would be narrated by Saydna
because he is a companion of the messenger
of Allah who accepted Islam after the Fath,
And the messenger of Allah Sallallahu Alaihi Wasallam
kept him in his company and actually had
him write down,
the wahi, the versus the Quran when they
revealed to him, meaning that the prophet Sallallahu
Alaihi Wasallam trusted him. And he was a
person who did great service for the Ummah
of the prophet Sallallahu Alaihi Wasallam.
Those people who revile and curse the companions
of the messenger of Allah sallallahu alaihi wa
sallam, he's the first one they turn on
and the first one that they revile and
curse.
And,
he narrates this hadith
that,
I am nothing but the distributor and Allah
is the one who gives. And so whoever
will,
revile him,
and revile the companions,
it's as if they cut themselves off from
the source of this,
spiritual,
spiritual effluence and spiritual bounty from Allah Subhanahu
Wa Ta'ala. And if you don't get it
from the authorized dealer, you're not gonna get
it at all. So,
it's all, I I think it all fits
together very well, and it's all very important
to keep in mind.
Says regarding the
about the, worship of the messenger of Allah
Every action and rest of the messenger of
Allah Sallallahu Alaihi Wassalam was worship.
Every statement indeed,
were manifestations
of the condition of being a slave of
his slavehood.
Every speech in silence, of the messenger of
Allah
was the remembrance of Allah and the contemplation
of Allah.
A few anecdotes of his
will be mentioned here.
Who narrates that the messenger
of
Allah blessed feet would become
swollen on account of the very long salawat
and nafil that he would pray. When the
messenger when the companions wrote the Allah on
whom said you endure so much hardship in
Ibadah, although Allah Allah has already completely forgiven
you, the messenger of Allah sallallahu alaihi wasallam
replied, when Allah has conferred this great favor
on me, should I not then be grateful?
And this is the, the the purity of
the messenger of Allah
from which he said that, should I
if that's the case, if Allah has done
all this for me, then shall should I
not be? Is it not proper that I
should be a a grateful slave?
The Sahaba radiAllahu on whom their purpose in
asking this question was apparently,
that the aim of Ibadah of worship is
the effacement of sin. Since the messenger of
Allah sallallahu alaihi wa sallam was sinless, they
could not understand the reason for undergoing so
much difficulty in worship.
The messenger of Allah Sallallahu Alaihi Wasallam's answer
implied that this was not the only purpose
of Ibadah. This is a very important,
secret,
regarding the spiritual path that the messenger of
Allah Sallallahu Alaihi Wasallam divulged to the people
of faith.
Rasulullah Sallallahu Alaihi Wasallam's answer implied that this
was not the only purpose of Ibadah.
Beside the acquisition of forgiveness, there are other
aims of Ibadah as well.
Now when Allah most high has completely forgiven
him, the the aim of his ibada was
to express gratitude.
Said
that sometimes the aim of ibadah is to
gain,
Jannah or what one desires.
This is the Ibadah of traders because the
motive of,
the motive underlying this worship is to exchange
the worship for a reward.
Sometimes the worship is for fear of punishment.
This is the,
the the worship of
of of labor laborers and slaves
whose,
who render their service on account of the
fear, of the employer.
One type of worship is,
one that's not motivated by either fear or
desired,
but is rendered solely as an expression of
gratitude for the favors of Allah
This is the worship of free men.
And people hear these things and they they
think the reason for having mentioned them was
to,
was to somehow
promote the, worship of free men at the
expense of the worship of those who are
traders or those who are
laborers,
and that's not the case. Rather,
love has so many different facets and dimensions
in them. And some of them are jamali,
some of them are beautiful, some of them
are jalali as well, some of them are
scary.
Anyone who's been in love before knows, what
it is to fear something from the other,
and how utterly heartbreaking it is that the,
beloved should be displeased.
And,
both of those sets of traits are there.
