Hamzah Wald Maqbul – A Mercy to the Worlds Mawlid Sharf 1443 Chicago Sang 10192021
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Gave,
the highest praise that,
human being or anyone from the creation could
have received
when he said to Rasool Allah
that
we did not send you except for as
a mercy to the world.
The tafsir of the ayah is,
something that inshallah people can look up on
their own and sit with their
and read and listen to.
But
the and
the connection of mentioning this,
in this,
momentous night.
This night,
connected to
the date
that Rasool Allah
was born on.
His Moled Mubarak
alayhisat
wasalam.
The reason for this mauled being a celebration
is to bring it to have
the Muslims, toward something,
which is that the love of the
Rasul
is from the greatest of those things that
will save a person on the day of
judgement.
This is because of the hadith Sahih of
the Messenger of Allah Sallallahu Alaihi Wasallam
narrated from him not only once but numerous
times that he said
that a man will be with the one
that they with the one that he loves.
And so
when people gather together and they
read the seerah of the prophet sallallahu alaihi
wasallam
and they describe his noble characteristics
and they
sing an ashid in poetry in his praise
and they repeat the salat and salaam on
his Mubarak name
In as much as the person's heart becomes
and
directed toward
his
noble and in as much as a person
sends off his son to the prophet
which is presented to
him by the angels,
not only by the name of the person
who says it, but by the name of
their father with it as well.
That the rasul responds, and it's a blessing
for that person. And that's where the
benefit and that's where the blessing start from,
but they don't end there.
The
remembrance of the
Rasul
and his love
is
the beginning of a journey,
and that journey
involves
imbibing that sunnah into a person's own state.
And so when we wish to imbibe that
sunnah into our own state,
it includes a number of things. It includes
how we eat and how we drink, how
we sit and how we stand, how we
dress,
how we interact with our elders and with
those younger than us,
how we interact with
our friends and with our enemies,
how we,
comport outwardly and how we carry ourselves inwardly
in our state with Allah Subhanahu Wa Ta'ala.
It's important to remember the rahmah of the
messenger of Allah salallahu alayhi wa sallam which
is unfortunately forgot forgotten by Muslims.
And it's particularly
forgotten when it comes to other Muslims.
For whatever reason, we can remember the rahmah
when it comes to a a kaffir.
Somehow or another, we are in super James
Bond Muslim mode
where we don't want to look or say
anything crooked
lest,
you know, that lack of a please or
a thank you or that crooked glance or
that
face,
in which there is some consternation showing
be used as
a proof against us on the day of
judgment for why this person didn't accept Islam
even though such a concept is patently ridiculous.
Yes. You can drive a person away from
Islam for sure through your bad conduct, but
just because,
you know, you had a a bad day
or you had a bad expression on your
face or
you dealt with another person within the parameters
of normal human behavior
and that person resented it. It's not going
to
be somehow your fault that that person didn't
accept Islam or whatever.
But we have this hypersensitivity
for reasons that we don't have time to
discuss right now.
Whereas Allah
describes
the people with Muhammad
Muhammadun Rasulullah
that he, Muhammad alayhi salatu wasalam, is the
messenger of Allah.
And those who are with him are are
harsh against
those
antagonistic ones from the disbelievers.
That's fine. We'll put that aside. Right? It's
not this doesn't necessarily mean that you should,
like, you know, see somebody who's not a
Muslim and, you know, elbow in the face
or whatever at work. That's not what it's
saying, but let's leave the the interpretation of
this. Let's summarize it by saying the antagonistic
from amongst the kafar are harsh and severe
against them.
But focus on
the next phrase,
that they have mercy against or mercy with
one another,
that they're adila,
that they're they're they're they're gentle and they're
humble
with
with, with the believers.
That this is from the greatest of the
sunnahs of the messenger of Allah
and it's worth remembering
on this,
momentous occasion
of the mawlid of Rasool
Allah and it's worth remembering that it still
counts even for the people who don't celebrate
the mooled. Mhmm.
And it still counts for the people who
don't accept tariqa,
and it still counts for the people who
don't know fiqh, and it still counts for
the people who,
aren't pious or righteous people. It still counts
for the people who don't pray. How about
the people who do? It still counts for
the people who are Muslims,
and you and I despise them because it
doesn't harm them all that much that you
and me may hate them,
if Allah Ta'ala
gave them
to prove that he loves him.
