Hamzah Wald Maqbul – Hajj Reflections and Riyd alSlihn Morning and Afternoon Dhikr Ribt 07092023
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It's a copy that's filled with errors.
It's a chapter regarding
making vikr at the time of the morning
and the time of the,
afternoon.
The previous chapters had to do with the
virtues of making thikr
and,
the gatherings of.
And now it's
time to discuss
this particular Khasla from the sunnah of the
prophet
that a person should take some time out,
in the morning,
after having prayed Fajr before
the sunrises or around the time of sunrise
to make thikr. And,
likewise, after having prayed Asar,
to and until the
time that the sun sets,
the
rationale for it that was given by the
ulama amongst other things, there's a number of
a hadith that are actually more than what's
just what's mentioned in this relatively short, short
chapter.
But the rationale is that that's the time
that the angels will write down
the needs of a person switch shifts. So
if the angel leaves you and you're making
vicar and then when they switch shifts, they
come and you're still making,
then they'll write
for your report that you've been making the
entire time from between one and the other.
Also, there's hikmah in
the fact that these are two times in
which the salat is,
and so a person shouldn't be praying constantly.
Rasulullah
actually forbid people from praying constantly,
from reading 2 rakas and then getting up
and reading 2 rakas again without interruption.
And he actually said that this was this
is a reason it causes madness in a
person.
So you should switch it up. You should
have some variety in the things that you
do.
In general, when asked about what is
the most superior
mode of worship, generally, the the salat
is what's mentioned.
But at the same time, the is not
to be done all the time. It's not
to be done constantly.
So if a person wishes to pray a
number of rakat,
it's must have for them to kind of
punctuate between the 2 you know, between every
set of 2 rakat that they pray, some
sort of or something else that they can
do in order to, get their bearings again.
Otherwise, the person will pray so much that
they,
they won't know the difference between the floor
and ceiling.
The
virtues for
praying,
at the time in particular after
having prayed, the fajr prayer, and until
the sun rises up
enough off of the,
horizon in order to pray 2 rakas,
are many.
And, the mentioned,
which is pertinent to things we're gonna talk
about today that it's,
the reward of,
complete Hajj and Umrah.
And he said,
complete 3 times
And so in the books of whenever this
is mentioned, oftentimes we read remarks from the
that,
but still people are blind
with regards to this, and they intentionally blind
themselves and others by not practicing it.
It's something that if a person's able to
incorporate into their schedule, they should do so.
If you cannot easily incorporate it into your
schedule, you should do it every once in
a while at any rate. The memory of
this thing shouldn't be gone.
One of the nice things is that, you
know, you have certain days that are more
sacred than others. Obviously, not everybody lives in
Hanukkah
that they can do all of these things.
Many people who actually do live in Hanukkah
skip these things as well,
sadly.
But, you know, if you don't if you
don't live in a life that that those
things are facilitated, at least
like we had
the first 9 days of Dhul Hijjah.
We have the days of Ramadan. We have
the days of Ithikaf.
You know, we have we have special times
in the,
in the year. We have the sacred months.
You know, we have, also, you or yourself
have time off
from things. You have summer vacation. You have
times that you can try these things out.
And with,
you know, with in general, with anything that
requires some sort of of the nafs, it's
difficult. It's like, you know, someone's, like, stabbing
you in the in the ear or whatever
while doing it. The seconds, they last really
long, and there's a lot of difficulty in
it. Part of it is just that time
that has barakah and it has stretched it
gets stretched out. So a person doesn't know.
The person, like, freaks out about that, but
that's not a bad thing.
But, at any rate,
it's good to practice to
to put yourself through your paces, to practice
these things, to try them out, every now
and again, to have the confidence to know
that if you wanted to, you could have
done them.
At any rate, all of the,
enjoyments of the spirit and and enjoyments of
the heart, these are the only things that
you're gonna have with you in the grave
anyway.
And if, you know, you can't if you
can't
enjoy yourself except for by chatting with another
person or by,
you know, watching a video or playing a
video game or
distracting yourself with some other material or nafsani
types of things, the time in the grave
is going to be itself a type of
punishment even if it's not a punishment.
And, it's good to develop those capacities.
