Hamzah Wald Maqbul – Riyad alSalihin And Indeed I Love You Ribat 06042023
AI: Summary ©
The transcript discusses the meaning of "fitna" in the Bible and how it relates to the mind and body. The sermon from Sayid Mu'adh bin J Qaeda uses the combination of musal internet and du homework to show and manifest one's slavehood. The speakers stress the importance of praying for the Lord, not reading the Quran, and not criticizing mental health. They also discuss the use of "naught is enough" in Muslim culture and the importance of not giving up mental health and not giving up on one's beliefs.
AI: Summary ©
So the first narration is from
that
the Messenger of Allah
at the end of every prayer would seek
refuge
using these words,
O Allah, indeed I seek refuge
with you,
from cowardice
and from
miserliness,
and I seek refuge with you,
that I should
be returned to,
a decrepit age, that I should become so
old that I've become helpless like a child.
That's where the where
the comes from that day. I should return
back to that
condition of helplessness.
And I seek refuge in you from the
torment of this world, and I seek refuge
from in you from the torment of the
grave.
Your fitna is in its,
as meaning. The meaning of fitna literal meaning
of fitna is is is torment.
And then the majazi meaning,
the metaphorical meaning is that test that you're
gonna fail or that there's a great chance
you'll fail,
in which is going to result in torment.
And so
this is one of the things for those
who read the result of Ibn Abizaid, which
maybe only you.
The Ibn Abizaid, they nicknamed him Malika Sahir.
Both of all 3 of you, I guess.
Malika Salir because of his
between the mastery of and the mastery of
hadith.
And so his rusala is a very unique
work,
and a very special work. It's one of
the first, of the compendia of fiqh that
were,
written and spread far and wide in the
Ummah.
It's one of its
commentaries was written by Qadhi Abdul Wahab in
Baghdad. So it's spread far and wide to
Andalus, to Morocco, etcetera.
And,
you know, copy sitting right here
with the, with the.
If a person wants to know, you know,
what it is that I,
spend my life, and wish to spend my
life on, it's these two things that are
right next to each other.
And so the,
the book is a unique book. Why? Because
he
writes it
as a guide of how a person can
follow the sunnah. Obviously,
the heikah of the 5th is according to
the Madhav of Malik because you have to
have things be internally consistent.
But he one of the interesting things that
he does not only tells the lafo of
the tashahood, which many fiqh books will not,
but, he also
includes a set of duas that a person
is supposed
to say at the you know, after the
and after the salaf of Islam and the
prophet
And I know many people. I've I've met
people. You know?
I met a man, a very intelligent man,
a very,
intelligent man. His Arabic is so good that
he can,
make verse and extempore.
And, I've seen it before that he's he'll
sit in there like imams and that will
sit in, like, listen listen to him do
this, and they're impressed by it.
And, however, he said to me he said,
I wasted my life reading FIP. I should
have just read Bukhari.
And, I said, I read both of them,
although maybe not to the degree that you
are talking about.
And, I feel like you you you're right.
You did waste your life reading whatever you
read to say something like that. At any
rate, with all love and respect for people
and, yeah, to,
you know, admitting what their virtues are and
accepting them.
Coming back to the issue, there are a
lot of people who read these books, John's
children,
and then they say, oh, this is just
like, like
our forefathers taught us. Whereas, really, you know,
if you wanna open the books of hadith,
all of those things in those they're all
there.
They're all there. You'll find them in one
place or or another, and it takes someone
like or someone like, you know, Hatib,
and the to make it even something that
would
be something you can have in one volume,
rather than having to research several very long
books. So one of the things he has
is something similar to this in,
in wording.
He says that, that he used to he
used to seek refuge
at the end of his prayer,
from cowardice
and from
miserliness, miserliness being a type of cowardice that
has to do with how you spend your
money.
And he sought refuge in Allah Ta'ala that
he should return to,
the most decrepit of ages, meaning return to
the state of helplessness like a child.
And that, from the punishment of this world
and the punishment of the grave.
And,
narrates another hadith. This is a very
it's a very
beautiful
hadith, and it's interesting for
a reason that I'll mention as well after
translating,
its contents.
Sayid Mu'adh bin Jabal
who narrates that the Messenger of Allah Sallallahu
Alaihi Wasallam took him by the hand and
said, oh, Muad,
indeed,
I love you. Okay. I have love for
you. He says, and I give you this
wasiya.
I give you this,
I give you this bequest.
Umuad,
don't ever leave after every salat that you
pray at the end of it. Don't ever
leave
saying,
oh
Allah,
aid me
upon
your vigor,
your praise and your remembrance, and upon your
shukr, upon thankfulness to you, and upon,
upon
worshiping you in a beautiful way, in a
way that's
colored in Ihsan.
So this hadith is
interesting
for a number of reasons.
One of which
is that this is from the musal salat.
You familiar with musal salat?
You familiar with them? So musal salat are
the tran the hadith that are transmitted with
some sort
of some sort of,
descriptor or adjective or action that is above
the actual words, the method of the hadith.