And this rahma is such that it even
crosses the line of iman for that matter.
And
the context for this is what is that
we live in an age
where people literally, like, you know, on on
social media and things like that. And the
social media is, you know, it's a microcosm
that's not representative of the real world. I
get that. But
real, like, issues that people have play out,
you know, through that prism. The the the
hustle, the root of the issue is there
in the hearts whether a person has a
phone or doesn't have a phone or uses
Facebook or doesn't use use Facebook.
They play out in kind of a particular
way,
in social media, and then they'll play out
differently verbally. They'll play out differently in family.
They'll play out differently in Germany than they
will in France because of certain
differences in the medium of how humans express
themselves based on differing circumstances.
But the also, the of it is is
the same in all all situations,
which is what? Which is because this is
our context we should talk about things that
are relevant to our context. That the same
person who will DM me
and ask me, hey, you know, I wanna
learn Arabic. Where should I learn Arabic from,
months ago, just a few months ago, that
same person you'll see them blasting
ulama and they'll blast. And when I say
ulama, I'm not talking about people alive now,
I'm talking about the great ulama of the
past. That this is shameful, this is wrong,
this person is racist, this person is sexist,
this person is this, this person is that,
to the point where we've had to hear
even blasphemy against the Anbih alayhi wasalam,
about about about about the Ambi
things that people used to regard as above
reproach. That these are those set data points
in in in
the constellations of the night sky meaning
by which we ourselves, you know,
that we ourselves take guidance, that we orient
ourselves based on those things, and people are
just taking them and trashing them one way
or the other, one side or the other.
And,
people will say things
innocuously,
and others will
bend them so out of shape and interpret
them so uncharitably
and take the worst possible meaning or the
worst meaning that's impossible from what a person
said instead of thinking about it once, twice,
three times. They're trying to see, like, you
know, how could this possibly mean something not
horrible.
And then afterward, have this kind of, like,
you know, outrage Olympics or grievance Olympics where
we, want to just,
like,
heap this garbage of negativity on other people.
We have in this issue also, we have
a great
a great and a beautiful,
example,
Iswatul Hasana in the Messenger of Allah
which is what
Allah Ta'ala himself commands in his book. He
says that the people the the people, the
Ulul al Bab and the people of Hidayah
are who,
The people who hear
a speech, and they follow the best of
that that which is in it. They seek
out. Right?
Is is is what? Is is like in
in in in in in in in in
in in in following something. They literally strain
themselves to seek out what the best is
of something, and that's what they take.
And then thereafter, look at Rasulullah
If you want to have
objections and you want to shout people down
and hack people down,
look at what the Rasulullah salallahu alayhi wa
sallam, what his standard was.
Was that during his lifetime, Abdullah bin Ubay
who is who, he's known as what is
his lakab, it's not a mere mumineen, is
it? No one is raisul munafiqeen.
Right? He's not just a he's he's not
just a president, he's also a client.
Not of the hair club for men, but
of mifak.
He's a hypocrite. The Rasul Sallallahu Alaihi Wasallam
by what he knows he's a hypocrite. There
are many ayaat about hypocrites that refer directly
to him.
But even then the Rasul
despite knowing exactly who he was and who
those people were, there's a great hikmah in
him not
explicitly outing those people
and the ummah can look and see that
the Messenger of Allah sallallahu alaihi wa sallam
because you and me have like we have
our doubts about somebody, is this person sincere
or not? And we may actually be very
close to the mark if not on the
mark with regards to them. But still we
can say that because we don't have knowledge
of the gharib there's some shubha maybe this
person actually has some iman and something else
is going on here.
Whereas with him there's a great hikmah that
Allah gave him a test higher than the
test of other people, which is what he
actually knew that there are actually catheters inside,
that there's the, you know, the lights are
on, but nobody's home as far as their
heart is concerned, as far as their iman
is concerned.
And even then he showed the ummah this
is how you deal with the people that
you have suspicion with, I'll show you how
to deal with them.
Which is what? There's a hadith, a narration
of Bukhari itself in case somebody wants to
impugn
the authenticity of what's about to be said,
which is that
he insulted the Messenger of Allah
in the worst of ways.
And Sayna Amr asked
for permission to kill him and the Rasul
not only did he not give permission but
he gave a reason as well. He said,
I don't want people to say Muhammad Un
Yaqul Ashabahu.
