Hamzah Wald Maqbul – 19 Ramadan 1443 Late Night Majlis Umar iii Addison 04192022
AI: Summary ©
AI: Transcript ©
Alhamdulillah, we've reached this, Mubarak 19th night of
Ramadan.
Allah
make us from
the of this night.
Give us from
the of
this night.
Make sure that you have some weird or
another that you're doing.
This is what I was talking to my
children about today. They said, baba, what's a
weird?
I said it's
some amount of dhikr or dua or recitation
of Quran
or good deed that you do every day
that you make sure you get done every
day. And it's not fixed like salat,
so you can do it while walking around.
You can do part of it now. You
can do part of it later. It can
be something like reading a particular surah or
set of surahs
or saying a particular dhikr so many amount
of times.
You can have a sibha with you or
you can do it on your fingers. You
do however you want to between things while
waiting for things. Your wird is on top
of your farthest prayers.
All of them, they
mesh together to form like a net, all
of your different acts of worship. So that
on Mubarak, times like Ramadan and, like, Jumu'ah
and, like, after the prayers and, like, the
time of the salatul the Eid
and the, hour of prayers being answered on
Friday. And,
like, the sacred months and, like, the day
of Arafat
or when somebody does a good deed, whether
it's you, yourself, or somebody in your vicinity.
And when you're in the holy places,
a number of times that the
kitab and sunnah tell us that the fadhil
and mercy of Allah has come down,
that
your net is there and you can catch
some of it. That you don't pass by
those things heedless.
Otherwise,
there are many people who
they're completely oblivious
to the gifts of Allah to Allah that
descend from that realm,
by day and by night and
upon
certain people and at certain times and in
certain places
and
they don't benefit at all. So don't be
from amongst them.
And say, my lord,
forgive
and have mercy and you're the best of
those who have mercy.
Somewhat in line with the topic of the
life of Saidna Abu Bakr Siddiq and Saidna
Umar Ibn Khattab radiAllahu ta'ala anhu.
We have this idea of not being shaken
and not wavering
when you know what's right. One thing is
you don't know, there's a chance you don't
know, then it's fine to second guess and,
you know, hold back until you do something
and make sure, you know, that you know
what you're doing is what's to be done.
But sometimes you know what's right
and you know what's wrong and it's just
a matter of doing it or not doing
it.
And exemplary quality of Said Abu Bakr Siddiq
radiAllahu anhu, and then after him Saidin, Umar
ibn Khattab radiAllahu ta'ala anhu, in in being
firm
and those things are not wavering
in front of people. That we read in
the tarawih that, that I'm I'm attending in
my
local masjid.
The Surat An Kabut,
Allah Subhanahu Wa Ta'ala,
he says in in in the
Surah,
he
says, from amongst people there are those who
say we've believed in Allah Subhanahu Wa Ta'ala.
However, if that person is
harmed
when
doing something for the sake of Allah ta'ala
or
doing something
on the way to Allah Ta'ala in his
path and in his journey to Allah Ta'ala,
he waivers
and he buckles and he fears feels fear
in his heart
and he protects himself
and he
scrambles to take cover
from people's
harm, from the stupidity of their tongues, or
from the fear of their actions, or from
the harm and the hurt of their actions.
As if what they do is anything compared
to what the torment of Allah Subhanahu Wa
Ta'ala is.
Now, of course, it it, you know, I'm
not gonna lie. It sucks when people say
bad things about you to your face and
behind your back. When people treat you like
less, when people mock you, when people don't
take you seriously, when people
don't treat you like a human being,
when people
take stuff from you and don't give you
your due, and don't give you a right,
and don't give you respect,
and pass you over for for nice things.
All of that sucks, like nobody likes that.
But the idea is that if you are
from the people who say, that
we believed in Allah ta'ala,
then you have to have this aqidah inside
of your heart that what comes from Allah
is greater than what comes from people. And
the harm that might come from Allah ta'ala
if you cross him is far greater than
the harm that comes from people. That you
should keep your focus on allata'ala
and that should govern how you deal with
people
rather than people saying something and then, you
know, people then will they'll they'll even mess
with their deen. They'll say, oh well, you
know, don't do this cause bad for dawah
or don't do this cause you know, like
Allah made the deen easy and this and
that. Okay. Allah made the deen easy. Nobody
said you have to, you know, stand in
the blazing hot sun with, like, a 20
pound boulder,
held over your head for the entire fast.
