Hamzah Wald Maqbul – 16 Ramadn Late Night Majlis Abu Bakr iii GH 04172022
AI: Summary ©
The Baytul Mal, former president of the United States, highlights the importance of not ruining a gift given to their children and parents, respecting their opinions, and not respecting their opinions. The speakers discuss the intricacies of payments and benefits, caution, and avoiding false narratives. The importance of practicing trust and deeds is emphasized, and caution is emphasized. The loss of a deceased worker and discrepancies between belief and reality are also discussed. The importance of practicing these values and being prepared for the dark day of the grave is emphasized, and the importance of not seeking false deeds and not retirement.
AI: Summary ©
Alhamdulillah.
We've reached this Mubarak 16th night of Ramadan.
Now we've passed the halfway point.
What has
passed is greater than what remains.
May Allah
give us the tawfiq
to know
the qadr and the value of what it
is that's passing through our fingers,
that we can use it right now while
we still have the chance before it goes
away.
Otherwise, every night we're
standing in tarawi and hearing the ayat of
Allah, ta'ala, be
recited in front of us,
that the
people on the day of judgment will say,
oh Allah, if You had not
delayed me in the world
for a little bit more so that I
could give sadaqa and I could be,
from the righteous.
And Allah
He won't delay anybody once their appointed time
has come.
And so this gift that we have, this
is a beautiful gift.
Please don't ruin it.
Please don't ruin it. I'm talking to myself,
and I'm talking to my own nafs, the
nafs, which is like
a dog. If you let it run loose
through the palace,
it could destroy even the most beautiful of
buildings in a matter of minutes.
Please don't ruin it. Don't ruin it for
me.
I can't afford this.
I can't afford this. This is something if
you destroy, I won't be able to get
back again. Please don't ruin it for me.
I plead with you. You Allah,
restrain restrain my nafs
before it ruins the sting for me. You
Allah, from your father and your karam and
your minna, allow me to get through the
days of this Ramadan
and the days of my life without
ruining this precious gift that you gave us,
that you gave me and you gave to
our forefathers before me. You Allah, keep me
on the straight path and take me back
before the snafs has a chance to ruin
all of it. Amin.
So we continue,
with
reading the story and the life of Abu
Bakr Siddiq radhiallahu anhu. The first khalifa of
the Rasool sallallahu alaihi wasallam.
In this tariqa.
Both of the Alisanul Jama'a and of Islam
and as well in the tariqa
of saluk toward
Allah
Hazrat Sheikh Zakaria
He says with regards to the Khalifa's wages
that Ibn Saad narrates that Ata'b bin Sa'ib,
said after Sayid Abu Bakr, radiAllahu anhu was
appointed Khalifa.
He was going to the marketplace with some
sheets on his arm.
When Sayidna Umar radiallahu ta'ala anhu questioned him,
he said, I have been harnessed into the
affairs of the Muslims.
Now I'm going to go to the marketplace
to obtain food for the family.
Saidna Umar
said, let us go to Abu Ubaydah. He
will arrange a wage for you.
Abu Ubaydah was in charge of the Baytul
Mal, the the the the ex checker, the
treasury.
Both went to Abu Urbaydah, a sum which
sufficed for a middle class muhajir was fixed
as the Khalifa's wage. According to some narrations,
the wage was insufficient for his needs because
he had a large family, hence it was
later increased.
So this is Abu Bakr Siddiq radiAllahu ta'ala
and who has reliance on Allah ta'ala.
However, the sagacious
recommendation of Sayidna Umar
should not be forgotten,
which is that
a person cannot live on air,
and they cannot live on, a latitude.
This dunya is a test for that reason,
that,
the difference between a believer and a kafir
is not that
the kafir is involved in asbaab,
in running the world of causes and effects
in order to get what he wants. Rather,
both
believer and disbeliever,
They
vie with their hand into the pot of
causes and effects,
into the
movement of this world.
The difference between them is not that one
participates in that world and the other one
doesn't participate in this world.