I don't want people to say what? That
Muhammad kills his companions
Why? Because it's a type of wretchedness. They're
all in Madinah to to people from the
outside. Right? Like, when the Arabs sit with
us and we say, oh, this is Gujrathi,
and this is Punjabi, and this is Hadarabad,
they're like, what are you guys all, like,
eat roti and biryani? Like, what are you
talking? What's the difference? Right?
They're sitting in Madinah to the rest of
the pagan idolaters of of Arabia. They're all
Muslims.
So if the Rasul
like over something, which really is Kufr, I
mean, people don't know that it's not if
he gives permission to, you know, have someone's
head lapped off, so well, you know, the
people of Yasser, they received him. And, and
look what he's doing. He's not, like, going
on a purge and killing people. It's something
like it sounds like some sort of, like,
nightmare, like like a Maoist purge or like
Paul, Patton, Khmer Rouge type thing. You know?
Says this is not what we're this is
not what we're looking for. You know? We're
not looking for for this this vibe. We're
not looking for this,
energy. We're not looking for this,
you know, for for this type of look.
This is not how we're how we wanna
be known. Is that we're the people that
Mohammed is the one that
that that that kills his his companions.
Yeah. Look at us. Look at us. Masha'Allah.
1 tariqah
hacks down the other one. 1 marids hacks
down the other one. 1 woman hacks down
another one. 1 slave hacks down the other
one. 1 amirs hacks down the other one.
People are in competition over donations. People are
in competition over over disciples. People are in
competition over money. People are in competition over
business. People are just hacking each other down,
and people are feel happy to say, oh,
you know, freaking Wahhabis and freaking Sufis. There's
people are mushrike, and these people are Khawarij.
These people are this and that. I mean,
there are people who
really do cross a line, and
this is why the institution of
Ulaam Arabani Yun exists in the in the
Ummah, which is unfortunately not every Madrasah graduate.
But there are certain people
who are people of the Lord. The problem
is what? If you don't spend time reading
the Quran,
both studying it, but also in its recitation
and putting it in action and
then take the beating that inevitably comes with
that, you won't be able to you won't
be able to recognize who's good at that.
You know? You just have a kind of
fantasy in your mind that there's some people
who say, well, if the prophet was alive,
he would just pet every bunny rabbit or
whatever. How do you know that? You know?
Like, how do you know if he was
alive, what he would do, what he wouldn't
do? You haven't read a book of Hadith
yet. So I don't know, like, what to
say to people who are so disconnected, like
but all I can say is if you
look you start that journey, you can go
a little bit into it and and get
some idea, you know, who those people are.
That some time or another, those people will
say, okay. This person has crossed the line.
They need to be called out. Even then,
when they're called out, even in the case
when a person is
a a profligate person, openly profligate person
is shameless in his profligacy. It's not that
you just caught him doing something in public
that he doesn't want people to know about,
but he's actually shamelessly doing it.
That's the case in which it's permissible to,
call that person out and that it's not
considered backbiting against them anymore to say what
that thing that that person does. And if
people need to be warned in order to
be,
saved from that person's harm, then it's permissible
to warn that person. But even then,
it's limited to that one thing. It's like
it's limited. There's no nuclear option where you
just kind of like go,
not sign a Muslim
And this is really odious to the time
and place we live in because we live
in what in cancel culture.
And, you know, people will so and so
deserves to be canceled. No. I mean, people
can do horrendous types of things. If that
person dies on iman, I don't care what
you think, you know, or what you say.
That person has a right to make tawba,
and it's between them and Allah. Does Does
it mean that we should make them our
leader? Does it mean that we should learn
darsh from them? Does it mean that we
should tell people to take? No. Absolutely not.
But still that person still always has a
right to make tawba. That person always has
a a a a, you know, a janaza
that's set over them. That person is buried
even if
in a very limited fashion. We don't cancel
we don't cancel anybody who's still a Muslim
completely.
We're not supposed to. This happened. There are
many odious cases that are not really PR
friendly.
The Boston,
marathon bomber,
you know, so many masajid in in New
England, so we're not gonna give this person
a janazah.
Right? And people like Saddam and Osama and
whatever, especially for somebody who's in America,
you know, to say this person died on
Islam, so there's a limit to how bad
I'm gonna speak about this, you know, per
you know, Saddam is not
not somebody that you know, I don't think
anyone at least in this room is gonna
say that, like, you know, we hold them
up as a role model. But the fact
of the matter is the man said, la
ilaha illallah before he died and Allah knows
what's in his heart. And he publicly repented
for his sins. I'm not saying that you
shouldn't hold him up as a role model.