So there are musal salat that these are
the hadith that every narrator of it is
from the Ahlulbayt of the prophet
These are the musal salat. Every narrator of
it is a woman. These are the musal
salat that you know, this musal salat is
what? It's transmitted with the unbroken chain from
the messenger of Allah
With every narrator, when they narrated it to
the next person, they say, I also love
you. So and I also give you this
bequest
that after you're done with your salat, never
ignore saying
You'll find it,
you'll find it it's one of the actually,
many of the, I would say, that if
you were to compile a collection of them,
if the collection is more than, like, 10
or 15, most of the musal salat are
probably the'if. This is one of the ones
that is actually well transmitted.
The the both the method of the hadith
is sahi and the the the the salsal
that's that goes with it is also sahi.
So like I heard from my sheikh,
Usajee Mawana Hassan,
and he heard through his sheikh in the
sunnah that goes through Azr Sheikh Zakaria
and goes through
to the different narrators that goes through to,
Sayyidina Muhammad
That I also
love you, all of you who are gathered
here today. Indeed, I love all of you,
and, I give you this bequest and this
that
you never
omit
or leave out after every single one of
your prayers to say,
Oh, Allah, aid me in your remembrance
and in your, thankfulness
and in worshiping you in a in a
beautiful way, in a way that's,
imbued with Ihsan.
And this is also what because the thing
is a dua, like,
like, you know, as the Tanvi said and,
like, undoubtedly, the from before him said,
when asked he asked he was asked, like,
why is it that you know, like, why
do we have to make du'a? Allah already
knows what we need. He said, the point
is not to inform Allah of your needs.
The point of the du'a is not to
inform Allah to Allah of your needs,
but it is to,
show and manifest your slavehood to Allah
And so the person who asks
for help
in even worshiping him.
This is a a supreme manifestation of a
person's slavehood in front of the lord.
It's hard enough to to
to ask for your needs.
If it was easy, everybody would have done
it.
But
in asking for help for Allah's worship and
Allah's praise, which sadly many people actually even
when they do it, they act like they're
doing Allah to Allah a favor.
They say, I've been making du'a for so
long, and my duas haven't been answered. I've
been worshiping Allah for so long. This is
the we have this collective
collective problem.
Right? The whole shikwa job shikwa. Why is
it? You, Allah, we've been we're the ones
who say la ilaha illallah and, like, why
are we the ones who are downtrodden?
So what? Do you want a gold medal?
Like, what do you want? Pat yourself on
the back?
You know, what do you want out of
all of this?
As if you're saying to Allah, like, I
did my part of the bargain. There's no
there's no it's it's all one-sided. There's there's
no, you know, we're not doing anything back
for him. And this is what to ask
Allah to make dua to help you to
remember him and to help you to be
thankful to him and to help you to
worship him in the way that he deserves
to to be worshiped, which is that is
you worship him as if you see him,
and if not, then to know that he
sees you. It's a supreme manifestation of slave.
Other people are not even familiar with this
manifestation of slave.
The idea didn't occur to them except for
except for they learned it from us or
someone who learned it from us, and they
just copied it afterward. Otherwise, if you were
even to look at, you know, the the
the the the dean of other people, look
at the Christians,
one of the greatest one of the greatest
proofs,
open and shut,
proofs that they're,
the person who was crucified was not Said
Nai'i Salam.
Is that this is the one sentence in
the entire,
in the entire,
Bible that's still untranslated
out of Aramaic even though the oldest copies
they have of the Bible are in Greek,
which is a language that Sayedna, Isa, alaihi
salam, never even spoke
and did not understand,
through any normal means at any rate.
Oh, my my lord. Oh, my lord. Why
have you forsaken me? They say that this
is even Christ doesn't have this much
slavehood that he,
put in front of Allah, that the question
should come up as if he's
owed something else other than this. So why
have you forsaken me?
Why'd you leave me behind?
Obviously, said no, alayhis salaam, wouldn't have said
that.
So it's a weird, like, little Easter egg
that they they carry around with them as
a proof against them on the day of
judgment. It's not something that you can easily
explain or readily explain even in this world.
But,
you know, that's what the other Adyan, that's
what their gold standard is for
worship. You do something, and then I get
something. And you say there's Allah gives from
his fable, from his generosity.
We don't we owe everything. We're owed nothing.
So the person who thinks of it that
way, they think of also the obedience of
the gift from Allah
and the shukr
and the and so this is the wasi
of the prophet
too. Sayyidina Muad bin Jabal,
who he loved and who he
declared was
haram. He was the faqih. He was he
was the the one who was the most
learned of people of what is
halal and what is,
haram.
And, this is this is his wasiya to
him. And through this Mubar chain, this is
the I received from my and this is
also the I gift to you as well,
those who are physically present and those who
are listening as well.
Abu Hurair
who, said that the Messenger of Allah
said, when one of you makes tashahood,
let him seek refuge in Allah from 4
things in their.
And this is also these things are mentioned
by Ibn Abi Zaid, in his
for the end of the for the end
of the prayer.