Rather, the difference between them is that the
one
who disbelieves,
he puts his hand in the world of
cause and effects and when he gets what
he gets what he wants, he thinks, oh,
look how smart I am, how talented
how talented I am, how cunning I am,
how how much of a genius I am,
how much I should get paid as a
consultant for,
for for Anderson or for Deloitte or for
McKinsey or for God knows one of these
other,
chthonic companies.
Look how smart I am. Look how much
we did it with 3 m Innovation. We
made the world a better place, etcetera, etcetera.
Whereas the believer,
he vies with his hand,
in the
arena of causes and effects,
and then when he gets what he wants,
Allah
is the one he praises and says, look
my Allah what my Allah has given me.
Look what my Allah Ta'ala produced for me.
Look what Allah Ta'ala made for me. Look
what a beautiful system Allahu made that I
could do these couple of things and look
what a beautiful result and and what a
beautiful process and what a beautiful result came
out of it. That's the difference between the
believer and the kafir. This is Ustadji Moana
Hassan. He says this in his Bayan all
the time.
He says that he says that
the believer isn't the the sorry. The dunya
dar, the
the
worldly and materialistic person,
isn't the person who participates in business.
The worldly person is the person who
goes and goes to work and participates in
fit business and carries out his,
income generating
activities,
his activities to learn earn his livelihood. And
in that process, he forgets Allah subhanahu wa
ta'ala. In that process, he forgets Allah ta'ala.
Otherwise,
if you remember Allah ta'ala while you're in
the marketplace trading or while you're doing your
engineering or while you're treating your patients as
a doctor and while you're counting your beans
as an accountant and while you're serving your
lattes at Starbucks and while you're
racking up, you know, the miles on on
the Uber or while you're delivering,
you know, whatever people's,
cakes on Uber Eats or while you're doing
whatever people do, whatever people do as honest
livelihood.
If you're remembering Allah to Allah while you're
doing it, then
you're a doctor of Jannah. Then you're a
businessman. Your shop is a shop of Jannah.
Then you're Uber driver of paradise. Your Uber
Eats is delivering the food of paradise. Bavahir
and the outwardly,
it looks like it's something from this world,
but the Happyqa Allah Ta'w will show it
that it's from Jannah. And so this is
something they didn't have any compunction about. And
they didn't run the quote unquote free
model where we just run people into the
ground
and and destroy them because they're expected to
die because that's what religious people do.
Rather,
those things you can do
without asking for remuneration,
it's always superior to do things like that.
Those
services you can render
without remuneration, it's always superior to do that.
The time that you should
be paid or we should be compensated is
for those, for example, those tasks that require
professional level service, but you cannot understand the
intricacies of fiqh or of
or of hadith or whatever
while you're working,
you know, long shifts at Starbucks. You just
can't do it. It doesn't work that way.
Their technical fields, they require they require some
sort of concentration and some sort of,
single-minded pursuit, at least for some time in
order to master.
If you're running the country, you can't be
beholden to, like, the person, you know,
who you're haggling with
with regards to buying goats and sheep. Why?
Because either you'll screw them over because of
your clout that you have as the leader,
or they'll screw you over because the clout
they have over you because
you need to earn a livelihood through them.
It makes absolutely no sense whatsoever.
And so there are always going to be
people who serve the dean through their volunteer
time, and there are always gonna be people
who serve their deen through necessity as full
time and as professional people. And you know
what? One of the really stupid things about
us that's very different between us and the
salaf and really between us and the actual
backbone of the civilization
of Islam is we resent paying people's salaries.
You will very rarely see a successful fundraiser
or a successful,
you know, crowdfunding
or a a successful
appeal when people are raising money for salaries.
Or when people are raising money for endowments
in order to sustain people. What do we
pay money for?