Right? Don't do that. That's just dumb. You
don't get any more reward for that. You
know, go about your normal day and fast.
But, this idea that like, oh, people are
gonna make fun of me and say something
bad about it. So for that reason, I'm
just gonna contravene
or or or weasel out of doing what
Allah ta'ala commanded me to do or I'm
going to do the thing that Allah forbade
me from doing and just like tell myself
somehow it's good. It's not good. It's not
a good thing.
Allah ta'ala says, he says that they say
that they believe in Allah ta'ala, but then
when they have to suffer from people's harm,
the harm of this, you know, talking smack
about you or the the harm of their
actions
and of their words.
That they make the, they they they make
out inside of their hearts and they revere
and they worship
the difficulties they
face from people as if it's the same
thing as,
the torment of God himself.
And then those same very same people, they'll
write it both ways so that when the
deen is ascendant, they'll say, oh, look, we
were always Muslims the whole time. You know,
we're always and then maybe legally they were
always Muslims the whole time. But when it's
time to do something for the sake of
Allah ta'ala, for the community, for the ummah,
for the poor, for the orphans, for the
masjid, for the ulama, for the ilm, for
the anything having to do with the deen.
They will use every excuse to weasel out
and then when you're successful
they show up with their like sleeves rolled
up and say, oh man, we did a
good job, didn't we guys?
Don't you think that Allah
knows best and knows more about that thing
which is in the the chest
of,
all,
all,
that reside within the world.
That indeed and that Allah indeed knows
those who believe and Allah indeed knows those
who are those people are hypocrites who outwardly
profess faith and inwardly,
they've disbelieved.
And, you know, these are tendencies
and these are tracks. Some people
pass through these tendencies and through these tracks
without even being conscious of it, of them.
And the thing is my point is not
to say I'm a Munafiq or Munafiq. InshaAllah
none of us are Munafiq, and InshaAllah all
of us are people of Iman.
But again, like Sayidna Omar Radhiyahu Wa Ta'ala
Anhu asked Hudhaifa Tunlul Yaman. Like how ludicrous
is that? This is Umar who Rasool Rasool
Sallallahu Alaihi Wasallam in public promised Jannah so
many times, But he still feared. And this
is why Allah promised in Jannah because he
always feared the nifa in his heart that
he's not, you know, doing things or keeping
the habits or the tendencies of the Munafiqin,
and they not drag him,
at his last moment down the wrong path.
He always was afraid of that. And we
should always be afraid of that, and we
should examine the things that we do, the
excuses that we make, and
the the the shortcuts that we take when
nobody else sees but Allah sees.
We we, you know, we have to be
afraid of those things,
and, you know, look over ourselves, you know,
rather than me saying you're monofical or you're
saying I'm monof that's there's no point to
that. There's no benefit in that. Right? But
we ourselves examine these things because nobody else
that's the fun thing about, Tasawwuf,
my friend Adam from college, he said, it's
like a boot camp, but you're your own
drill sergeant. You know, you're the harshest person
against yourself. You can be harsher against yourself
than any drill sergeant or teacher, Murshid or
Sheik can be.
And, when you realize what the stakes are,
you are you are harder on yourself than
than any of those
people because you know that in being soft
on yourself, you will be the loser, not
anybody else. And you know in
rectifying and straightening out your affairs, no one
will gain anything except for you. And what
you'll gain will be unlike anything,
that can be gained from
the life of this world. And so, you
know, you know, let's look and see, you
know, how much is it that we allow
other people to
dictate, you know, what we're gonna do, you
know, to remind me of a piece of
wisdom that you heard from your mother so
many times. If everybody lined up to jump
off a bridge, would you, you know, line
up to jump off a bridge as well?
The answer is * no. And this is
I mean, this is a real thing. As
ludicrous and as silly as it sounds, it's
a real thing.
Ibnul Athir, you know, he wrote about, you
know, the he was in Baghdad. He was
one of the few people who survived
the Hulegus, like the destruction of Baghdad.
It was such a savage and wild destruction.
There's so much blood spilled
that, you know, they they sarcastically, his name
is written in Arabic and in Persian as
Halaku,
even though Halaku is not his name.