And a person who has kamal and has,
perfection in their Ibadah,
all of these, facets will be there. It's
not that one is there at the expense
of the other because all of these facets
were there in the worship of the Messenger
of Allah
and his companions or the And
the mention of these things is in order
to expand and open the minds of,
of of the salic, of the one traveling
the spiritual path to Allah
not to not to say that one is,
good and the other is bad.
Said that he once asked say the Aisha
to narrate some wonderful act of the messenger
of Allah
She responded,
that every act of the most noble prophet
was wonderful.
She then added, once the messenger of Allah
sallallahu alaihi wa sallam came to sleep,
he slept with me after a short time
while he said, I shall worship my rub,
my lord. He then stood up and made
and engaged himself in the prayer.
He started to cry so much that the
tears flowed on his,
blessed chest. And then he went into Ruku
where he also cried.
He then went into sajdah and again cried.
He lifted his head from
and cried again. This condition remained until morning,
when
stood to call him for the prayer.
I asked him, why do you cry so
much when Allah has forgiven you so completely?
He
replied, should
I not then be grateful? And he then
added, why should I not do so when
today
he was revealed to me the verses and
he,
recited the last, verses of Imran.
The
have written that after rising from sleep, a
bit of the Quran should be recited
for this produces cheerfulness.
Furthermore, it is recommended
to recite these verses,
the last verses of Surat Al Baqarah,
according to the hadith. These, ayat should be
recited especially at night.
The reader will inshallah be protected against many
calamities.
The the last verses of Suratul Baqarah are
a from the adab of sleep that a
person should recite to
the khatima Surat Al Baqarah.
And Allah,
give all of us tawfiq.
The messenger of Allah, sallallahu alaihi wa sallam,
asked for his crying,
said, who narrates,
I came to the messenger of Allah
and found him in prayer.
On account of the crying, a sound like
the boiling of a kettle was, coming out
from his chest.
Meaning that his,
tears and his crying at times,
was not, merely just tears coming down his
eyes, but he also,
his breathing would be affected by by his
his, his state. That's how much he would
cry.
Said,
narrates that the messenger of Allah sallallahu alaihi
wa sallam once said to me, recite for
me the Quran.
I said, oh, Rasulullah, it was revealed to
you. How can I recite it to you?
He said, my heart desires to hear it
from you or from other than me.
In obedience to the command, I started to
recite Suraj of Nisa, said Sayna Abdullah bin
Masood radiAllahu anhu.
This is also from the Kamalat, from the
perfection of the prophet
effacement of his own ego
that,
he preferred at times
to hear the Quran even though it was
revealed to him
he preferred to hear it from other than
him.
I mean even these small stories they show
the out of the prophet
that
you know,
a man, even his friends can praise him,
like, but
my my experience is that
your wife, when your wife meets another man's
wife, you're always gonna find out something about
them that you didn't know from before.
Even though the 2 of you could could
have been friends for decades.
When your wife meets that person's wife, even
if they're meeting for the first time, your
wife will say, oh, she mentioned this, that,
and the other thing. You'll find out something
about that person that you never knew from
before.
Why? Because you cannot put a pretense and
fake in front of your wife.
So, the fact to say that Ayesha
who lived a very long life after the
prophet
and she was by no means
in any sort of compromise situation. Rather,
said in
the during his reign,
basically, the wives of the prophet
were given protocol of state. They're taking taking
on Hajj and,
you know, she would actually give fatwa sometimes
in opposition to the legal opinion of Saidna
Omar Radiallahu Anhu during his,
caliphate and, Saidna Omar Radiallahu Anhu would would
tolerate and accept that,
and take it very seriously rather than,
rather than her being somehow beholden to him
or or under threat or whatever.
And this is also from the virtues of
Sayedid Omar and the completeness of his love
of the prophet Sallallahu Alaihi Wasallam. So, Sayedid
Aisha, if you read her
if you read her juristic opinions
and the way she would talk and deal
with other people, she was a powerful woman
and she didn't used to,
she didn't used to hold back if she
wanted to say something.