Who's gonna give, you know, a $100 will
lay you a brick in the wall and
a $1,000
will lay you
a window and
$10,000 will give you one mussala and, you
know, $100,000
will outfit 1 classroom and $1,000,000
will put in the mihrab in your name,
and will put in the,
pulpit from your name. What are all of
these things? What is a brick? What is
a brick? If I take a brick and
throw it at you, you'll know what a
brick is. Nothing but dead
weight. Once it breaks your teeth, then you'll
realize, wow, this brick is really deep.
What is a brick? What is a window?
The Rasul
used to stand on a tree trunk and
deliver his khutbas for some time, and then
the Ansar radiAllahu ta'ala an whom made a
very simple and rudimentary
mimbar for him.
Both of which if we brought into any
of our masajid, people would probably bulk out
and gasp. Guess what? His mimbar, both the
tree trunk and the the the simple one,
rudimentary one that was made by the najar,
the the carpenter of the Sahaba
They're better than the ones that you guys
pay a $100,000
for. And when I say you guys, I'm
talking about all of us including myself because
we walk into buildings and we're like, wow,
this is so spiritual.
Okay. It looks beautiful. Right? Even a monkey
understands when things are shiny. You know, even
a monkey can say, oh, look, that smells
good. That looks shiny. Oh, look colors. You
know, like even even even animals understand that,
what that is.
Why is it though it's a sickness inside
of our heart? Why is it that we
can we can,
do one not the other. At any rate,
this is a,
sign that there's nothing wrong with taking a
wage if you're doing full time work or
if the work that you're doing demands it,
like, rationally, logically.
There needs to be
a wage that's paid for it. And there's
an entire process. It's not like Abu Bakr
Siddiq said, oh, well, you know, because I'm
Khalifa,
let's, you know,
let me set my own ways. There's checks
and balances, and Abu Ubaidat ibn Jalarah who
was put in charge of the Baytul Ma'il
by the Rasul salallahu alayhi wa sallam himself.
He was described by Rasulullah salallahu alayhi wa
sallam as being Aminu Hadihil Ummah, as the
the trustee of this Ummah. And what what
did he what does that mean? If you
trust somebody, what does that mean? It means
you trust them with the money.
And they actually haggled
and set a
wage, and it actually had to be increased
afterward.
And that's okay. That's okay. There's nothing,
wrong with that. And they gave him a
living wage. Not, you know, not like nowadays.
I heard in some masajid
in,
different parts of the world and, like,
in socialist countries, they literally will calculate the
wage that a person can make and still
be on welfare and still receive public housing.
Shame on you. Masha'a, what baraka is your
deen gonna have if it's being paid for
by the queen?
What baraka is your deen gonna have if
it's being paid for by the by the
Union Jack and by the by the by
the crosses,
the several crosses on your flag? What barakah
is there in that?
That's not a way to be. That's not
a way
to have dignity.
That's not a way of showing honor to
the deen of Allah
in tansurullahayunsurkum.
If you're not going to if you're not
gonna
come to the aid and assistance of the
deen,
then how do you expect the aid and
assistance from Allah
back? And it's shameful. It's shameful. We do
it in America as well. Although we don't
have as robust of a
social care net,
in terms of, like, public housing and welfare
and,
you know, public,
you know, education and health and things like
that. But, we do it. We nickel and
dime cheap cheap cheap nickel and dime the
* out of our people who are doing
work for deen. It's not just imams and
ulama. People all over the nonprofit sectors,
you know, the teachers in Islamic schools make
less than the teachers in public schools. The
teachers,
you know, the the workers and and Muslim
nonprofits, they make less than the,
workers and,
other nonprofits. I mean, the nonprofit sector, okay,
fine. People traditionally make a little bit less
than they do in
in in the business world. But even accord
even compared to other nonprofits, because they know
this this this Be'Roukh, this idiot, his love
of the deen is going to, make him
kill himself and burn himself out. So just
have high turnover, just burn through people and
whatnot. It's not the way you're doing it.
The problem is in the long run, it
doesn't pay. It's actually
a penny wise and pound foolish approach to
things. It doesn't pay and it doesn't get
you anywhere.