But Halak in Arabic means, like, destruction
and death. And so they just they literally
call him Halaku because of because of that.
He's one of the few people who survived
his sacking of Baghdad.
And, he said like there were like 1
Mongol soldier in like a line of 50
people that each of them had to kill.
That's how that's how
outnumbered they were. And the people just pliantly
like sheep waited their turn while the mongol
came to 1 and killed killed him and
then the next one he knifed him, the
next one he knifed. He had to kill
him 1 by 1, like a butcher in
a in a in a slaughterhouse.
And so, you know, he looked at the
guy next to him and said, you know,
like with their eyes, they just like basically
made Ishada toward each other. Like, what would
happen if we just ran away from this
line? Because like every Mongol has like 50
other dudes they have to kill. 50 other
people they have to kill. What if we
just ran away? What would happen? So, like,
well, what's the what's the harm in seeing?
Because there's nothing else that's gonna happen, like,
you know, for you anyway.
So they just ran away, and the Mongols
were too busy killing everybody else that they,
you know, they they couldn't do anything. They
didn't have time to do it. They didn't
have the resources to do anything. And you
know what?
Out of those 50 people, I'd rather be
the 2 people who ran away rather than
the 48 that stood in line to be
killed.
And this TikTok, it's killing its 50 people.
And
this,
soft and thick optional approach to Deen, it's
killing its 50 people.
And this,
soft and dawah approach,
where you run away from every active Ibadah
that in which you show your slavehood to
Allah Subhanahu Wa Ta'ala and sacrifice something for
his sake
in favor
of just, you know, running Islam, that's some
sort of like PR campaign or political party,
that's killing its 50 people.
Eating, overeating,
eating and drinking haram,
drugs,
alcohol, all of these things, you know, zina,
the zina of,
legal zina and the zina of the eyes
and the zina of the ears and all
of these. They're they're they're all killing their
their 50 people. Like
why would you wanna, like, just stand around
in line just to wait till your turn
to be destroyed?
The of people is nothing compared to the
of Allah. Fine. What if your stupid relatives
or stupid people in your masjid or in
your school or in your workplace or, like,
in your, like, neighborhood or whatever? What if
they say, oh, look, this guy is a
Sufi now. He's a Darvesh now. Look at
him. He's a big mullah. He's a big
Mutawai. He has a big beard and, like,
you know, he's a big whatever. He's, you
know, ISIS and crisis and,
you know, Al Qaeda and Osama and Saddam
and God knows whatever stupid names
dumb people call, you know, dumb people will
call you in order to wrongly associate
the one who loves Allah and his Rasool
Sallallahu Alaihi Wasallam, with people who may even
be criminals.
Who cares what they say? You know, who
cares? I mean, what
what what does it cost me that somebody
else may have been created by Allah to
Allah only to be a donkey to carry
my sins for me on the day of
judgment. I don't care, and neither should you.
So so don't be those 48. Be those
2 who run away and and and and
are spared and live a life,
and be alive. May Allah Allah give you
life and may Allah Allah give me life.
So to continue
with tonight's Majlis,
about Saydna Umar Ibn Khattab radiAllahu ta'ala Anhu.
With regards to his passing,
Hazrat Sheikh Zakaria
writes, the Majusi,
the Majusi and fire worshiper Abu Lulu
had attacks in
the in the fajr prayer.
The wound was fatal.
So there's a story behind this that, Hazrat
Sheikh Zakariyah didn't mention for the sake of
brevity.
But, it's also a testament to the justice
of Sayidina Amer radiAllahu ta'ala Anhu
that Abu'lulu was like a military engineer in
the imperial Persian army,
and, they were captured in battle and, enslaved.
Slavery is different in Islam than it is
in
the American South or than it was in
the American South or than it is in
the constitution to this date even though it's
abrogated,
in its practice.
It's different.
There is no slavery by race in Islam
nor is this idea that one race is
superior to another,
inherently,
nor is this idea there in Islam and
in fact, I would go to the point
to say that it's actually Kufr to believe
that. Yes, certain Aqwams, certain nations have honors
Allah has bestowed upon them but they are
not
in the basic
humanity of a person,
but they are, they're ancillary to what makes
you a human being after that.