The person should say, oh, Allah, I seek
refuge in you from the
torment
of, hellfire
and from the, torment of the grave
and from the,
torments and difficulties and tribulations of life and
of death
and from,
the evil of the, the the torment of,
the false messiah of the
Dajjal. There's so much to say about that
as well, especially that last, piece,
that last part that's mentioned about the Masihid
Dajjal. I recommend anyone who hasn't been able
to do so to go on to the
SoundCloud and listen to the recording with regards
to the, descent to say
Nai'Salaam before the end of time and
the
the Dajjal as well.
When he
would stand to pray
from the last things that he would say
between
having finished the and
between saying salaam and the salat.
He would say, oh, Allah,
forgive me, that thing which I put forward,
meaning my misdeeds.
Obviously, the prophet has no misdeeds, but those
things in his context it means something in
our context. It means sins and misdeeds. In
his context, it means those things that he
wishes he could have done better. That he
did, but he didn't do them in the
way that he felt he should have, and
none of the things that he did, sallallahu
alaihi, solar sails.
And that thing that I withheld, that thing
that I didn't do that I wish I
would have
done. In in our context, this is what
the the things that that best fit this
are the sins, those sins of omission, the
times we should have prayed that we didn't
pray. We should have spoke up, that we
didn't speak up. The times that we should
have done something when we held back.
So thus I I see,
oh, Allah, forgive me for the thing that
I put forth that I shouldn't have and
the thing that I withheld that I shouldn't
have and that thing that I did in
secret,
that I shouldn't have and that thing that
I did, in public that I shouldn't have.
And,
my the Israf,
that that wastage
in in the things that I in my
affair,
and that thing that you have more knowledge
of than me. That all all of these
things I mentioned, there are other things that
you have more knowledge
of than me about my own sins. Forgive
that as well.
You're the one who puts things forward, and
you're the one who who withdraws things to
the back,
and there's no god except for you.
Muslim. And something also from this wording also
is there in
in the litany of that he gives for
a person to read at the end of
the prayer.
Tentatively
in his and in his.
Transcendent are you, oh Allah,
our Lord,
and by your praise,
oh Allah, forgive me.
And so this is, I think because a
lot of us learn how to pray when
we're kids,
and a lot of us,
who don't learn how to pray when we're
kids, we learn when we're
grown up, learn from people who also learn
how to pray when they're kids. And so
the thing is, what, in Raghu, say this
3 times, and then in Sajja, say this
3 times,
which is fine. The thing that you were
taught to say 3 times in Raghu and
Sajja is probably valid. And so unless someone
told you, like, you know, say, abracadabra or
what number. But, like, you know, you know,
The reality that the the has what is
that there's nothing in particular prescribed to say
while you're in ruku or in sajda.
In ruku and sajdah, you're not supposed to
read the Quran.
In ruku, in general, you don't make dua.
You make it in sajdah, but you praise
Allah in both of them and you glorify
in both of them and you make dua
in the sajdah,
unlike in the ruku.
And so there are a number of different
things that are narrated from the prophet sallallahu
alaihi wa sallam. So one wonders, well, why
is it that, like, every Muslim kid, you
know, in Maktab is taught, you know, to
say
in the ruku and
in the sajdah?
It's because it's narrated
that,
when the ayah
was read, Rasulullah Sallallahu Alaihi Wasallam, it's narrated
from him that he said,
place it in your side. Let me say
this. This is a good thing to say
in your side.
Uh-uh,
that, you know,
what's the and he's he's reported to have
said,
the place is in your ruku.
But there are many things. If you read
the athaar, there are many things that the
prophet used to say in the sajdah and
the ruku. And there's also many things you
can say that are not
narrated from him, but you learn from what
the types of things that he said, what
you can say as well. And obviously, the
words of the messenger of Allah sallallahu alaihi
wa sallam
are are are the greatest and the best,
but a person learns how to worship the
lord
from the one who came
and taught us from the one who sent
to teach us,
what those things are.
Muslim
that that said,
Aisha She said that the messenger
would say in his in his ruku or
in his sajdah.
Both are the both of them are the
that the one who's emphatically
above any blemish, transcendent above any blemish.
The most emphatically holy and sacred, which again
means set aside unlike the creation, transcendent above
the creation, free of any blemish or any
shortcoming.
The lord of the angels and of the
spirits. Obviously, Allah is the lord of all
things, but the mention of the angels and
the spirits is in this it's in the
context of
of of of of of doing
and the taqdis of Allah that the the
most holy and most pure
from the taint of physicality,
from the taint of carnality
are are what? The angels and spirits.
That, person that this is the what the
used to say.
Murabit Al Hajj
would say this in his sajdah to the
point we could hear it.
He's the one that I,
that that the the one that
I saw, you know, saying this this thing
in the in the salat.
The only other person you'll hear saying this
most people
is perhaps,
you
know, green party desis in between every 4
rakas of the Tarawi.
So those are.
But this is a It's narrated from the
prophet
If the red party has an objection that
you guys are doing bidah,
maybe you are, but this one thing is
not a bidah.
This one thing is is is pakkat solid.
Someone asked actually, Mufti Palan Puri one time,
the former, southern Mudaras of Deoban, if it's
a sunnah, did say this between 4 rakas
of Tarawee.