And,
this is not how the aslaf
were. If you wanna be a salafi, you
know, instead of getting up on people for
not saying Amin out loud or for not
doing, you know, for not raising their hand
several times in the so get up on
people for things like this for not paying,
for not paying living wages to the people
who work for the din, and then when
those people are short on money and then
they do kinda shady and questionable
type practices in order to earn a living,
then who do you blame?
Everybody,
you know,
The love and the covetousness of material things
in this world
is the beginning of every folly, every scam.
Every scam that that you'll see out there
that people fall for,
85% of them count on the person's covetousness,
their avarice, and their greed in order to
run. If the person is not greedy enough,
then scams don't work. And maybe 15% of
them, run on people's shahawat.
But, most of it is just it's just
people's greed. Their irrational love of money makes
them have iman and all sorts of fantastic
and stupid things.
You know, it makes them imaginary friends that
even,
Richard Dawkins would have to admit,
dwarf the silliness of,
of of how he laughs at religious people.
So you see, they set a a a
wage for Sayid Nabu Bakr Siddiq
so that he could focus on the affairs
of the Muslims
and that, he could,
he could be free of
distraction.
Tabarani,
Shehzhaik continues. Tabarani narrates that, Sayidna Hassan, radiAllahu
anhu, said that Abu Bakr Siddiq radiAllahu anhu
in his last illness
instructed his daughter, Sayda Aisha Mumminina radiAllahu ta'ala
Anha alayhi salam.
After my death, hand over to Umar the
this milk camel
and dish which were given to me on
account of my khilafa, that these are possessions
that were entrusted to me because I was
Khalifa,
so return them to Sayidina Umar, who he
had appointed to be Khalifa after him,
in the way of returning,
and Amana, a trust to the to the
exchequer, to the to the chancery, to the
Beit ul Maal,
to the to the treasury public treasury.
Thus, after his passing, these items were assigned
to the custody of Sayidna Umar radhiallahu anhu.
Thereafter, Sayidna Amr radhiallahu anhu lamented,
Abu Bakr, may Allah have mercy on you.
You have imposed a great difficulty on the
Khalifa who will follow you.
You've imposed a great difficulty on the Khalifa
who will follow you.
And really he's imposed a a great difficulty
in the sense that it's a very high
standard to, follow.
Said Nama radiallahu anhu meant that others will
not be able to exercise this high degree
of caution. And this is a it's a
caution for all of us as well.
For those of us who are
for those of who for those of us
who are,
entrusted with positions of trust
as imams, as Masjid board members, as,
trustees with money, as trustees with with keys,
with items, with buildings, etcetera.
Don't don't use those things for your own
sake. Don't partake in those things for your
own sake.
Rather, on the side of caution.
Even if you're allotted something, take a little
bit less than you're allotted and don't take
more than what you're allotted. Teach your children
also
don't don't don't
go to the masjid so you can eat
from the food of sadaqa if you're able
to not do so.
Be the hand that gives rather than the
hand that takes. You know, don't don't go
and and take things and feel entitled to
stuff. And this is a sickness. Sadly, the
people who need to hear this are probably
not listening
to Ramadan late night mudslists. The people who
are listening probably already know this, but it's
something we need to share with people.
And we need to remind ourselves from time
to time as well that don't come to
this dean entitled.
Don't come with a sense of entitlement like
I'm some some sort of consumer that I'm
coming to Walmart and I'm entitled to customer
service.
Rather,
if you want to be from the people
of Jannah, say I'm one of the I'm
one of the employees. I'm one of the
workers here. How can I help you?
And, you know, how can I take
more responsibility?
How can I do the job that the
boss,
told me despite having a lack of means
or a lack of tools? How can I
figure out and improvise in order to do
the job as best as I can without
without complaining?
Knowing that, whatever shortfall there is in my
wages this month,
when we meet the boss later on, it's
going to be more than handsomely compensated.
Abu Bakr radiallahu on whose passing. He was
born 2 years and some months after Rasoolullah
Sallallahu
Alaihi Wasallam.