Rather, slavery was
in the ancient world, and it was in
Islam a way of dealing with war captives,
with hostile war captives
that
war captives were either executed
or they were ransomed or they were freed
or they were enslaved.
And, it's
basically a way of, like, jailing, giving people,
like, life sentences,
from war captives. And there are actually many
noteworthy things in Islam
about the way that it
limited and
moderated the institution of slavery, which was
practiced in the ancient world
by, you know, practices
that actually
led to enslaved people becoming full fledged members
of society
in all classes, including the elite classes,
in a way that never really happened here,
even in the United States after 100 of
years within a generation or 2. So you
see that Abdul Rahman ad Dakhil,
the great Umayy,
Khalifa,
who ruled over Andalus,
and his rival,
Abbasi,
Abu Mansur,
sorry, Al Mansur,
the Abbasi Khalifa, that both of them are
full blooded Qurayshi Arabs from their father's side,
but matrilineally they're both
African,
slaves. A number of the Imams,
the are also
from their mother's side. They are black Africans
as well, while being from the elite of
nobility
within the within the empire.
So
Abululu is a slave. He was a imperial
Persian military
engineer,
so a man of relatively elite rank,
and he's a slave. He's obviously,
unlike some of the other slaves, he was
not enchanted by Islam nor did he have
good feeling toward Islam.
His,
he fell to the lot of
and,
what, Al Muriela did with,
this Abu Lulu is
that
he contracted out his services
to people.
Because he was a military engineer, he knew
how to make windmills.
So he contracted out his services as a
maker of windmills,
to people, and then they had a profit
sharing agreement that whatever they pay, you get
to keep part of the money, and I
get to keep part of the money.
And, so Abu Lutlu, his service became popular,
and people had him basically design them and
basically be the foreman to construct windmills for
them in Madinah Munawurah.
And, you know, it was the best technology
that was there at the time. And the
Persians are not a joke. They have an
ancient civilization,
that was advanced in science and technology, with
compared to the rest of the world.
Europeans, many of the things they appropriated and
pretend like Greek people invented. The Greeks were
distant relatives of the Persians,
all of them being
Indo European speaking people. And
they look toward them for civilization,
and, they look toward them for learning.
And as is a sickness that the people
of parts of Europe have to this day,
they never attributed what they learned from, you
know, what they learned to the ones that
they learned it from. Rather, they pretend like
they invented it themselves.
And this sickness manifests itself in stupid incidents
where you can read in a history book
that, you know, Christopher Columbus
discovered a a continent where millions of people
already live.
But at any rate,
from the time of the Haimanid First Persian
Empire and, like, way old antiquity,
They had
an advanced
enough understanding of mathematics
and of
technology
that they could drill from two sides of
a mountain.
They could drill a tunnel in solid rock
and, from both sides and the two sides
of the mountain would meet each other. And
you have to have a remarkable amount of
precision in order to do something like that
and a very good
understanding of of trigonometry and of geometry in
order to do,
and of geography in order to do something
like that, topography in order to do something
like that. Because if left, right, up, down,
if you miss, or direction wise, if you
miss even like a fraction of a degree,
digging that tunnel,
if you the two sides of it miss
each other through solid rock, you'll never even
know you'll never even know where you passed
each other.
And, however, they had this technology that allowed
them to dig tunnels in half the time
it would take
if you were only digging in one direction.
And so, you know, Abu Lu'lu ostensibly is
the era of this, fine
tradition of
Persian
learning mathematics, engineering, science, technology.
And so after a while, his
windmills became popular
and he was disgruntled with al Murihatubnu Sharaba
because he felt that Murihat was taking too
big of a cut, that it was unjust
that he was taking such a large cut.
And so,
Abu Lulu raised the case to
Sayidna Amr,
as a
as a litigant,
against his master,
that he's taking too much and this is
not fair. And Sedna Amr,
basically told him, look, you know, you're a
slave.
You took the field of battle against the
Muslims.
And because of that, your
sentence was that you should be,
enslaved.
And Abuluulu doesn't have to give you a
dime
if he doesn't want to. And, whatever he
takes and whatever he gives, that's completely at
his like, legally, it's his,
it's his prerogative, and I'm sorry, like, I
can't do anything for you.