Allah ta'ala be pleased with her. So the
fact that she's speaking like this is the
messenger of Allah
that which she knows about him in his
most,
intimate of moments,
with
his family life and with Allah
means something because,
it's very rare that a person's, you know,
wife will, who knows them when all the
pretense is done, who knows them the way
they are inside the house that they would,
give such a complete picture of his
beauty
And so it's from the perfection of his
effacement also
that he wanted to hear the Quran
and he wanted his own self to have
no
portion thereof. So he asked said, Abdullah bin
Mas'ud
who to recite for him.
So he said that, I started to recite
Surah to Nisa.
When I reached the verse
He said that I glanced at his blessed
face
and I saw tears streaming from both of
his eyes.
When he read, how will it be
on the day when we bring a witness
against every
nation.
And we we will bring you as a
witness against,
against these people, meaning against this
Hazrat Sheykh writes, according to the Ullama, there
are several reasons for,
crying at this.
Several reasons for crying in a human being.
On account of the benefactor's kindness and favors,
on account of happiness
because of pain, worry, hardship, oppression,
crying because of tawba, repentance.
Tears flow on account of remorse for having
committed transgression.
Hypocritical crying, such as crying in order to
deceive people or create the idea of one's
piety.
Unfortunately, this is something that happens a lot
as well.
Unfortunately, Michelle, we're in Ramadan
where this is, this has become somewhat of
a trade in industry amongst our, beloved and
wonderful,
Quran reciters that lead,
where I'm told that this is a thing
from people. I hope I never witnessed it
before. I always had good opinion of the
that read, but I'm told this is a
thing that they will literally,
memorize
memorize,
where the the popular cry
at, or they will and and they'll fake
crying themselves at that time, or they'll, memorize
the duas,
of popular,
when they make katam so that when the
the the lesser
known
have their own katams, they will make the
same dua.
Many of them not knowing a lick of
Arabic and having no idea what they're talking
about,
and,
they'll cry at the same points that
the Qari cries at. And
your tears mean something to him when they're
a sign of the sincerity. It's a sincerity
that means something. The tear tears are a
sign of the sincerity.
The tears themselves, if it was an act
of piety just to put tears out of
your face, then the
would sit with onions all day and just
break them in their face.
But, that's not something that deserves jannah. That's
something that deserves a slap on the back
of the head. So be real, be real
with yourself and be real with others.
Through that reality, Allah
will bring the tears,
not from your eyes but from your heart.
And the eyes will have no
no recourse except for to manifest that which
is in the heart one day as an
expression of one's sincerity.
Otherwise, hypocritical crow crying, unfortunately, is
is a thing
Allah protect us from it.
Hypocritical crying such as crying to deceive people
or to create the idea of one's piety.
Customary crying such as,
on the occasion of a death, people are
either paid to cry or cry for free.
This is merely to uphold the custom,
which is in vogue in some communities. The
Jahili Arabs, they had Balakhi,
women who would basically cry for hire, in
order
cry for
hire, in order to show the greatness of
the one who cried.
And,
or, you know, the women of the family
would
raise a great,
a great,
show,
in order to honor the the dead. And,
it's not an honor to scream for the
dead.
Although one of the things that that I
found very touching
was that,
when the uncle of the prophet
said in the hamza, Ibn Abdul Muktale
when he passed away,
He he he didn't marry and, he had
no one to inherit from him. He had
no children to cry for him. And, he
had very few relatives. And the Messenger of
Allah sallallahu alaihi wasallam was the closest of
his relatives.
And so the women of the Ansar, because
it was the custom
that when someone died that they would have,
these women that would grieve and mourn, the
women of the Ansar themselves, they got together
to honor the Messenger of
Allah They cried for
him. And, undoubtedly that was something that was
motivated by Iman even though the prophet
dismissed them and and,
you know, because it's a protocol of Islam
not to raise a hue and cry when
somebody passes away.
The tears that come from a person's eyes,
involuntarily
are forgiven,
but the the making of a big show,
is is considered a sin.
Because of that, the prophet told
them just to break it up. But, the
fact that they they they did that, they
cried for the pain of the prophet
in and of itself is something that that's
touching.