It appears from some narration that he was
older than the Messenger of Allah sallallahu alaihi
wasallam. However, the ulema say that this latter
view is not correct.
When he reached the age of 63,
the age of Rasool Allah Sallallahu Alaihi Wasallam,
he also passed.
Regarding his last illness, there's a difference of
opinion.
According to Sayidna Umar, radiallahu, on whose narration
in Hakim, a spiritual grief overtook Abu Bakr
after Rasoolullah sallallahu alaihi wa sallam's passing away.
This increased day by day until he passed
away.
And this is real. This is a real
thing that when somebody loves somebody,
and that person is gone, it's like their
life leaves with them.
May Allah subhanahu wa ta'ala,
console this Ummah
on the loss of the prophet Sallallahu alaihi
wa sallam and the loss of all of
those
irreplaceable ones that Allah Ta has taken away.
And may Allah Ta give us the tawfiq
to benefit from the few that we have
left Amin.
According to Ibn Shehab Azuhri,
Said Abu Bakr radhiallahu ta'ala Anhu was given
some poisoned
food, which he and Harith bin Kalda
Radhiallahu anhu ate partly. Both remained ill for
a year and died on the same day.
Shabi, Radhiallahu
ta'ala said, what can one expect from this
despicable world?
Rasool Allah Sallallahu Alaihi Wasallam was poisoned and
so was Abu Bakr Radiullah
Sayyidatun Aisha umu Munina radiAllahu ta'ala Anha alayhi
salam says
that the 7th of,
Jamadul Uhhra,
Monday was an extremely cold day. Said Abu
Bakr, radiallahu anhu, after taking a bath became
feverish.
On account of this cold fever,
of this cold, the fever was severe for
15 days. He was unable to attend the
Masjid for salat.
He passed away on Tuesday, the first of
21st
of jamad
jamaduh,
jamaduh,
during the night. According to some narrations, he
had asked Allah,
he had asked, sorry, asked Aisha
what day it was. When he was told
it's Monday,
he said, when I die, do not delay
my burial.
Another narration,
states that he had asked to be told
the day on which Rasool Allah sallallahu alaihi
wa sallam passed.
When he was informed, on Tuesday, he said,
I too hope to die, tonight.
The duration of Abu Bakr alaihiallahu's
filafa was 2 years, 3 months, 9 days.
And I'm not really under I'm not really
sure about this discrepancy.
I believe the Rasool Sallallahu Alaihi Wasallam passed
away on a Monday, not on Tuesday. I'm
not really I don't really understand what this
discrepancy is. It may be a mistake or
it may be
an oversight or there may be something here
that I don't understand.
Miscellaneous anecdotes.
Once when his wife expressed a desire for
something sweet to eat, Abu Bakr Siddiq
said that he had no money with which
to buy anything,
His wife suggested that they should save something
from their daily food allowance.
Within a few days, the amounts saved will
be sufficient to buy something sweet.
Abu Bakr Sadiq radiAllahu anhu consented.
She began saving a small sum daily. After
a few days, Abu Bakr Sadiq radiAllahu anhu
said, it is apparent that this amount, which
was being saved from the daily food allowance
that we are receiving from the Baytul Maal
is in excess of our needs. He then
took the savings and handed it to the
Baytul Mal. He further issued instructions for his
wages in the future to be decreased by
this amount.
This is a testimony also to the righteousness
of,
his wife and the families of all of
those,
righteous people that support them. This is a
great Mujahada. May Allah
increase their ranks and be pleased with them.
Amin.
Once Sayid Nabu Bakr, radiAllahu, and who went
to the orchard where he saw a bird
sitting in the shade of a tree, He
heaved a sigh and said, oh, bird, how
fortunate are you? You eat the fruit of
trees. You sit in their shade, and you
will attain the salvation in the hereafter
without having to give account. I wish Abu
Bakr too was like you.
And this is his tawadur. This is his
humility because obviously his rank will be higher
than that of the bird.
But the fear of, giving account itself is
a type of piety.