So this is one of the times or
this is a time that a person should
have set aside for these things which is
what in the morning and in the evening.
So Allah most high says in the Surah
Al Araf,
remember your lord
in your very being
in humility and in fear
of him,
in a way that's more subtle than
than audible speech,
by morning and by
afternoon, and don't ever be from the heedless.
So the time the two times are mentioned
here and
says that the word asal here is the
plural of the word asil, and the word
asil is the time between
Asar and Maghrib.
Allah most high said in his book in,
and glorify,
the praise of your lord
before the sun rises
and before it sets.
And Allah said,
and
glorify the praise of your lord,
in the afternoon,
and in the mornings.
And so he says the linguists say here
the word means
the second half of the day after from
the time after the zenith of the sun
until the time the sun sets. And Allah
most high says in Surat Anur,
he says that,
in houses
that
Allah permitted to be raised
and that his name should be,
remembered and praised in them,
such that,
his
name is glorified
in them.
In the morning and in the
afternoon
are such men that
trade does not,
distract them
nor sail,
from the remembrance of Allah ta'ala,
and they fear,
a day when,
hearts and when,
sights will be turned upside down.
And Allah
gives
the description
in, Surat Sad
of, Sayidna Dawud alaihis salam,
the Nabi Nabi Dawud alaihis salam
that, Allah put
the mountains under his control,
that they would
glorify,
Allah
with him when he would make the in
the afternoons and in the mornings.
And so this is one of the of
the
that the person,
in the afternoon who says,
glory to
Allah and to him be praised. Whoever says
it a 100 times,
no one will be able to come with
something better than what they brought on the
day judgement except for another person who brings
the same deed or increases in,
in the the glorification of Allah
more than
that.
Muslim.
He said the
also,
who narrates that a man came to the
prophet
and he said, oh, messenger of Allah,
I the the
scorpion
that, I came in contact with me yesterday
last night, it it stung me. And,
the said that
if it was not that you you had
said, in the afternoon,
I seek refuge in the words of Allah
ta'ala, all of them,
from the evil that he created,
the scorpion would not have been able to
harm
you. So there's 2 things here. These are
now like, the first, the hadith that we
mentioned before,
which is the hadith of saying
a 100 times. In it, there's specific mention
of saying it in the,
in the afternoon.
Here, there's specific mention of saying, this protection
in the afternoon, although a person should say
it in the morning. The reason that the
afternoon is mentioned is because the
bite happened at nighttime. The protection of the
day is from saying it in the morning.
The protection of
the protection of night is from saying it
in the in the afternoon.
This is a this is, you know, a
good dua that people should know, first of
all.
2nd of all,
the
you know, there's study, but there's people have
experience of this mitigating the effect of poison
and of injury and of harm,
on them, if not
getting rid of it altogether.
The,
Arabian Peninsula has
2
general varieties
of scorpions.
1 is larger and 1 is smaller.
The the smaller one is the sting is
lethal.
The larger one, if you get stung in
your toe, you'll feel the effect of it
come all the way up your sides,
and it will cause your cause your leg
to,
swell up,
a lot. And so these these duas, like
in,
they the hamdullah, the scorpions are generally not
lethal, but they're the type that will basically,
you know, give you really couple of real
bad days.
People would come to
and he would read these duas and
blow on them. And, it would mitigate the
effect of,
the effect of the toxin, the poison
to the point where people just feel a
little bit of difficulty, like, in their foot
or in their toe, but they would be
able to walk around and things like that.
They wouldn't be all swollen up and and
messed up, by them.
So it has an effect,
and the effect mitigates
harm, if not obviates it. And the effect
of a person's, you know, dua has to
do with how they make it and the
intensity with which they make it and the
amount with which they believe.
This is one thing. You know, other people
can do a lot of things for you,
but the one of the things you have
to do for yourself is you have to
believe.
No one else can believe for you. You
know, another person can lead your salah. They
can lead the,
and they can make for you. They can
teach you. They can do a lot of
stuff for you. But, this is one thing
you've had to have to do for yourself.
Even the prophet
close relatives,
you know, they couldn't do that. You know,
he couldn't do that on their behalf,
So,
you know, the the effect is definitely variable
with,
with the person reciting and with the person
hearing,
but, it's there. It's there nonetheless. And like
many things in life, the more you do
it, the better you get at it.