And,
in order to console and so first of
all, look at this. He's not a Muslim,
and he's a slave,
and
he is a war captive from a hostile
enemy, and still that Amirul Munin heard his
case. He listened to it. He gave it
protocol,
and he listened to his case. And then
he very kindly explained that he was not,
you know, he's not within his rights to
demand anything more than what he was already
receiving.
And,
Seda Amr tried to console him because he
saw that he's not taking this, this news
well.
And so
he saw that he's not taking the news
well, so he tried to console him by
saying, you know, I've seen your windmills and
they're really nice. You know, maybe maybe one
day I'll also contract your services so that
you can have a windmill made for me
as well.
And Abu looks at him and sarcastically says,
I'll make you such a windmill,
that, all of posterity will remember it.
And,
he walked away.
And Sayna Amar's companions, they they're like, well,
maybe he took it a little bit better
than we thought. Amr
said he didn't take it well at all.
This thing that he said to me, this
last thing, this is a threat. He's gonna
try to kill me.
And, that's literally what happened.
And so,
Sheikh Zakaria,
he mentions
about his assassination that Abu Lulu had purchased
a knife
and he had that knife poisoned
and in the darkness of Fajr because the
mustard was not well lit,
in the darkness of Fajr he basically stabbed
him while he was praying, which is an
extremely cowardly thing to do. But, you know,
people people who don't fear Allah, then all
of these things become options for them, I
guess. And bombing masajid is still the,
you know,
the cowardly and
crooked people who hate Islam, they still do
this to this day, attacking people in their
salat and attacking people in their places of
worship.
Hazrat Sheikr
zakaria
says,
the wound was fatal.
Although blood flowed unabated,
he would occasionally lapse into unconscious consciousness.
He would perform salat in the very condition
when the time for the salat was announced,
and he said while in this state,
he who abandons salat has no share in
Islam.
So this is your sheikh of Tariqa, what
he's saying is that he who abandons the
salat has no share in Islam.
It's mentioned that, he
he tried his utmost while bleeding profusely
to hold his blood back from,
from defiling and befouling the Masjid,
because blood that comes out of the body
is najis, and the masjid should not be
smeared in najis that this was a concern
of his.
And it said that,
it said that he he he was just,
you know, stabbed really badly.
On the 1st of Muharram,
in the 24th year of Hijra,
Sidna Umar crossed
the frontiers of this earthly abode.
At the time of his passing, his head
was resting on the 5. His son,
Abdullah ibn Umar
in these last moments he said, put my
head on the ground. Although his son said
there was nothing wrong with having his head
in his, on his lap,
Sidon Umar insisted that he be put on
the ground after this was done.
He said,
'If my lord has no mercy on me
then I'm destroyed.'
who led the janaza prayer and he was
buried
alongside Sidna Abu Bakr Siddiq
His khilafa was for a period of 10
years, 6 months, 5 days. It's also worthy
of noting that,
he was also 63 years old when he
passed the same age that the Rasool
and said Abu Bakr after him
passed. It's said that he was such a
strong man that despite the wounds being so
deep,
he persisted for some time
after being stabbed. And,
said, Abdul
Abin Amr
noted that I thought he was gonna get
better actually.
But then when we brought some milk for
him to drink,
and he drank the milk and then I
saw it flowing out of his wounds. Then
I realized his wounds were so deep, there's
no way that they're gonna
they're gonna heal. And it's just because of
just the raw strength of his being that
he was able to survive for so long
otherwise such wounds would have killed another man.
May Allah Subhanahu Wa Ta'ala have mercy on
him. May Allah Subhanahu Wa Ta'ala be pleased
with him. May Allah Subhanahu Wa Ta'ala raise
his rank. May Allah subhanahu wa ta'ala give
us to follow his example. May Allah ta'ala
allow us to be from those who
feel the stawadar and feel this humility with
Allah and remember,
so intensely and so fervently and so emphatically,
the day that we are going to meet
him in our
dire need for
being connected with that Rahma and with that
mercy,
so much so that it
excites us and it motivates us to turn
away,
from those things,
of this world for which people kill one
another and for which people,
have dreams and desires and chat
and take pictures
and cut themselves off from their parents and
from their children and from their spouses and
from their relatives and from their loved ones
that, may our love for the meeting of
Allah ta'ala
also
make us lose interest in those things
so that we may be better people and
we may receive something better both in this
world and the hereafter.