And, when it comes to iman Abu Bakr
radiallahu anhu had already maxed out.
Frequently, he would exclaim to himself, I wish
I was the property of a Muslim servant
of Allah. I wish I was a tree
that would be
cut and eaten. I wish I was grass
which the animals would eat.
And this is again a sign of the
come out of his fana, of his complete
annihilation in Allah subhanahu wa ta'ala that he
had no he had no nafs,
at all in front of Allah subhanahu wa
ta'ala. May Allah ta'ala
raise his rank and be pleased with him.
Asma'i
said, when Abu Bakr
would be praised, he would say, oh Allah,
you know my condition better than me, and
I know my condition more than these people
who are praising me. Oh Allah, make me
better than what they are thinking of me
and forgive me of my evil, which they
are not aware of. Do not
grasp me on account of what they're saying.
Amin.
Once during his Khalifa, he was seeing off
the army which was proceeding to the land
of Sham, Syria. He accompanied the army for
a very long distance. His companions said, oh
Khalifa of the Messenger of Allah Sallallahu Alaihi
Wasallam, you are walking on foot while we
are riding. Abu Bakr alaihiallahu anhu responded, with
these steps I am seeking forgiveness for my
sins. These steps are mine in the path
of Allah Ta'ala.
That he didn't
think of his work as a burden, rather
was also an expression of his slavehood to
Allah ta'ala.
He said, glory be to that being who
has left no avenue of his gnosis for
his servants except for their inability,
to acquire his gnosis.
Meaning
that knowing your complete inability to understand Allah
ta'ala is the best that you're going to
understand Allah. This is the only means to
know Allah ta'ala is to know how
overwhelmingly
great he is, that you'll never be able
to to know him in that way.
He said,
once
a man has tasted the love of the
divine,
he will no longer have time for this
world, and he will feel claustrophobic oh Khalifa
of
the
messenger
of
Allah, should we call a physician for you?
I oh Khalifa, the messenger of Allah, should
we call a physician for you? Abu Bakr
Siddiq radiallahu anhu, responded,
the physician has already seen me. They asked
what did he say? Abu Bakr radiallahu anhu
said,
He quoted an ayah that indeed your lord
does what he pleases. Meaning, I don't need
a physician. Allah ta'ala is doing what he's
doing. Again, this is from the Kamal and
completeness of his fana'.
Once, a hunter was brought into his presence,
Abu Bakr Siddiq radiallahuhan, who said an animal
is killed and a tree is cut when
their term of remembering Allah is over. That
every living thing, the purpose of its life
is to remember Allah ta'ala,
and once its term of,
vicar is over that Allah is allotted to
it, then its life ends.
Sometimes when the camel's rein slipped from his
hands, he would make the camel sit down
alight, pick up the rein himself, and his
companions would ask, why do you not order
us?
He would, reply, my beloved
ordered me to refrain from asking people. That
when you're riding the camel, if the rain
slipped from your hands,
the
face of the camel
to which the rains are tied is too
far away just to, like, lurch over and
grab.
And so you either have to ask somebody
who's walking below to hand you the reins
or you have to order the camel to,
halt and sit, and then pick up the
reins with your hands, and then go ride
again, and he would do the latter.
Why? Because my habib, sallallahu alaihi wa sallam,
he told me to refrain from asking people.
This is a very high level of trust
in Allah
and a very honorable standard of conduct that
very few people,
very few people even idealize.
Rather,
you know, a person who knows me will
say, well, you don't fall under this as
well. No, I don't, but I should.
And people who are who are like this,
people who don't ask from one another,
they're very noble and honorable people,
and we should practice this from time to
time. You know, even if you you know,
it's not haram to ask. It's not haram.
But this is the
hasanatul abrar sayyatul mukharabin
That the normal pious people, some deeds that
may be considered good deeds for them,
they're considered sins by those who are extremely
close to Allah ta'ala.
This is good that we should ask Allah
ta'ala and we should do it ourselves,
rather than,
than depending on other people, lest the habit
of depending on on the creation take a
firm root inside the heart, and the habit
of relying on Allah ta'ala should be diluted
in any way.