And, it will benefit a person.
And,
you know, somebody once,
you know, once,
was given a word from one of our
local elder,
And,
then the word afterward, you know, they it
actually had an effect on them, so they
called up the sheikh and said, well,
you told me to say this thing, this
zikr, and, it worked. And the sheikh said,
of course, it worked. What else did you
expect?
You just have to you have to you
have to just be at it a little
bit and,
try to try to do your best. But
if it doesn't completely obviate the harm, it
will mitigate it,
to a point where whatever harm comes through
is not harm at all. It's something for
your
benefit.
The prophet said, whoever says when they wake
up, oh, Allah,
through
through your
omnipotence,
does the morning rise over us? And through
it, through you, meaning through your omnipotence,
does, the
afternoon pass over us? And
through you, do we live, and through you
do we die,
and to you is the gathering.
And then when the person in the afternoon,
they say the same dua, but with with
a slightly different end, that they say that,
when a person
gets to the afternoon time,
whoever's the person should say, oh, Allah,
through your omnipotence, do we?
Are we have we entered this afternoon?
And
by you or through you do we live
and through you do we die,
and unto you,
will be the
the the the the final, journey.
Command me to such words that I can
say them
when I,
in the morning time and in the afternoon.
And so he said
say,
oh Allah,
the originator of the heavens and the earth,
the
knower of the unseen and of the seen,
the lord of all things, and the,
master or the one who has dominion over
them.
I testify that there's no god except for
you, and I seek refuge in you from
the evil of
myself, from my the evil of my soul,
and from the evil of shaitan and, those
things that, he associates with Allah
or calls associate with Allah.
And
the Rasool
said, say it in the morning and say
it in the afternoon and say it when
you go to bed at
night.
Muslim.
Abdullah bin Musa
said that, Nabi
used to say when
the afternoon time came,
we've reached the afternoon time.
And,
all of, the dominion
has reached this time of afternoon,
in God's possession, in Allah's possession.
All praises to Allah. There's no robot except
for him alone and without
any partner.
And the,
a narrator in the chain of narration says
that it's my opinion that that
this includes then what
generally comes after this formula,
which is to him is dominion
and to him is praise, And he has
he's omnipotent over all things.
And then he continues.
Oh my lord, I ask you the good
of this night and the good of what's
after it, and I seek refuge
in you from the evil of this night
and the evil of what's after it. My
lord,
I seek refuge in you from,
from laziness,
and
from, from from the evil of arrogance.
And,
I seek refuge in you from
torment in the fire and torment in the
grave.
And when a person the morning time passes
over them, they should say the same thing
except for with this
that the morning time has,
come, and
the morning has passed for all of the
dominion which belongs to Allah.
That the messenger of Allah
said to me, read
and read
when the afternoon comes over you and in
the morning time,
three times,
and it will suffice you from from from
all things.
The messenger of Allah said that a slave
there's no slave that says in the morning
of every day and in the afternoon,
before every night,
in the name of
Allah,
by whose name
nothing harms
in the earth nor in the heavens. And
he is the all hearing, and he is
the all knowing 3 times, except for nothing
will harm that person.
And so,
you know, this is also a very powerful
dua of protection,
that people should know and that has
that has benefit.
It's narrated that Khalid ibn Waleed,
you know, he
when
commanding the armies,
and parlaying with,
the Persian
commanders,
he
in the feet of iman,
he called for poison,
and he read this dua 3
times. And then he drank the poison, and
it didn't it didn't harm him.
And so this also
affected them. You know, it's one of those
things. Don't try it at home. If it
works, good for you.
And, you know, if it's the time to
do it and you, you know, you feel
power and you did it, then no one
should be surprised.
But at the same time, the point of
all of this stuff is not to
it's not to, like, it's not for parlor
tricks. The actual benefit of all of this
rather than being able to
perform feats of strength and whatnot is the
fact that you remembered Allah
But they they these things, they do work.
They do work. It's just that a person
shouldn't be
shouldn't be
shouldn't flaunted.
Accept and make us from the people who
remember him by morning and by afternoon.
