Hamzah Wald Maqbul – Khutbah This is a Sign Between Me and My Slave Hir 05272022
AI: Summary ©
The speaker discusses the importance of the hadith in Arabic language and how it is used to describe the behavior of the slave. They explain that the slave's satisfaction with actions is due to their mercy, and that the slave's mercy is intense and will expand over time. The "we" in Arabic is used to describe the behavior of the slave, and the speaker emphasizes the importance of patience and steadiness in asking for help. The speaker also discusses the difference between the "we" in Arabic and the "we" in English, citing examples from the Bible. Finally, the speaker emphasizes the importance of praise and not just highlighting one's own needs, highlighting the need for remembering and reciting the words of praise to fulfill one's needs.
AI: Summary ©
This salah that we pray
was legislated as
the greatest vehicle of Allah ta'ala's help
for the believer in this world.
Not only for the Ummah, Sayna Muhammad sallallahu
alaihi wa sallam,
but for those who came before
and for those who will come until the
day of judgment.
There is a hadith of the prophet
narrated in a number
of books of hadith of the highest
of the highest gradation of authenticity.
It is a hadith that mentions
what happens when a person reads the Suratul
Fatiha
in the salat.
In particular, in the salat. What happens when
a person reads the suratul Fatiha
in
the salah?
That Allah
himself,
he says that I've made this into
2 halves.
Half of it is for me and half
of it is for my slave. So when
my slave says,
all praises to Allah ta'ala, lord of the
worlds.
Allah responds to that
saying of the slave. He says,
my slave has praised me.
This is important. This is important to understand
that the salaf itself is not just a
one way,
like you drop a quarter in the tollbooth,
at least you did before COVID. You drop
a quarter in the tollbooth and the gate
comes up and you just pass. This is
an interaction between the slave and the lord.
This is also a reason why people should
at least learn enough Arabic to be able
to understand what does the faqha mean.
That people should learn enough Arabic to understand
what the those basic parts of the Quran
and those basic that they make in the
salaf and in other ritual
observances. What do they mean?
This doesn't only apply to Desi people. It
applies to our Arab brothers as well.
Right? There are things in the Quran that
a normal Arabic speaking person doesn't understand what
they are until you look it up. What
does
mean? The didn't understand what it means what
what a lot of expressions in the Quran
meant. There's need for study to understand what
do these things mean.
Hamid Hamidani
Abdi, he says what? My slave has praised
me. This connects
with the topic of our
talks in the previous
2
regarding what Dua is, what the point of
Dua is, how a person uses Dua and
benefits from Dua, how the point of dua
is for you to show your slave went
to Allah to Allah and from it you
reap from Allah's funnel from Allah to Allah's
grace, you reap great virtue.
This is my slave has praised me. Allah
Allah is happy with the
person
who
says
The person that then he says that when
the slave says, our rahman ir Rahim.
Rahman is the both of these are
They're intense and emphatic forms of
Rahma, that Allah is the one who's
mercy is so wide, it touches all things.
And then Rahim is the one whose mercy
is intense,
in its
manifestation.
This one I it actually is a clarification
for a great amount of misunderstanding people have,
which is what Allah tells us
that my mercy
my mercy expands over all things.
So someone says, well, a non Muslim dies
and, you know, like, I should be able
to make dua for them.
And they use this aya as a proof.
Why?
Because Ar Rahman, one of its meanings is
what the one whose mercy is so
general, it touches all things. We say that
the mercy of Allah touches all all people
when they're alive, whether they're a Muslim or
they're not a Muslim, and every breath is
the mercy of Allah In mere existence is
the mercy of Allah We say mere existence
because we take it for granted,
but tell something that doesn't exist to exist.
Even in itself, it's a conundrum. It doesn't
make any sense.
And a raheem is what?
Is the one whose mercy is intent, whose
mercy is intent.
So the Udhamah called the Allah Rahman al
Dunya or Rahim al Ahira. Obviously, he's Rahman
in both worlds.