Hazar be
pleased with them.
The the prophet,
he
swallowed inside of his
heart the rum and the pain and suffering
of the entire mankind,
both those who accepted his call and those
who didn't and he would cry tears for
them.
And whoever then accepts and swallows into their
heart the pain and suffering of that prophet,
sallallahu alaihi wa sallam,
those are truly Mubarik people.
Allah make us amongst them.
Crying and sympathy, a person cries when he
sees another
crying. The messenger
his crying was generally the result of
love and mercy or fear for the
or out of fear or love for Allah
most high.
Hazar
Sheikh
remarks,
I have observed all of my seniors crying
much during the salat.
Hazar Sheikh,
Zakaria
he met many, a great many of the
the the the elders and the senior scholars,
including Mawana Rashid, Ahmed Ganguhi, who's,
who's Janaza he witnessed when he was a
child,
including
including,
Hazrat Mullan, Sheikul Hind,
Mahmoud Al Hassan,
of Deoban,
including, Hazrat Madani,
including a number of people who may even
be have been younger than him, but were
people of great rank, high rank. Many of
the Hejazi ulama,
he also met,
the great the great ones and the elders
and the younger ones as well,
because he passed away in Madinah Munawara, and
he was buried in the
next to the messenger of Allah
in Madinah Munawara next to his companions
in Madinah Munawara in the Baqi'ah.
I'm told that he was buried not far
from Imam Nafi and Imam Malik,
with his own Sheikh Moana Khalil Ahmad Saharan
Puri who was the Khalifa of Hazrat Gungohi.
He said, I observed all of my seniors
and elders crying much during salat and during
dhikr.
I had the occasion of frequently seeing 2
elders sobbing profusely.
My father,
and his father, Molana Yahya,
was a very close student of
of Mawana Rashid Ahmed Gungohi.
My father and,
the most,
the most,
pure sheikh, Sheikh Al Islam, Mawlana Hussein Ahmad
Madani.
Sometimes I was roused, from my sleep because
of having heard them sob.
They say that, who
is the sheikh,
of my teachers,
both in
in Tariqah and in
in Hadith
that that they narrate from him as well.
My Sheikh Moana,
Moana
Abdul Halim Chishti,
Allah give him aliyah and long life,
as well as,
the the olamah that I read hadith from
Moana,
Mahmoud Mia who read from his father, Sayed
Hamid Mia, and Moana Amanullah Khan who read
from his father,
Moana Karimullah Khan,
and,
there are other students like Mufti Abdul Wahid
and,
Moana Khalid
Mahmud, who was named after the Allama Khaled
Mahmud.
They all
they all, Moana Hassan,
they they read from the students of, Moana
Hussain Ahmed Madani as well. So, Hazar Sheikh
Zakaria said the 2 of my elders,
they they they used to cry frequently,
and I was often roused from my sleep
just because the sound of their sobbing. He
says my father, Moana Husain Ahmed Madani.
They say that Mawano Hussein Ahmad Madani used
to wake up at night and read his
tahajjud and make his zikr,
and then he would make dua.
And, he would make dua in their village
language.
Because in the Indian subcontinent,
you know, there there's not just one language,
there's a standardized and formalized Urdu.
And then there's like a provincial language
and then there are village languages some people
speak. Some of them even, like, castes, like,
people are from different,
tribal origins and things like that. Just their
own family or cast or clan speaks that
language. And so he said that, despite both
of them being geographically from the same
UP area of
India,
He said that Hazrat Madani used to then
make dua to Allah,
and and and in a in a very,
humble and a and a very,
very humble voice,
like a small child,
you know, speaking to their parents. He used
to make dua in in the language of
their village. He said, I couldn't understand anything
he was saying.