So,
I'm still relatively jet lagged and somewhat
congested
in lungs, and I promised everybody
that will
that I brought dates for you.
I I asked the the fresh date sellers
in Madinah Munawar for,
and they said that
the harvest
was too long ago.
And no reputable date seller will sell you
sukuri because they're all
they're all old or dry,
and, they won't sell them to you because
they're not fresh.
And so I said, okay. Well, what's the
what's the fresh date? So the the the
is apparently what just came in,
like, a day or 2 before I was
leaving.
So they just had, like, the new shipments
of it to come in.
And,
you guys can have
some of these.
The the
is actually one of the
of,
of Hadith.
But since I didn't bring a pitcher of
water with me and,
forgot my the book with the
you guys can bring your own dates and
water inshallah one day, and we'll we'll read
the we'll read the hadith
But, these are for people to pass around
and listen.
And, I just thought I would share a
couple of things about the Hajj.
It was
it was
the longest
days that Hajj is gonna be in,
you know, in the whole, like, whatever, 30
35 year cycle.
And,
it was really hot.
You know? The highs were, like, a 114,
116, 118. They got up to a 118.
And, you know, because the
and
is is within the the tropics,
The day progresses a little bit different than
over here. Here, like, the time between
I feel like the time between,
Fajr and between the sun rise and
the the mirror image of it at the
end of the day.
It lasts a little bit longer because the
the transit of the sun is, like, slanted
through the sky, whereas it's more straight over
there. So the night is actually
it gets down to, like, a very comfortable
and cool, like, 87 degrees or something like
that.
So it's not so completely horrible every hour
of the day. But,
during during high noon, it's really hot.
Yet,
here in.
Go hand to the sisters first
to the brother. The,
you know, you guys will recall I went
to Stanford for a MSA conference, like, maybe
a month before I left for Hajj.
And, you know, Northern California has a very
moderate climate,
and, the high was maybe, like, 85, 87
or something like that while I was there.
So I was out in the day for
4 hours one day, and I started to
feel my skin crack a little bit. You
know?
Whereas,
in,
in Hajj,
despite being out and about,
you know, at very hot times of the
day,
substantially hotter than than, you know, Palo Alto,
California,
I didn't feel any of that. And the
fun thing is about the Muslims, like,
it can be high noon, it can be
midday, and they're out doing everything like it's
going out of style. Like, they're not they're
completely undeterred by anything,
you know. So, like, people are out there
making dua on the day of Arafat.
People are out there. Come inside and sit
sit sit close, inshallah. Come sit closer. Everybody
make room for people.
The, you know, so people are out there
in Arafat, and they're making dua, and they're
going to zuhr, and they're doing their tawafs,
and there's no mitigation in the rush at
all. And, you know, they're going out to
stone, and they're doing they're just, like, doing
everything.
And, you know, that's the Muslims.
And it's not like people are invincible.
There is actually a
a sister in our group who passed away,
a Bengali,
origin sister from
New York.
And,
she was in her early sixties, so she
wasn't, like, young, but she wasn't, like, super
old either.
And,
she was ill throughout the entire process of
the monastic,
and,
she had deputed her husband to stone for
her on, you know, the last the last
stoning.
And, he had stoned and called back, and
he found out that she had she had
passed away.
You know? So people but people you know,
that's that's the thing. You know? They they
they leave that,
you know, they they they give it their
all, and, they come with some very genuine
feelings,
for the sake of Allah
and it's inspiring to see that that there's
a group of the that has come together
and their demand is
is not like money and it's not anything
else. It's that
the should be pleased with them.
Allah accepted from her, her you know, and
from her family, the sacrifice
that they made.
It's written that the person who dies in
Hajj, they have the reward of,
of performing Hajj continuously until the day of
judgment.
Allah
accepted from them.
And people, you know, it happens every year.
It happens. You'll see, you know, some people
will see that somebody will will pass away.
It's difficult. It's not easy. Hajj overwhelms a
person. You cannot be super on you know,
have some people like,
and whatever. It's tough guys, that are always
there to do and that are, like you
know? But, like, there's nobody that can Hajj,
like, overwhelms everybody. There's nobody who can be
on on top of it for the whole
time. The only person who could do the
entire Hajj is the prophet
and
the rest of us, you know, we just
have to struggle to to get through.