What I'm saying, though, is just to please
a person who has no
light inside of their heart, whose heart is
filled with material things,
and, they don't look for anything except for
the life of this world, and they look
they don't look forward to meeting Allah, and
they don't look forward to the day of
judgment. Just to please those people, we're not
gonna cross a line with somebody who says
la ilaha illallah even though we accept that
their crimes are crimes and they're not good,
and they're they're not good. If this is
what we have to hold as a as
a minimum standard, then what Jawaz is there
for us to
shout and hack other people down.
The Rasul, sallallahu alaihi wa sallam, you wanna
talk about his sunnah, okay, it's the mawlid,
then, you know, nobody's gonna not celebrate the
mawlid unless you're, you know, like Wahaabi, Erhabi,
Kababi,
whatever you wanna call a person. Right? Okay.
Let's come sit together. This is the sunnah
of the prophet sallallahu alaihi wa sallam, the
person that we hate and the person that
we but they're still a Muslim, what can
we do about it? Even if we have
our suspicions about this person being complete total
hypocrite.
We don't have the right to hack that
person down to kill that person.
Someone might say, well, you know, freedom of
speech.
That's a completely different paradigm that, you know,
that the constitution is a wonderful and interesting
document of momentous importance in world history.
It's not even a particularly bad document in
in in some sense. I don't have any
sort of, like, animus against it.
However,
we have to accept the fact that it's
not something based on the teachings of Wahi
of revelation. It's not otherworldly. All of its
genius, all of its
utility, all of its benefit is something that's
completely from,
you know, this dunya. It's within the the
ambit of of of of this dunya and
its reason and its logic and its understanding.
It doesn't have any sort of transcendent,
any sort of transcendent reality. There are people
in America who kind of wanna look for
dean because they have no dean, so they
saw, look, you know,
guided by the hand of providence
and this and that. No. It's a document
they made some severe mistakes in it. They've
made our African American brothers into a 3
fifths of a person for the purpose of
voting and taxation. It's not it's a flood
document,
you know, and we can accept the good
things about it rather than the bad. The
freedom of speech and the idea of sticks
and stones will break my bones is is
not the idea of Islam, it's kufr. What
does
it say?
He said that the Saba of the believer
is what? Moana?
Si Babu who is what? The fist.
It's the fist. Right?
Right? It's like killing the person. When you
when you cuss someone out, when you dog
a a Muslim out, it's like you're killing
them. It is the definition of sin. And
the actual killing of the Muslim is what?
It's as if it's kufr.
The Ulamas will say, Okay, well we won't
say that this is kufrul millah but it's
kufral nam.
Rasulullah
in his last
Hajjatulwada,
the biggest audience he ever addressed in his
life sallallahu alaihi wasallam.
What did he say? He said, don't return
after I am gone. Kuffaras,
in grateful
people that some of you smite the necks
of
others.
But still, that's what that's what we're doing.
That's what we see,
And it's not enough for a person to
see someone that they disagree with and give
them the most charitable interpretation possible, to stretch
themselves. You know? Do you see the old
ulama are like that? You know, you read
read,
and you read, you know, the they
don't hold their tongues back from lashing bad
ideas,
or from chastising people who propagate bad ideas.
But you'll see this that they'll they'll
go through all of the person's defenses of
their own wrong positions, and then they'll add
other defenses that that person didn't think of
that are oftentimes
superior defenses of those wrong positions and the
the the defenses that those people gave for
themselves, and then they'll refuse them.
We don't do that. Rather, we race to
what? To give the person the worst possible
interpretation and then smash them into the ground
in a way that doesn't benefit anybody. All
it is is the of
of of the nafs that you hate that
person for whatever
reason, real or phantasmical
that that you've conjured up inside of your
heart, and now you're going to,
you know,
you're going to go ahead and have,
you know, have the the the naked,
spectacle
of your,
of your anger and your rage,
satisfy itself in the most shameless way possible,
on that person. And if you have other
people egging you on, then nobody's ashamed anymore.
But the fact of the matter is Allah
and His Rasool Sallallahu Alaihi Wasallam are not
pleased with that. Rather the ummah of the
prophet sallallahu alaihi wasallam is such an ummah
that people used to value the imam imam
of another person. That the rusul sallallahu alaihi
wa sallam used to say that even the
imam of a person, he said to Osama
bin Zayed, his most beloved,
you know, as if he was his grandson,
he he would say to him or he
said to him when he
heard the news that he killed somebody who
said, La ilaha illallah.