But you will see the tajalli, the the
the the hijab between you and seeing his,
Rahmaniyah and this world is lifted. Why? Because
you see that everyone, even
relatively evil people, enjoy the mercy of Allah
while they're alive.
And then
the the hijab between you and his will
be lifted up on the day of judgment.
When you see
I wish my people knew that the the
martyr of Yasin,
he he says,
I wish my people knew
how much my lord has forgiven me and
how intense his
honoring of me is in the
because of my because of what I did
for his sake.
You say
Both of them are valid
The master of the day of judgment, the
sovereign on the day of judgment.
Allah responds
when you say that, he says,
my slave has magnified me.
Then a person
says
This is a very interesting expression.
This is not a standard expression or a
normal way of expressing oneself.
You translate it as saying, you do we
worship and your aid do we seek. Your
help is it that we seek.
But the simple way of saying this in
Arabic would
be
We worship you and we seek your aid.
This iya particle, this house is a placeholder
for
the,
for for the Mif'ud.
And so what happens is
when we translate it, we don't say we
worship you and we seek your aid. We
say you do we worship and your aid
do we seek. The you with a capital
y in English if you wanted to translate
it as such. Why? Because the you in
this case is a lot to
to Allah. My right?
You feel the tasis will hustle.
Putting the you in front of the verb,
saying you do we worship rather than saying
we worship you.
What does it mean? It means is the
the the center of attention when you say
that.
Putting the u in front of the verb,
what does it mean?
That we we only worship that that we
worship you especially.
We seek your help especially.
Meaning what? We don't worship anyone other than
you,
and we don't seek help from anyone other
than you.
Allah says to the slave
that this is the contract, this is between
me and my slave,
and after this whatever my slave asks for,
I will give it to him.
This is the contract between me and my
slave, and whatever
whatever my slave asks for after this, I'll
give it
to
him. This is what there's no no dua
has been asked yet.
The expression appears in Surat Mariyyah.
What is the What is the contract between
the slave and the the the lord?
Allah says that a person will not be
benefited from anyone's shafa'a, from anyone's intercession. They're
not going to be benefited
by by anyone or anything except for the
on the day of judgment, except for the
one who took an who took it?
Covenant with the Lord, the one who has
a contract with the Lord, who has an
agreement with the Lord,
with the
one who whose nirma and whose blessings
touch
and and color all things in this life.
Look what does Say about
this? What is
this? This is
If a person should ever slip, if a
person should ever forget, if a person should
ever make a mistake, let them renew their
contract with Allah subhanahu wa ta'ala, let them
renew their with Allah subhanahu wa ta'ala by
saying what?
This is why the entire from the 1st
day until now
spent their spent their days and their nights
repeating again and again
You do we worship and your aid do
we see.
Now if a person worshiped anyone other than
Allah
would we forget about them being pious or
righteous or their being accepted, would we even
call such a person Muslim?
Absolutely
not. But in the the exact same formula
is used for
in the in the Ayat, the exact same
formula is used for
The same formula is used for worship, and
the same formula is used for what? For
seeking help.
Just like a person cannot worship other than
Allah
and call themselves a Muslim, a person cannot
seek help from anyone other than Allah and
call themselves a Muslim.
Now,
we mentioned from before that the difference between
the Muslim and the kafir is not that
the kafir
works in the world of cause and effects,
and we just sit back and just read
our salat.
We also put our hand in the worlds
of causes and effect. If you need lumber,
you gotta cut a tree down.
If you want water, you gotta pull the
bucket out of the well.
All of us
agree with that, and that's the sunnah of
the prophet
The difference is what? When the kafir
cuts his wood or gets his water or
does whatever, makes his money, earns his living,
cooks his food, he says, look how smart
I am, look how competent I am, look
how good I am. And when the believer
does it, he understands what I did is
nothing. Even that's ability to do that is
a gift from Allah,
and he thanks Allah for all of these
things.
This expression of istiana,
it appears in the Quran.
Allah says, what?