So that was that was, you know, a
couple of things from the,
from the monastic.
I also wanted to share,
something also
from visiting,
Madinah Munawara
afterward.
And this is a thing that American pilgrims
will have to deal with as
time goes on. It seems that many of
the packages actually don't have any
any sort of arrangement to go to Madinah
Manawara.
And, one would hope that this is
gross incompetent oversight
because I don't wanna think about what it
means for a person's imam that they would
do something like that on purpose.
But, at any rate, if you find yourself
in a situation like that,
they have the train the high speed train.
It takes, like, 2 and a half hours
to go
from
and
back.
And,
so
if a person finds themselves in situation like
that and you're really tired from Hajj, like,
it's it's really overwhelming.
Just go in the morning and say salaam
and come back even if all you do
is you come and you read 2
and then come back in the same day.
If finding,
accommodation is too much, if all the other
stuff is too much. Go and say,
and come back.
Can you imagine a person, their father, who
was
you know, they live far away from them,
and so they weren't that close past that
close by, and they didn't,
go to see them. You know? Of course,
you would you know, it would be it
would be, you know, it would be not
not good form.
It would not be considered to be. You
would not be a good son by doing
something like that.
And this is not your father,
Muhammad
Rather he is
His wives are like your mothers and are
like our mothers. Right? They are our mothers,
but to describe him as our father is
inadequate.
And so,
a person should go and say to the
prophet
and I mentioned this in the group. I
said, look, nobody asked me before designing any
of these things. No king makes with me,
no president, no princes, no CEOs, nobody cares.
So I'm just giving you,
I'm just giving you my heartfelt advice.
People made it. They went out. Some people
literally, that's all they did is they went
in the morning time, and they said salaam.
They head back to back to this train
station. They took the train back home where
they prayed a prayer or something like that,
and they headed back home. But they did
it. May Allah
accept it from them.
And from the places that, we visited in,
Madinah Munawara
is the Masjid of Kuba,
That the Masjid is
describes that the Masjid should be
built on the fear of
from the very first day.
And in it, the and it has the
right that the peep that the,
that that such a masjid has a right
that you should stand in it.
In such a place are
men who
love
to
be purified, and Allah loves those who are
are purified or who purify themselves.
And so the,
you know, it comes in the tafsir that
the Rasul
asked Ansar
on whom what is the thing that that's
being referenced here that Allah,
liked about you. And what it was was
that they would wash themselves both with water
and
with,
with
water and with
with stones, both, that they would clean themselves
thoroughly after
using the restroom. Somebody
because stuff floats around on social media. Somebody
once
mentioned, oh, we shouldn't mock people for not,
washing themselves with water,
after,
you know, after using the restroom or whatever.
And Saeed bin Musayib said that it's not
recommended for
a person to wash themselves with water. This
is true that he did say that, and
this is actually one of the that the
they make it caught on him for. No
scholar every single ruling of theirs is,
100%
on point, including the imams of or the
imams of the,
of the including
the and the companions
and this has been wrongly rejected from him.
And it's not I don't think it's a
good thing that people mention it as if
it's, some sort of difference of opinion. Not
everything that scholars differ about is a legitimate
difference of opinion.
We respect legitimate differences of opinion. As for
aberrant opinions that people have,
it's even, you know, all of the scholars
have some aberrant opinion or
even the great ones. So we don't give
Fatwa according to them.
Rather, we put them to the side. And
likewise, all of them hadithin have aberrant narrations
as well,
and we don't, we don't insist on them
rather. Those are the ones that the scholarly
community between them,
they'll they'll point out. And if everybody agrees
on something being aberrant,
then, that's that's a sign. And if they
disagree about it, then that's also that means
that, you know, that means something different.
But
the point was this is that it's the
combination of internal and ex external purification.
Our masajid, however, nowadays are what?
Their elections and their fraud and their rigging
votes and their
ethnic tensions and economic tensions and,
sectarian tensions and all of this other nonsense.
The sectarian tension where it's supposed to be,
it's not there.
And where it's not supposed to be, it
becomes like a big issue.