And Usama bin Zayed, when asked about it,
said he only did it to save himself.
So what? Did you split his chest open?
Now tell me something. You guys all heard
the story. What's the probable probability that he
said it because in that one moment he,
you know, thought about Islam and was convinced
idol worship is bankrupt.
Very low probability. Mhmm. But this is still
a a story that we all tell. We
understand. It's part of it's intuitive with the
logic of iman, why it's something that we
should, hold fast to,
that that's something that they used to do.
They used to stick up for one another,
but now what is it? The entire Muslim
world is filled with people. We cuss each
other out and dog each other out because
we don't have the ability to actually kill
one another. That's what it is. We can't
get away with it. It's a crisis of
opportunity. I see people, Muslims in the Muslim
community, that hate each other to that degree.
It happens in Masjid elections. It happens in
in classes. It happens in schools. It happens
between sectarian groups. It happens between,
national,
national identities. It happens between rich and poor.
It happens between skin colors. We would kill
one another if we had the ability to
get away with it. We would enslave another
Muslim if we had the ability to get
it get away with it. We would wrongfully
jail another Muslim if we had the ability.
But it's a crisis of opportunity, out of
his mercy, he made us,
completely as relevant to society as the froth
on the top of the sea is to
the waves. And we're not able to get
get away with it, but it's the same
thing inside which causes the people in the
Muslim world to fight and kill each other.
Why no one in a Muslim country can
ever have 5 minutes of rest? Every government
has tried to throw its own people in
jail. Every person sees a person as a
potential enemy and a potential threat that they
that they assess, you know, 10 steps before
that person even, thinks themselves of becoming a
threat, that they wanna take them out,
you know, preemptively. And what is it? It's
complete misery, and it's not the sunnah of
the messenger of Allah sallallahu alaihi wa sallam.
And, unfortunately unfortunately,
in a manner that's very flabbergasting, and then
it's a manner that explains to us why
it is that this Ummah is bereft of
the help that was given to the companions
Those people that when they took the battlefield,
they, you know,
they themselves were
largely unlettered people
and they took the battlefield against great and
ancient civilizations that the Romans used to study
the tactics of Hannibal and things like that.
That
is 1000 of years old
tradition, military tradition. The Persians had 1000 of
years old military tradition,
imperial tradition that they would take the battlefield
and the angels themselves would
dust them off to the side.
Why? Because when you stand with La ilaha
illallah Muhammadur Rasool Allah Sallallahu Alaihi Wasallam,
you have the you have the you have
the iqatha of Rasool Allah sallallahu alaihi wa
sallam with you. Allah ta'ala is with
you. And your, you know, the Khalifa is
Saidin Abu Bakr Siddiq radiAllahu anhu. And your
amirs Saidin Amr radiAllahu anhu. And the one
who keeps your sir, and the one who
keeps your honor, Saidna Uthman radiAllahu anhu. And
your mushad is Saidna Ali radiAllahu anhu, and
the one who
guards every baab of your castle is the
Ashalah Mu bashir bil Jannah, and the lashkar
of the of the Muhajir and Ansar are
the ones who are are with you wherever
you go even if you're a a a
sole person that walks into a foreign land.
You have the madadu from Allah with
you wherever you go. Why did we lose
that madad?
Because what? Because we don't have the
the the the courage inside of us to
follow these sunnahs. We wanna do it our
own way because that's what's practical. Khalas, you
wanna do it your own way? Go ahead.
See see how far you're gonna get. See
where you're gonna get. And this the the
the the the thing I was trying to
say is what one of the most
brain rottingly
frustrating things is what
that explains to a person why is it
maybe that that madad is not there with
us anymore
is because people have somehow even found a
way to use the birth of the Prophet
sallallahu alaihi wa sallam
into a way to violate his sunnah in
the most gross and disgusting way possible.
I remember one time some of the best
molled bayans I've ever heard
was when the preacher inside gives a bayan
about why his mooled is a bida'a. Because
what? If the man is sincere, if the
man is sincere, what will he talk about?
He'll talk about the favela of following the
sunnah of the Prophet
And
some of those bayans are the best because
it happens on 12th of Rabi'ul Awa and
the person speaks with such sincerity and such
fervor.