He says it's not a sunnah, but it's
a very nice thing to say.
So Muhammadan, he he he says that I
don't I mean, he's he's the one who
taught Bukhari for god knows how many decades,
and knew it inside out.
And so he's like, alright. Look. You know,
I don't see that it's transmitted in that
Munas Saba in that occasion,
that is transmitted from the aslaf that this
is something to say. But at the same
time, it's a wonderful thing to say. There's
nothing wrong with saying it. Just Amanat that
he was saying that it's not a sunnah
at that point. But it is a sunnah
in your and in your and
it's a beautiful thing to say.
It's narrated that he said,
as for the ruku, that the that he
said to the messenger of Allah
said, as for the rukuur,
magnify in it the Lord.
Magnify meaning all the Musayah
says, talk
about
his talk about magnify
magnify,
in it the Lord.
And as for the sujood,
then then exert yourself in making
dua at that time. Why?
Because
that it is it is to be right
rightfully expected or expected by right that the
the the dua that's being made at the
time of Saifedah will be answered.
Fun, true story.
I heard from Sheikh Hashim. Sheikh Hashim was
in town the week I was gone.
Otherwise,
you know, otherwise, I would have have
brought him here
even if against his own will.
He actually said this. He said this that
there was a a when he was, I
think, in, like, somewhere in the East Coast,
that there's a junky
that came in random random came into the
they're, like they called the Masjid. It was.
It wasn't a masjid because there was not
that many Muslims anywhere at the time that
he knew of,
or that he was connected with at any
rate.
He said that there's a junkie walked off
the street
and,
wanna take Shahada. And they're like, sure. But,
like, what how did you like, why? What?
Who? What? How did this happen?
He said that he he was
addicted to narcotics.
So badly, he stole from his loved ones.
His wife left him. His kids cut themselves
off, lost his job, lost his nobody nobody
knew him anyway. He said that he was
in such a bad place, and he tried
quitting, and he would relapse, and he just
couldn't do anything. He was completely, like, at
his wit's end.
And,
he said that he saw a picture of,
like, a Muslim prank somewhere, like, at a
library or something like that of someone making
such that, and so the thought occurred to
him.
Man, if god's gonna listen to anybody, he's
definitely gonna be listening to this guy. He
sees his face on the floor and everything.
So he went home and made for the
whole night
and,
just prayed that, like, this thing, like, just
help me from this thing.
And, in the morning, like, you know,
whatever made sense to him to kind of
figure out, like, you know, where these people
are and, like, connect with them or whatever,
join their program or whatever.
And, you know, that's that's that's a that's
a big deal. You know? Those types of
thoughts, people don't have on their own. Allah
puts those types of thoughts in people's hearts.
And they're undoubtedly you know, this is the
nizam of Allah to have his father in
the creation.
That he puts these things there to help
people, sometimes supernaturally,
when there's nobody.
That he's the one who,
answers the the one who's, like,
raw, like, depraved with with need when he
calls upon him.
And so this is what the prophet was
saying. He said
that it is it is like to be
expected by right that the dua that you
may make when you're in,
that it should be answered. It's kinda cool.
Makes you kinda wanna
make. Right?
Right?
Like, you know, like, you're like, oh, That's,
like, boring. K. K. I'm done. I already
paid. Or, like, okay. After the classes.
But now you're like, okay. Like,
that's cool. Like,
I have stuff I wanna ask for too.
Muslim
narrates another
narration similar to to the first one in
its, in its import
and its meaning that the closest,
slave is to
his lord,
is when he is,
in prostration, when he's in.
So don't miss out on the opportunity at
that time to ask for Allah, to call
upon Allah and ask ask for for for
things from him
much greatly.
Narrated that the Messenger of Allah
would say in his sujood,
O Allah,
forgive me my sin,
all of it.
And,
forgive me my sin, all of it, the
minute
sins and the great sins,
the first sins and the last sins, those
that were done in public and those that
were done in
private. All of us are in need of
the mercy of the Lord. The Nabi salallahu
alayhi wa sallam who had no sins at
all taught us
these duas. But, you know, he taught them
to us. Allah in
every moment
increases and augments his rank higher and higher
because we, the ones who need,
the forgiveness, would have not have known how
to obtain it if it wasn't for,
him teaching us. So him saying it wasn't
in vain, it it augments his rank in
every moment because,
this is the the the
the air that that we breathe with our
with our not with our,
not with our our physical lungs, but with
our and it sustains and it keeps it
alive.
All of us all of us need it.
All of us need it. It's good to
learn the duas inshallah. You're not perfect.
You know,
a cursory survey of options will reveal that
killing yourself is not gonna help. So we
may as well we may as well learn
these duas and and keep asking for them.
Allah Ta'al, forgive us.
That I, followed the prophet
one night.
And I,
felt,
when he was,
in
that
he was saying,
glory are
glorious and transcendent are you above blemish of
the Hamdika, and to you is praise.
There is no god except for except for
you.