And,
you know,
the masjid should be
built on the fear of Allah
not on,
on on on these, like, other considerations,
not on these politics and not on on
all of this kind of plotting and scheming
and whatever other nonsense.
And, I've seen so many of our masajid
in places that I've
myself worked where the money of zakat
is misappropriated
or people lie and cheat against their, you
know, against one another in order to dislodge
people from positions and from, you know, all
of this others. This is all nonsense.
It's all makes the Masjid closer to the
Masjid Dharam Masjid of the
than it does to the
the the Masjid that the Rasul
was described that that
that there's a right that you should stand
in such a place.
And so Allah help us.
If any of us ever have the opportunity
to form a masjid to remember all of
that and not to be blinded by it,
when the time comes for you to make
your decision as well,
or if you should take,
you know, if she should be given the
control of
This is a mandate from the Lord that
these things all need to be ended.
The point of the masjid is the worship
of Allah alone and without any partner. We
shouldn't antagonize
people
unnecessarily in them. And,
the the reason that things should happen is
because of the fear of Allah
and nothing else.
Not one upsmanship and not getting, you know,
more donations and not making sure that the
janazah come to your masjid rather than the
other one because you make this much money
every time
a comes through your masjid. All this nonsense.
Do you think I'm making these things up,
or do you think these are thing I
I've actually heard before?
That you've seen them before and you've heard
them before. It's complete nonsense. Bonkers.
And, you know, the last part of the
ummah is not going
to be rectified except for by the thing
that rectified the first part of the.
And, you know, from the other the other
sites
of Madinah
Munawara
is the the the Shuhada of Uhud,
which,
the prime,
the prime
and central
visitation of which is the visitation of Sadna
Hamzat al Nuh Abdul Muttalib,
after whom my parents named me.
Have mercy on them,
on my mother and, on my father as
well.
The
the place is a very,
heart wrenching visitation.
From amongst his close relatives,
you know,
said Mohammed
who was the closest to him in kinship.
And,
he was the closest one to him in
kinship,
who was Muslim at the time. The only
other person who became Muslim who was of
a similar
or who was of the same level was
saying Abbas
but he accepted Islam,
like, right before the Fath
much later.
Whereas,
Said Hamza
who had accepted it relatively early on.
And
his kinship to the prophet
was closer was one rank closer than,
even Sayidna Ali And,
you know, amongst the uncles of the prophet,
you know, Abbas
who accepted Islam
later. And his maqam is great, and he
was, you know, had a great respect even
amongst the companions
and because of that.
But look at the difference.
The difference is that when the prophet
gathered all of his uncles together
to ask them about deen or to tell
them call them toward deen,
Abu Lahab said, you know,
and that's why
is
why those words are used because they're his
words.
They're his words and they he he
said them wrongly and they came back to
strangle his neck.
And then but at the same time, you
know, Abu Talib
still he didn't he wasn't harsh with the
prophet
but he still didn't come out and support
him.
Like, in the sense that of that one
thing out of all the support that he
gave, the one most important thing he didn't
give him
And so
for Hamza
to stand up in the broad daylight
in front of the Kaaba and declare in
front of the Quraysh
that that whatever whatever my nephew believes, I
believe in whatever his deen is is my
deen. Whoever fights him or has a problem
with him, they have a problem with me.
They're gonna fight with
me, to the point where even when
who accepted Islam and the people are afraid,
what is he gonna do?
Because he can cause havoc.
He's a very big he's a physically large
and very strong, and his anger was also,
like,
well known that he could he can cause
a lot of havoc, that he was the
only one that said at that time, you
know, when he was coming to the prophet,
he said, if he wants good, we'll give
him good, and if he wants
something bad, we'll give him something bad.
That that Hamzah
at the head of the
family of the prophet sallallahu alaihi wa sallam.
That
for him to have been, shaheed on that
day, you know, the the the day of
Uhud and Badr are like they're inextricably
linked with one another.
And
the occasion of Uhud was basically a revisitation
of the occasion of Badr,
that when the Mubarizin,
the single
combat champions of the
Quresh, stepped forward and challenged the Muslims. And
the Ansar, their young men went forward to
meet them. And the,
said that we don't even know you, and
we don't we're not interested in fighting you.