Such sincerity and such fervor and such love
for the sunnah of the Messenger of Allah
we stood outside the door of the Masjid
with sweets just handing them out on the
way out to the people. No one would
ever know if they weren't admired in sectarian
debates that this is any different than the
Bayan that's happening in the masjid down the
street from the person who,
celebrates the mawlid. You don't have to follow
their 5th. You don't have to take Be'a
with them.
You know, you don't have to agree with
them whether they say hadith is sahi or
not. But at the end of the day,
they're still they're still Muslims. Right?
And if it's like that, you know, if
it's like that for this, maybe it's like
that for other stuff as well.
And that's my,
small,
you know, small couple of words that I
wanted to share after
being subject subjected to a kind of a
a bunch of
foolery and foolishness, which is unfortunately not unfortunately
not new
in the Ummah.
These are the types of controversies that that
people, you know, were ready to fight and
kill each other over
when the Mongols were at the gates of
the great metropoli of Central Asia and of
the heartlands of Islam. And these were the
things that people are cussing each other out
over when the crusaders ran over,
ran over our our our sacred homeland. These
are the things that people were arguing over
in many places when they
overran our,
our sacred homeland,
with colonialism and all other sorts of calamities
that are breaking over the heads of the
Muslims right now. And you see those couple
of places where people can put aside these
differences, not talk talk about these types of
things or make them a reason to fight
or hate or kill each other, that Allah's
help, you know, it makes idraq of them
also, it reaches them as well.
Just like Sayid Musa alayhi salam, when Banu
Israel says, you know, that that that, Inna
la Mudrakoon that somehow, you know, or another,
you know, that's it. The jig is up.
The pharaoh and his hosts are gonna bear
down on us and we're against the sea.
Say hadeen that never with me is my
Lord. He'll guide me. He'll guide me through
this. He'll get us he'll show us the
way out of this this problem. That this
is something you don't even have to believe
in anything miraculous to understand. It's very common
sense how a billion people forget about the
even if 1% of them were people who
at least, you know, knew how to, sit
with someone that they disagree with and agree
on a common goal without falling on each
other like a a a pack of dogs.
That how that's like that's really big. You
know? That's something that's really big. And how
it is that all of the Muslim major
Muslim empires,
they all started out with Muslims as minorities.
The companions
were at one point even a minority in
Maqamukaram and Madinah Munawara. They were a minority
in the Arabian Peninsula. And Sayidna Ali
who would walk in the streets of Kufa,
majority of its population is what? Kafirs.
They probably walked by drunks just like you
and me walked by drunkards in frat row.
You can't you know, you're not gonna do
anything about it because that's what their thing
is. That's what they do. They're not you
know, that's their thing. But even the companions
used to do that, but what they commanded
they they commanded presence because they were able
to put these things together.
And maybe if we're able to put these
things together, not only in the asbaab, you
know, the the the the kind of, like,
worldly,
sensible
sense that we can have some sort of
relevance and impact,
but we're saying what it's something so much
more great than that because once you walk
that path you receive the madad of Allah
and His Rasul
and the hand of providence. Dusti Khudrat then
afterward
will will will make a way for you
that wasn't
possible through planning
or through your own guile or your own
wit. Allah
give us tawfiq and bring Islam to the
Umasidh Muhammad
and then this,
Mubarak gathering on this, blessed night that we
prayed our salah together and we read the
pasidah,
and that we
shared,
you know, a good hour together that Allah
take out whatever runj and whatever,
heqad and whatever hatred and and whatever poison
that we have in our hearts for, the
people of La ilaha illallah, and He replaced
it with love and He replaced it with
nur and whatever harm and hurt that we've
received from other,
Muslims that Allah
give us the ability to grow, so that
we no longer see them as a threat
anymore, but we see them as a
means
by which we can
reach the radar of Allah
May Allah Subhanahu wa ta'ala make us people
who make isla'in, the Umasayid Muhammad sallallahu alaihi
wa sallam so much so that he and
his companions that that that gave their their
lives
and that gave their their tears and that
gave their du'as and their prayers and that
gave the tawaju have their heart so that
this deen can spread, through the earth and
that generation after generation that people can call
on Allah alone without any partner and attain
salvation in the hereafter. That on the day
of judgment that
we're we're from this jiu the ones that
they're proud of rather than the ones that
are an embarrassment to them.