And then in a narration,
my hand fell upon
the,
underside of his feet
of his Mubarak feet
while he was in in the masjid,
which means that I because the rooms are
all connected, so either he was on the
Masjid side or it means that he was
in
sajdah. And his 2 Mubarak feet were posted
up, meaning they're upright,
like they are in.
And he and this also indicates to you
how big
how big the dwelling space was.
And he was saying at that time,
oh, Allah, I seek refuge in your
pleasure from your anger
and in your
forgiveness from your
punishment,
and I seek refuge in
in you from you.
I am not able to encompass
your praise.
Rather, you are the only one,
or rather, you are can only be described,
by the way that you praised yourself. You're
the only one who's able to encompass your
own praise.
This
expression right here,
This is one of the most beautiful
expressions of the tawheed of Allah Ta'ala
uttered
in human language ever.
Again,
nobody ever said things like this before,
that I seek refuge in you from you.
The idea is that you see Allah
behind all things, that all things come from
him and go to him.
Rather, most people will say, oh, you know,
there's a lion chasing me. Allah asked asking
for help and not getting chased down by
the lion.
Oh, Allah, this problem is causing problems. You
help me against that problem.
The
understood that the entire loop, what the whole
thing is, everything controlling all of it was
Allah to Allah. It's very difficult to do.
It's very difficult to do.
It's good. I can talk about, how wonderful
the is. The next time something happens to
me, I'll be like, Allah, this guy spoke
out of, you know, like, out of the
sky. Right? Why? It's hard. It's hard to
do. Admittedly,
as a, as a person who struggles with
it myself,
it's hard to do. And what happens is
people say stuff like this. They're fakers.
Many of them, not all of them. But
imagine what the maqamah that Nabi salallahu alayhi
wasalam is that even even if it wasn't
for him, the fakers wouldn't even know how
to fake.
He's the one who set the the madar,
the standard, and and all of these things.
That those who reached anywhere in which these,
you know, things start to become manifest and
real to them. They reached there because of
they're following the path of the rasul sallallahu
alaihi wa sallam, and the fakers only know
how to fake because they saw it from
him. Otherwise, it wouldn't occur to anyone to
say any of these things ever.
Muslim.
He said that we were with the messenger
of Allah sallallahu alaihi wa sallam,
who said, when he said,
is one of you overwhelmed or unable to,
earn
in every day
a 1,000
good deeds.
So a man, from those who are sitting
with the messenger of Allah sallallahu alaihi wasallam
asked,
how can a person earn a 1,000 good
deeds? He said, sallallahu
alaihi wa sallam, let him,
make the tasbih a
100
a 100 times,
and he will earn a 1,000 good deeds,
or, he will have, cast off from his
burden a 1,000 sins.
And then there's a discussion afterward. Is that
is it or or and?
Is it either you'll get the 1,000 good
deeds and get a 1,000,
sins unloaded, or is it you get a
1,000 good deeds and a 1,000
sins are unloaded? That both of these narrations
come. And,
it's mentioned that
that that,
that there are there are also narrations in
which it's mentioned as both.
So this is the Tasbih. Right? They our
friends,
you know, sometimes they say carrying the Tasbih
is like a.
Right?
It's they they they say carrying the tasbih
is a, a reprehensible innovation. Yes. In the
sense that the prophet didn't use to carry
around with him.
You can say that. But the aslaf in
general, by the time of Hudhasan al Basri,
you know, he he was the one who
asked the same question, and he said, look.
You know, it's become already recognized amongst people,
the Ummah, as a sign of shayah of
right or shayah of righteousness
amongst people. They obviously didn't have a problem
with it. So if you're gonna say, you
know, like, you're a bad Muslim because you
don't carry a tusk behind with you, that's
a problem.
But the fact that a person should carry
it, it also shouldn't be a problem. And
this is also something for a person to
think about, that if it's a sunnah, it's,
you know, narrated in Muslim,
that a person should say it has to
be a 100 times. One might understand why
it is that a righteous person would carry
a string with, like, a 100 counters in
it.
Given that we've already gone through several different
that the prophet
prescribed as saying things a 100 times.
And so that's good. It's good. It reminds
you to of doing it. If it's becomes
a fashion,
then that part's bad. Don't do that part.
Someone wants to count. They're like, well, what
if I like counting on my hand and
count on your hand?
Said that the prophet said,
every day,
there are, for every for every limb,
that a person has an obligation to give,
charity, to give sadaqah.
And every time a person says,
it counts as a charity, and every time
a person says,
it counts as a charity, and every time
a person says,
it's a sadaqa, and every time a person
says,
it's a sadaqa.
And commanding to that which is right is
a sadaqa,
and forbidding
evil is a sadaqa.
And what will
suffice a person from the entire count that
if they do it the entire count is
is is sufficed,
is that a person should pray,
2 rakat at the time of at
the time after the sun lifts
off the horizon,
until the time,
of.
And, you know, there's a lot of
because the prayer is something that engages the
entire body and has all of these things
mixed into it. Someone says, how is there?
And no one will see that a person
is praying at that time,
except for it's also an enjoin enjoyment to
prayer. And even if a person isn't seen,
at least that person is,
absent from
the of other people at that time, a
time that people are,
people are people are engrossed with thoughts with
regards to their
dunya.