We don't we're not really quite sure even
why you're here, like, what any of this
has to do with you guys. And so
the prophet
he
he gestured for them to come back, and
he sent his own,
his own family. He sent to Sayidna Hamza
and he sent sent
Sayidna
Ali and he sent,
the son of Alharif Ibu, Abdul Muttalib,
who who was Shaheed, was mortally wounded at
that occasion.
That the prophet he
established a superior standard for
a superior standard for
for sincerity,
that he himself put his skin into the
game, so to speak.
And it's funny because of, like, all of
the stupid innuendo and conspiracy theory based religion
that has,
crept into the, you know, unhealthy parts of
the culture of of of of Islamic civilization.
People think about these things as being, like,
some kind of Banu Meyya versus Banu Hashem
or whatever.
That wasn't even Banu Umayyah at any rate.
Banu Umayyah is actually,
the next clan over to Banu Hashim out
of the clans of Quraysh, the most closely
related one. So it has nothing to do
with any of those things. What is it?
It's it's Islam versus Kufr.
And the prophet
sent his own family forward first, and he
lost his own cousin on that occasion, and
he risked the life of his own
other cousin and his own uncle.
And then because of that, in particular because
of that, why was it that Hind bin
Tutba,
was so thirsty for revenge? Because those that
they that they killed on that day happened
to be her brother and happened to be
her father.
And so
think of the grief of the prophet
on the
on the battlefield of Uhud,
that his uncle was targeted for that reason,
and he was killed by someone who was
a nonparticipant, like a noncombatant
in the in the battle.
And then afterward, his body was mute mutilated,
that
his nose was cut off and his ears
were cut off and that his,
his,
his abdomen was cut open and the internal
organs were taken out and chewed and thrown
about and whatnot. And the messenger of Allah
sallallahu alaihi wasallam was upset about it, you
know, and he had rightfully so.
Imagine, like, when it comes to anything, like,
who here has, like, family that, like, backs
you up like that? And then, you know,
out of all of them, the one
out of all of his uncles, out of
his, like, whatever whatever, 9 uncles, 10 uncles,
11 uncles that backed him up like that,
that this is what they did to him.
Somebody who really had nothing it was none
of their business
even to participate in any of these things.
If anything, the Muslims were
what they were doing was in his favor.
It wasn't something that would have harmed him.
It was something that would have helped him
against those people who would, who would have
harmed him. But the messenger of
Allah that he was upset when he saw
it, and he,
he swore an oath that I'll
mutilate 70 of their men for this.
And Allah
revealed the verse
in Surah Nahl,
in,
that if you were to take vengeance from
somebody,
then take vengeance
in proportion to
what it was that was done to you.
And, like, you know,
is what? It's something that's a reaction to
something. Right? So
so the the the the the the second,
the it
actually can't be ekab because it's not vengeance.
It's the initiation of the problem. But this
is part of the that the same word
is used in order to
wasn't to balance out the the
the
the wording of the verse.
But,
you know, that if you were to take
vengeance, then take vengeance in proportion to,
you know, the the harm that was done
to you.
And
if you are patient,
then that's even better for the people who
are patient.
And the prophet expiated
his oath. He didn't fulfill it.
And he had patience,
you know,
that he had patience according to
Allah's,
Allah's,
commandment. But then look at it, that he
saw the he saw
the the mutilated
body of his uncle.
And when they brought a cloth, they they
brought a a a cloak for him to
be
shrouded in.
The cloak wasn't long enough when they tried
to
they covered the head. The feet were uncovered.
Feet, the head was uncovered. So he said
just cover his head because of for obvious
reasons.
And then at his feet, they just,
covered his feet in.
Is a
wild growing plant
that grows,
in hijaz
that,
has a pleasant
fragrance and that was it's the only
because carrying it and tying it
because carrying it
and tying it on your caravan,
was a sign that you were a pilgrim
so that the bandits and things like that
would not harass you. So they covered his
feet in and
they buried,
they buried him there with the shuhada of,
of Uhud.
That this was something that the prophet sallallahu
alaihi wasallam, you know, he went through, and
he forgave he forgave he forgave Hind
bintutba who became a Muslim afterward. He forgave
who became a Muslim afterward.