And, he said that he used to just
make dua
so lovingly in that language, and he would
just weep the whole night. And, I I
he said, I had no idea what he
was saying. And this is one of the
beauty beauties of our elders is that they
were real. And a lot of
a lot of our,
young people nowadays,
especially,
those who are from a Ajami background, from
a non Arab background, They kinda have, like,
an inferiority complex, so they kinda try to
act Arab, you know, which is fine. Our
were masters of the Arabic languages
language and its subsidiary sciences, and we love
the Arabic language, and we love the,
the Arabic
custom and culture, not the hamus falafel,
but the actual chivalry culture of the of
the Arabs,
of the tribal Arabs. And we love the
Arabs as well, Wallah we
do. And,
we love them because
amongst them is,
the beloved of Allah Subhanahu Wa Ta'ala and
that's enough to tip the scales in any
any case, and I don't feel bad about
saying that at all, that I love the
Arabs because amongst them is the Messenger of
Allah, and amongst them is the companions of
the Messenger of Allah
and that's sufficient for me,
to completely end the discussion without any need
for debate or further examination.
However, you know, you kinda you are who
you are. And, this is one of the
beautiful things about, about the our elders that
that that we met and we read from
in the subcontinent is that they weren't ashamed
of who they were, and they made Islam
their own in a very genuine way.
Not in a I'm trying to make like
a an Indian Islam or a Desi Islam
or an American Islam type of way, but
they just were who they were
and the Islam expressed through who they were
rather than trying to express who they are
through the Islam.
And so, Hazrat Madani
used
to pray, obviously, and make zikr in Arabic
and pray, obviously, the Quran is in Arabic.
You're not going to read the Quran and
the salat no matter how much, weird people
on the Internet,
wanna make you believe that it's a opinion
of Abu Hanifa. They didn't pray in Persian
or Urdu,
but they prayed in Arabic.
And then afterward
afterward, he would sit and make dua and
he would speak to
the, who has his divine and sacred names
in every tongue of human beings and of
animals and jinns and of creations we don't
know. And tongues, that that are not spoken
by the creation either. And he would call
on Allah
with pure humility
and with sincerity.
And this is also,
you know, it's a sunnah
in emulation by by reality, if not by
outer form, outward form that they would they
would make these duas to Allah
with so much and so much intimacy
and so much sincerity.
Moana,
Hazar Sheikh, he ends the chapter by mentioning,
he said, I've heard the sound of the
sobbing of Imam Rabani at the time of
Dhuhr. Imam Rabani who's mentioned here is Moana
Rashid Ahmad Ganguhi.
Or sorry, not Rishid Ahmad Ganguhi,
Afwan,
Moana.
Sheikh Ahmed Sarhindi,
Mujadil Afani al Imam al Rabani. He said,
I've heard that the sound of the sobbing
of Imam al Rabani at the time of
Dhuhr,
when he would engage in dhikr or tilawat
could be heard from outside of the walls,
of the building he was in.
And these are obviously this is not done
in and this is not done, you know,
in order to look
than thou.
Because these are people who kept it real,
and they used to hide the the their
state. The,
the greater part of their state, no one
will ever know except for Allah.
They used to hide their state, but oftentimes
there are people, sometimes their states overwhelm them.
And, these things, they they they they, they
they leave from them. I was just telling
my children
earlier, today that,
that those who attended the zikr majlis of
Shabdul Qadir Raipuri,
who is the sheikh of our sheikhs.
He was the sheikh of Mullan Abu Hasan
Ali Naddui,
as well, and he is the grand disciple
of Mullan Rashid Ahmed Gungohi through his Khalifa
Shah Abdul Rahim,
that that those of our elders who visited
his Hanukkah in Raipur in UP.
They said that the sound of that was
made in that, in that, in that Hanukkah.
There were so much in it that when
the people would say, Allah, Allah, Allah,
Allah,
He said they could hear it literally from
the next village,
as if the the walls themselves are echoing
and reverberating with the sound of the.
Those types of things are not done by
faking it. They're definitely not done by screaming,
screaming your head off and wearing out your
your your vocal cords.
Those are things,
they just happen when they happen, and they're
there when they're there. And, they're a byproduct
of,
they're a byproduct of a certain state in
the heart.
The state that cannot be earned by yelling
and screaming.
It can only be earned through someone's
sacrifices and their.