It's narrated from her that
prophet left from her one morning
when she was,
when
when he he went to go pray the
subhah prayer, the fajr prayer,
while she was sitting in her place of
of prayer.
When he returned after the sun had risen,
she was still,
sitting in that same place.
And so he asked her,
you remained,
in the same
condition that I left you
in?
And she said yes.
And so the prophet
said,
I have said 4 things
after I left you
3 times.
If those words were to be weighed
against all the things that you were saying,
since I left you,
it would have
outweighed them.
And, what are those what are those 4
words or 4 expressions?
Transcendent is Allah
and to him is above blemish and to
his is praise,
the number of his creation.
As much,
creation is mind boggling in its number. So
that I say
the number of things that in creation.
And I say it the number,
of,
his, you know, the pleasure of his self
and the,
weight of his throne, which is huge given
that the throne is
physically larger
and more magnificent than all the rest of
the creation is put together.
And,
I say
glory is Allah to Allah, but glory to
Allah to Allah, transcendent above,
blemish, and to him is praise,
as much as the
ink needed to write his words.
And
the is from his own
creation. So it's in itself, it's an expression
of infinity. It's it's not from his own
creation. It's from his own, I apologize,
from his own,
attributes. It's not from his creation. It's from
his,
attributes, and so it's therefore, it's infinite.
And so this is also should be part
of a person's word of things that they
say in in the day. In a different
narration, the prophet mentioned the words and the
the expression separately.
And in the narration of, he then says
all of them in order one after the
other,
but he says them all three times.
He it's narrated from him,
from the prophet
that he said that the likeness of the
person
who remembers Allah Ta'ala or who praises Allah
Ta'ala,
his lord, and the one who doesn't praise
him is like the difference between the living
and the dead.
You say, well, do you have to, you
know, talk about your religion all the time?
Do you have to talk about deen all
the time? You have to remember Allah to
Allah all the time.
You know? Like,
my wife's
lovely, but sometimes a hater relative.
Hate her
and hider at the same time relative
who, you know, when she called, like, from
her from her to give a ban at,
like, some party before the wedding.
And she, like, whispers to my mom, like,
do these people have to, like, ruin everything?
And I said, like, we're at a wedding,
not a Janaza. Right?
It's ironic.
It's ironic. It's a wedding, not a janazah.
Because the messenger of Allah,
what did he say? It's the likeness of
the person who remembers his lord,
and the one who doesn't remember him is
like the the the living and the dead,
the likeness of the living and the dead.
And in the narration of a Muslim is
what? The likeness of a house in which
Allah is remembered
versus a house in which Allah is not
remembered. It's like the living in the like,
the grave versus a living house versus a
grave.
How
Wonderful
person, probably more righteous person than me. But
I'm just saying that was kind of it,
you know, in the list of, like, all
time dumb things to say. And Allah forgive
us all for I I have I have,
like, 3 or 4 entries on the top
ten list. So, you know, not trying to
judge nobody.
You know? But it's it's no
nobody knows any better until until they learn
Allah give us all the style. It's good.
Go home and, like, make liquor in the
house a little bit. It's okay.
It's good. It'll it'll bring baraka into the
house. It'll make a house worth worth, living
in rather than something that people don't remember
in the next world and cast themselves and
their loved ones out over. Nobody wants to
go there. Nobody wants to be in that
situation.
Who
he, narrates that the messenger of Allah
said that the Lord most high said,
I am as my slave thinks of me.
Obviously, there's more to it, but
that's a big deal. Right? I am as
my slave thinks of me.
And in in in another narration
that he'll
say those words and he'll say, let this
so let my slave think of me whatever
he wishes. So if you think Allah is
out to get to get you, then maybe
he is. You know? And if you think
of Allah to Allah as being merciful, Allah
to Allah being
compassionate
even if some people don't like that word.
If people think of Allah
as being, you know,
gentle with the person, then that's what's going
on. I mean, think of it this way.
Perhaps the wrong crowd to bring it up
with, except for maybe, I think, Abu Hamid
will know what I'm talking about.
K?
Imagine
you're you're in love with a woman. She's
in love with you. Okay?
And then all of a sudden, one day,
all she's talking about oh, you don't really
love me. You don't really love me. You
don't really love me. I said, what are
you talking? And then you're like, oh my
god. I bought you this gift, and I've
spent all the time with you. And I
said these nice things to you, and you
wanted, like, you know, cheeseburger and fries, and
I went and got it for you. No.
You don't really it's just paranoid that somehow
or another, like,
you know, and you're not gonna stay with
me. You're gonna leave, and
just as a,
a dedicated alpha male, okay, would this make
you happy, like, with this situation, or would
it annoy the living smack out of you?
It would annoy you. Right? Shake down, sir.
Yes, ma'am. You know I'm here.
It would annoy the smack out of him.
It would annoy the smack out of him.
I know you're here, and I know you're
not the type of person who would do
that. And I also know that you're armed
and that this barrier is not thick enough
to stop a bullet. We didn't get the
plexiglass yet. You know? We have some, you
know, high hunt. We have we we have
a very humble
setup over here. We haven't bought the plexiglass
bulletproof thing yet. Right? So trust me, I
thought about it. Right?