How is it done? How is it that
you seek help from Allah
One might say, well, if we're gonna end
up putting our hand in the in the
in the cause and effects of the dunya
anyway,
How is it that we seek help from
Allah only and without any without any partner,
no one other than him?
By 2 things, by salwar, by patience and
steadfastness.
Because the things you want, you're not gonna
get them right away.
You ask
and then you work, knowing that he's the
one who gives to you.
Someone will say, oh, you've been making dua
for this thing for the last 30 years,
40 years, you still didn't get it?
Doesn't hear you, doesn't care,
doesn't exist. All of these people
have shaitan puts in their ear. Sometimes you
don't need shaitan, sometimes other people do a
better job, sometimes we don't need other people
because we do a good enough job ourselves.
May Allah protect us and forgive us.
Allah himself explains in his book,
this sabr, be patient. You make the dua
for something, it may happen a 1000 years
after you die.
It may happen on the day of judgement,
but
trust me, it's going to happen. Be steadfast
in your asking.
And then this prayer.
Allah says that when a person says to
him,
he says, this is the contract between me
and my slave,
and my slave will now receive what he
asked for. And then you say,
Guide guide us to the straight path, the
path of those that you
have blessed,
not the path of those who you
are angry with, nor the path of those
who have completely lost the plot, who have
completely gone astray.
Is
something that a person can use in order
to get all of their needs fulfilled.
Saying it in the salat is like.
Even a person has some need that they
have, a person look at this, that they
have this. Imagine a person there are 3
in the beginning of this that a person
praises Allah
through.
These are the words of praise that make
the lord pleased with you.
If we were to praise Allah with our
own words, we would come up with
something that is insufficient.
We would come up short.
Rather the Rasul Sallallahu Alaihi Wasallam, he himself
used to say to Allah when he
made dua,
He says
that how exalted are you? How far are
you
beyond the the the grasp of any perfection
that we can even imagine?
We're not able to we're not able to
express properly. We're not able to contain your
praise.
Rather, we admit that you're the only one
who knows even how to praise yourself.
So this is a gift Allah gave you,
that these are the words that are like
they unlock they they're like a key that
unlocks a door. What's on the other side
of the door is whatever
whatever the slave wants from Allah ta'ala. As
long as you keep this ahad, which is
what?
That we only worship you and we only
seek help from you.
Not through your degree, not through your passport,
not through your nationality,
not through your tribe,
not through your
physical well-being,
not through any of those things.
The is very important. What a person thinks
inside of their heart when they do something
is very important. 2 people may do the
exact very exact same thing. They may even
come to the same masjid and pray the
same salah.
But because a person thinks, look how pious
I am, that person resembles a belief. They
don't resemble a believer.
Whereas the person who says, look, how fortunate
I am, Allah Allah
from all of all of the creation
of Allah. Somebody's at the hardware store, somebody's
at Target, somebody's buying shoes, somebody is, you
know, at the coffee shop, somebody's at the
metro station, somebody's,
you know, going to the airport in this
Mubarak hour.
Maybe even they're Muslims. They have an excuse.
They're travelers. They Jum'ah's not farmed on them.
That's okay. We don't have to say bad
about other people. We can think the best
about other people, but still still, out of
all of all of those people, Allah chose
me to be in his house and his
house.
That this is the most sacred and the
most holy of gatherings in this moment that
only the ones Allah loves, he gathers them
in his house, and the people he doesn't
he doesn't give this honor to, we don't
even say he doesn't love. We say the
people he didn't give this honor to, he
left them dispersed to the corners. The person
who comes to Jum'ah like that, for them,
truly their Jum'ah is Mubarak.
Truly their Jum'ah
is
May Allah
give us tawfiq. May Allah make us amongst
those who understand the that
we we we when we have a need
from Allah that we recite it, we think
about it, we remember it.
And Allah fulfills our our needs
through it, like he fulfilled the needs of
our forefathers
before us. That Allah accepts our salat through
it, like he accepted the salat of our
forefathers
before us, that Allah honors us on the
day of judgment
through it, like he honors the one that
he loves through it on the day of
judgment.