The one who sacrificed for something for the
deen, to them the deen will mean something.
The one who sacrificed something in order to
learn the Quran, for them the Quran will
mean something. The person who sacrificed something for
for them will mean something. And for all
the rest of us, there's always, Twitter and
Facebook where we can give our opinions about
all sorts of things without knowing what we're
talking about, not having read a lick of
Arabic in our life, and, give our opinions
about this thing and that thing and the
other thing. It doesn't mean anything to us
because easy come, easy go.
And I don't wanna belabor this point, but
I I I read something. Some you know,
people will follow you on Twitter or whatever.
And so you look at, you know, who
is this person? So there's one profile.
You know,
I better get good grades. Allah better give
me good grades
because,
you know, because I'm gonna be I'm gonna
be literally, I'm gonna be pissed if all
of this hunger is for nothing.
And,
you know,
I mean, the the person is still fasting.
Right? It's not like it's not like they're
a cafe who's, like, smoking a joint or,
like,
whatever, having a beer on the street corner
and eating, like, a machine slaughtered chicken or
something like that, at least not intentionally.
They're still a Muslim, but what is it?
Right?
That person who hasn't hasn't sacrificed something. You
hear about the Sahaba
on whom not eating cooked food for,
not even eating cooked food for, like, months
at a time.
But even then,
if if the slightest thing were to happen
to Rasulullah,
they would weep. They wouldn't cry at their
own poverty,
but they would weep. And one of the
no. Sorry.
Who was,
I forget the name. Please forgive me. Who
was
executed by the
Quresh. The Quresh
trapped him,
and imprisoned him, and they took him to
outside of the Haram in order to kill
him.
And he's the one from who for whom
the sunnah for execution, the person who's gonna
be killed, the sunnah is that they should
if they're able to read 2 rakas before
their death, and he's the one who started
that sunnah. And the messenger of Allah was
informed by Wahi of his martyrdom.
He he was asked when they were about
to execute him that would you not that
Mohammed be in your place right now? And
he without skipping a beat, you know, he
said to them he said, well, I would
rather I'd rather give my life than even
a thorn go inside of his foot.
Those who sacrifice something for deen, they know
what that is. You know, they understand what
that feeling is. Somebody's never sacrificed anything. You
know, everything is just like
you know, Sheikh is like, oh, Fatwa, okay.
If this is hard, then do the easier
thing. If that's hard, do the other thing.
They keep taking.
Right? Is the word for dispensation and is
the word for cheap. They keep cheapening their
deen, then they shouldn't be surprised if at
the end of the day, all they're left
is with is cheap goods because they never
spent anything for it.
You know? So,
you know, coming back to coming back to,
you know, what we're talking about, the topic
of crying,
you know, struggle in the path of Allah
ta'ala. Wake up when you don't wanna wake
up. Stay awake when you don't wanna stay
awake.
Be hungry when you,
when you wanna eat something.
Apologize
when it's not even really your fault, but
you're only doing it in order to,
in order to join the hearts.
You know, stay silent when someone chews you
out even though it's not your fault what
they're chewing you out about. You know, do
all of these things. Make go through these
pains, go through these sufferings, go out in
the path of Allah,
lose
sleep, you know, lose lose money, lose time,
lose things for the sake of Allah
and then when you, hear, in the eye
of the Quran and the Hadith of the
prophet and
the even though what we do is not
even a drop in the ocean compared to
them, you know, still, at least you can
make an analogy that the ocean, if it's
not made out of a 1000000 drops and
it's made out of a 1000000000 or a
trillion, at least there's something to make an
analogy with. But if you have nothing, then
you cannot make analogy through 0.
Allah give all of us so much tafik.
At the end of the day, what do
we have? We don't even have a drop
in the ocean.
Allah at least give us this much that
his
and, that Rasul companions
and all of the
who are the reflections,
of of those,
bright stars.
Made them so easy to love. At least
we should leave this world having had the
of loving them,
which is such an easy thing to do
for somebody who's who's heart is not crooked.
Allah give us at least that much tawfee.