You're not the one to do it, and
I ain't the one to get get
capped.
It wouldn't be endearing, would it? Right? The
lord the lord gives so much to us,
so much. And and you you know what?
A person like, no. But I'm so bad
that I committed. So Allah already in advance,
like, by just saying, ask for forgiveness, and
I'll forgive you. Don't ask. I'm gonna forgive
you anyway.
So that's not good. It's not a nice
way of being with the Lord to be
like, oh, you know, I'm gonna go to
* for sure and I'm this and I'm
that and, you know, Allah's out to get
me and this. Even the thing that you
think is a test and you think is
punishment, there's, like, a 1,000 mercies in it,
and you just you're not able to see
it because you're so obsessed with yourself.
And, again, it doesn't mean that, like, you
know, like, sin is okay or that, like,
you know,
whatever.
But but the point is is that what
that I am as my safe thinks of
me. A person should be like, okay. You
know, I may have let myself down, but
Allah is never gonna let me down.
You know? That itself that itself, in it
is right there. Just to think about that.
That's why you already accepted inside of that
thought. The premise of that thought even being,
you know, uttered in the secret of a
a man's heart already accepts that there's Allah
is god and there's no god except for
him.
You know, you're not thinking about, like, no
Krishna and, like,
you know, stuff in there at that point.
You know? Except for maybe as a person
who like, historical figure or whatever. But I'm
saying you're not thinking about, you know, like,
Pantheon and that Zeus and, like, Marvel characters
and DC characters. You're not thinking about any
of that stuff at that point. Right?
That that person is thinking that, like, I
might have let myself down so many, but
Allah Ta'ala will never let me down.
Then that's like, okay. Yeah. Like, you know,
he did good by you, and you're, like,
appreciating. It's a good sign.
Anyhow,
Allah ta'ala said and there's so many things.
Okay. If I say anything about psychology, all
the clinical psychology people are gonna gonna be
like, oh, you're not qualified to talk about
that because it's not your training. Okay. Yeah.
I get it. I'm not bye, everybody. Listen.
I'm not qualified to talk about clinical psychology.
So if you guys have episodes where you
have, like, you know, breakfast with the hamburger
on the moon,
and things like that, please go see, like,
a a psychiatrist. Don't you know, I'm not
gonna prescribe you anything. I'm
go. But for the rest of us who
have, like, a psyche that we have to
deal with within a normal set of parameters.
Right? This is so much so much of
a person's burdens will be
relieved. You know, the strain that pushes a
person over the edge of insanity.
It it would be relieved by just remembering
that that, okay, I let myself down, but
Alatao is not gonna let me down.
And that's one of the reasons that that,
you know, the modern life is so,
you know, it's horrible for people's mental health
is because of that, because they take it
all on themselves, and they never take time
to remind themselves to make the dhikr of
Allah. Did they ever make the dhikr of
Allah in your place of work or in
your university you went to? No. Absolutely not.
Right? That's why people, you know, have to
have hotlines in order to, like, convince themselves
not to, like, I don't slit their own
wrists or something like that. Right? Which is
the normal person wouldn't have that thought if
they're in a normal circumstance. Something's gone really,
really, really wrong until you get to that
point. Because we have failed states in the
world,
you know, that have no government, no running
water,
no garbage, no toilets, none of that stuff.
Like, literally, people are living in a very
bare bones existence where every hope or dream
a person ever had, you know, was kind
of a joke to even think about. And
the one thing that they thought might work
out for them was crash in front of
their eyes and everybody they knew laughed at
them. And they're not only still mentally put
together, they're happy.
Why? Because, you know, the Adan is there
5 times a day. And even if those
people are not gonna win the Imam Ghazali
award for, like, excellence and, like like, philosophical,
whatever,
intellectual
contribution to Islamic civilization,
but still this much is there, you know,
around them
that, that that they know that, you know,
the lord is there and, like, Allah is
merciful and that,
you know, things are gonna be alright.
What day will come, everything will be alright.
So he says,
Allah, most high, said, I am
as my slave thinks of me,
and I am with him when he remembers
me.
You make the zikr of Allah Allah is
with you.
So I bet I'm such a big sinner.
Okay. You know, you if you didn't think
you're a big sinner, you'd be even bigger
sinner. So welcome to the club. You become
a Sufi. You know, like, you've become you've
become a righteous you become righteous. You've become
pious. You know, welcome to the club. In
that moment, you you made
it. You made it. You made it. You
we made it.
We made it.
Congratulations, everybody. Like,
Someone literally brought a box of donuts to
the riba today. Because what? Because we made
it.
Someone's like, well, that's not a big deal.
That didn't seem very hard. Well, guess what?
There's so many people not making it. So,
so that I am with my slave
while he's remembering me. And if you ever
fall off the boat, just make the dhikr
of Allah
again, and it's all forgive you're back you're
back on track.
Not not everyone's equal.
There's some people who've been ahead and doing
what they need to be doing for a
long time now. But, you know, at at
any rate, we're on the other side of
the line. Now we have another journey within
that place, but we've made it there.