Saidna Anas
narrates that sometimes when Saidna Abu Bakr Siddiq
would speak of man's
creation during his,
sermons, he would say
that man emerged twice,
from the place of impurity.
Once from his father's private part and once
from his mother's private part at the time
of birth.
This reminder of the reality of man's lowly
origin would exercise a profound effect on the
audience.
Realizing their lowly origin, people truly understood their
insignificance.
In fact, they felt themselves to be physically
and spiritually impure and contaminated.
He would say, oh, people
cry in fear of Allah
and if you're unable to cry, then at
least pretend like you're cry make a face
like you're crying,
out of shame in front of Allah for
not feeling what you should feel in front
of him.
Once in a sermon of Abu Bakr Siddiq
radiallahu anhu said,
where is, where has gone the handsome one
whose face was beautiful, who was proud of
his
youth? Where is the king who has established
cities? Where is the brave soldiers who conquered
in the battlefield?
Death has destroyed them all, and they all
lie in the darkness of their graves. Meaning,
no matter how high flying you are or
lack thereof,
make preparation for that dark day that you're
going to enter your grave. The only thing
that will benefit you on that day is
your good deeds.
Amongst his numerous sayings are, beware,
never despise or look down on any Muslim.
Even a Muslim of low rank
is great by Allah.
He said, I found holiness in taqwa, in
abstention from transgression,
and I found wealth in yaqeen and certainty,
and I found honor and humility.
He
said, I found holiness in the fear of
Allah ta'ala, the abstaining from committing sin, and
I found wealth in yaqeen.
I found wealth and certainty, and I found
honor and humility.
He said, I heard your Nabi
say, seek for seek from Allah forgiveness for
sins and safety in the akhirah. That when
you ask, ask Allah to forgive your sins
and to keep you safe on the hereafter.
He said, oh, Allah, show me the truth
and grant me the tawfiq to follow the
truth. Let me recognize falsehood and grant me
the tawfiq to abstain from falsehood.
Do not confuse truth and falsehood for me.
Do not enslave me to my passions. So
many of us are enslaved to our passions,
and we cultivate and we sharpen and we
enhance and we intensify
that passion so that it can enslave us
even harder with chains.
And, these were the the best of this
ummah. They're the ahlulah, they're the oliya of
Allah ta'ala, and they're the ones who Allah
ta'ala said about them
Allah is pleased with them and they're pleased
with him and they would ask, do not
enslave me to my passions.
He said, whoever becomes displeased with his nafs
for the sake of Allah, Allah will keep
him safe from his own displeasure.
He said, the greatest understanding is taqwa, the
fear of Allah, and the greatest ignorance is
transgression and immorality.
The greatest truth is the observance
of of trust, keeping trust,
and the greatest falsehood is the misappropriation
of trust. Will ayadubillah Allah protect us from
treachery that we should both perform it or
that it should be done to us?
He said, if you accept my advice, then
of unseen things, love death the most because
it will come to you most assuredly.
And, he said,
when a person becomes proud on account of
some worldly adornment,
Allah becomes displeased with him and remains displeased
as long as he does not completely dissociate
from that adornment.
Finally,
once,
Seyda Aisha,
she recited some heart rending poetry. Abu Bakr
Siddiq said, don't say this, rather recite the
ayah.
And the pangs of death have arrived in
truth.
This is, that from which you would flee.
May Allah
have mercy on us, on that day. May
Allah
make that day not a terror and a
fright,
for us,
not the day that we,
get taken to account and
taken into prison by the
officers
of, deputed to
seize us and arrest us from the Lord.
Rather, may Allah make that day an Eid
Mubarak for all of us and a happy
day, and a day that, we are pleased
with the the the few good things that
we did in this life, that we didn't
mess it up, that we, that we we
won, that the clock,
ran down and our score was higher than
that of our enemy.
May Allah ta'amikir Mubarak and happy day for
all of us.