But this was this was their, you know,
this was a sacrifice. And so the point
of mentioning this whole long story is what
is that we have this mentality
where we want other people to do it.
Whereas the prophet he
himself, he put himself forward and he put
his family forward
and considered to be it's not considered to
be a sign of stupidity. When we sacrifice,
when you're harmed like, when someone's dead, they're
that's it. They're nobody's coming back once they're
dead.
Pious or impious. When a person sacrifices, nobody's
coming back afterwards. That sacrifice is sealed until
the day of judgment. But the hadith of
the
prophet
that, we the we the the clan of
Hashem
are the
that we are we are the the leaders
in chief and the foremost of the sons
of Adam,
myself, and Hamza, and Ali, and he and
Hassan. He mentions his family member. Who are
all these people? What happened to all of
them? Said, what
happened to him?
What happened to him? What happened to him?
What happened? What happened? What happened? All of
them sacrificed.
This is a a point
of pride.
It's a point of order. And in fact,
this is actually a great,
a great proof in the face of the
Raufib who still mourn about it to this
day,
whereas this is actually a point of pride
and it's a point of honor of the
Ahlul Bayt, that other people talk about things
and they put forward something.
So if you lose something for the sake
of Allah, you sacrifice something for the sake
of Allah
it's not like it's not going to be
bitter. It hurts. That's why it's a sacrifice.
If it was just fun and games, then
there would be then everyone would have done
it.
But, you know, that that's a superior level
of
standard of ihlas, of sincerity that was shown.
And it wasn't just them either. The the
Ahlul Bayt is like like a scapegoat, like
a sacrificial lamb.
Christians are happy that Christ was, like, you
know, died for your sins, and now we
can go on to our other debauchery and
other nonsense.
No. Rather, they were the first ones to
give the sacrifice, and behind them, the companions
who followed.
And they all gave sacrifice afterward
behind them. The majority of the people that
were,
that were shaheed on the on the day
of Uhud worthy,
were the Ansar,
and
they all gave afterward, and they followed that
that example. And none of them then cried
and said that this is like, look at
us. Like, you know, oh, look. You're stupid.
If you just stayed home, this wouldn't have
happened to you. Except for the Monafi thing.
If you were to stay at home, this
wouldn't have happened to you. And, oh, look.
You know? Like, why you? And, like, why
doesn't other people do this? And why doesn't
of course, other people should do stuff.
But why you? Because you're the one who
wants to go to Jannah. Their good deeds
are not gonna take you to Jannah.
And this culture that we have of, like,
telling people, like, go tone it down. Otherwise,
they're gonna, like, leave you hanging or what.
No. We should encourage one another to do
these types of to do something for the
sake of Allah in accordance to our ability
to handle it.
And, we should celebrate and we should honor
people who have sacrificed for the sake of
Allah
and we should encourage them, and we should
not,
we should not we should not dishearten them
because the sacrifice of 1 person in entire
home will then enjoy
and will benefit in this world for a
100 years because of the sacrifice of 1
pious and righteous righteous person. And then people
will enjoy and will benefit in Jannah forever
and ever because of the sacrifice of 1
pious and righteous person. So it's
moving to see those places and to visit
those places and to remember the,
sacrifices of those people as well.
Rasool Allah
said about Sayna
He said that if it wasn't that I
was that I'm afraid for his
for for for for Safiya behind him,
that that that she she'll lose her mind.
She'll lose her.
Said I would have left him on the
field of Uhud to be eaten by the
wild animals and by the scavenger birds in
the day of judgment when he's resurrected, that
Allah will call him from the different corners
and will come back together as a sign
of of of how completely and utterly,
he gave, whatever he had for the sake
of Allah Subhanahu Wa Ta'ala.
That was that was the the
the the the the the ram of the
prophet, sallallahu alaihi wa sallam.
But and that was his how completely he
saw the greatness of the sacrifice that we
should also think about this as well for
ourselves that if we should give something for
the sake of Allah, who cares if other
people don't give they're not going to you
know, you're not gonna have to if you
get into Jannah and they don't or if
you have a higher maqam, then they do.
You know, it's not it's not any skin
off your back. It's no problem for you.