That that I'm with my slave while he's
remembering me and while he's praising me. And
if he praises me inside of his self,
I praise him inside of myself. If he
praises me amongst others, then I also praise
him amongst others that are better than the
ones that he praises me amongst them.
So it can
be both of them are
both of them are narrated.
Yeah.
So that the the the majority of the
narrators narrate it with a with
the instead of.
So,
the
Abu Hurair who
also narrated the messenger
said,
the Mufar I Dun have won,
have won the race.
Here's the they outstripped all the others. Mufared
means what? Fard with a daw, not with
a dawd, like fart. Is it further or
just a no.
Fard with a daw
means, like, 1.
And mufared are the ones who have, like,
singular that have singular focus. Here, the tafrid
that's being mentioned is what? Ibn Alan mentions
that the ones who are singularly focused on
the pleasure of the Lord.
Those people who have a singular focus on
the pleasure of the Lord
and on the highest of ranks,
with him and,
the perfect witnessing of him and the most,
virtuous of states with him.
So those people, the people who did that,
they they won the race.
They outstripped everybody else. And the companions
whom said, who are the Mufaridun,
oh Messenger of Allah? He says,
Right? The ones that are mentioned in the
Quran Surat Al Azaab.
Right? The the the the the the the
men and women who worship Allah
tentatively.
Is not just not not just mentioned in
one place
as being a virtue in
That that that more than one place the
vicar
is mentioned with what
with the qualifier of being done
with plentifulness.
That it's not just you just said it
once and you move on. Someone's like, well,
why do I have to say it a
100000
times? Why do I have to say it
a 100 times or a 1000 times?
I can't say it once. Then say it
once. First of all, people don't say it
once anymore anyway. You know? They don't. No.
Hasen Hu, through whom I married the
and I've sat in the majlis of the
masha'if that he sat with ex with some
exception,
with the exception of Mulan Musa Khan, all
of his masha'if after that that came and
left, I sat in their in their majalis.
Muhammad Musa
my classmates had met him, but he passed
away before I got to before I got
to,
Jamey Madaniyah.
And they said that they dig they dug
his grave. He's buried next to Morana,
Ahmed Ali Lahore
and Moana Sayid Hamid, Mi'adubani of the Jamia
Madaniyah and and Lahore. The 3 of them
are buried in the same, like, in the
same place, in the Mian Asab
graveyard. They said that when they buried the
they opened the grave that the even before
they placed it in, there was,
perfume coming from the grave, and some students
kept the dirt of his grave. I smelled
it. There they met him before Moana Musa
Khan. Amazing. He wrote like a Hashan, which
most people can't even read.
He wrote, like, a 2 volume work on
the left of Jalalah, which is I don't
know if anyone ever did that in the
history of Islam. What does word you know,
2 volume work about the word Allah.
So many things. I may have mentioned some
of the other books and, you know,
and things like that and and there's from
before. So,
Staji, I saw you know, I I know
when people take Be'a, they would come and
take Be'a, they take the from them. The
first the first,
word that that that that they they would
give. You know? I hear
the Bayan from, like, people that come to
take Bea'a. He'll say he'll be like,
you should be saying this this many times
and this that many times and this the
other one this many times.
But, you know,
I know people are busy, and nobody says
they're weird anyway. So
nowadays.
Because they remember when people used to take
those things seriously. Right? We read old books.
You know? People used to make a lot
of dhikr. Even the dhikr we make over
here. This is something like, I think, like,
less than 1 7th of the word
of that we say over
here. And that's, like, part of, like, a
lot a larger word that used to say
in the old days. And that's for the
normal people. The hafad, they're weirdest longer. The
ulama, they're weirdest longer. The people who are
professionally
engaged, you know, in in the work of
being their word is longer. The tablis, their
word is supposed to be longer, and they
don't say it anymore.
The students of knowledge, their word is supposed
to be longer. They don't say it anymore.
So he says, you know what? No one
even says the normal one anymore. So how
about this? The thing that you used to
say a 100 times, say them like you
say it 10 times.
He goes, look. I even know the person
maybe is busy.
He goes, oh, they'll give you even a
discount if you can't do it. At least
say it once. Say
once.
Say once.
Say it once. Because if you come to
me and say that that's too much, I
don't know what to tell you.
There are some people, if someone if you
told them to say Allah and they they
said it's too much and you just said
say the alif, they're still not gonna say
the alif. I'm like again, I'm not, like,
beating down on other people. Like, I'm not
the one who's, like, making so much much
liquor and stuff like that or whatever. But
it's just one of those things that you
realize at some point or another, it's it's
don't feel from Allah that you even get
these things. You gotta try hard. And the
reason the way you get tafir, it's like
a mystery. It's intertwined. If you don't want
it, you're not gonna get it.
You know, you want you need to want
but even the wanted is also you're getting
something. You know? So it's one of those
things you kind of gotta focus. So the
person who's mufado that has a singular focus,
this this is what they want,
those are the people who are gonna make
it. And who are those people? They're the
ones who make the remembrance of Allah,
tentatively.