Hamzah Wald Maqbul – Riyd alSlihn Prayers for Travelers 02042018
AI: Summary ©
AI: Transcript ©
This is a chapter regarding
aiding and assisting
your
traveling companions,
or the companions of people who are with
you, who are your company throughout the day,
whether they be in a trip or whether
they be
whether they be just people who are accompanying
you in different things.
So
says in the beginning of the Bab, in
the beginning of the chapter,
that there are
many ahadith which
indicate that a person should help
their,
companions
who are with them,
like the hadith
or the snippet of the hadith, that Allah
is there to assist his slave as long
as the slave is
there to assist his brother.
And the hadith,
every good deed will be considered as, as
sadaqa, as charity,
and those that resemble those 2 hadith that
were mentioned.
Muslim.
So it's a hadith narrated by Sayna Abu
Saeed
that,
he
that he mentioned what?
That he mentioned,
that while we were on a trip,
a man was coming on his,
riding animal,
and he
was looking
furtively to the
right and to the left,
meaning something was wrong.
And so Rasool Allah sallallahu alaihi wa sallam
noticed
this person who was looking
to the right and left as if he
was looking for something.
And he said whoever,
when traveling,
has
an excess
of space
on his v on his on his animal
or on his animals. So sometimes maybe there's,
like, a herd of of horses or camels
or animals that can carry people and only
one rider.
And maybe somebody else is going and they
their animal is sick or they they don't
have an animal to ride. So whoever has
an excess of space on their animal,
let them give
the
the the ride to the one who has
no ride.
And, obviously, that's something that we can practice
today as well,
The people are going somewhere.
People are
going to some event or going to some
class or going to some,
prayer or whatever.
And there are people who don't have a
ride. They don't have a car. They may
not have a license. They may not have
the money. They may not have gas, they
may not have any number of things.
So the the command of the messenger of
Allah
is that the one who has capacity to
carry people,
that person should carry the one who has
nobody,
to carry them.
And whoever has an excess of provisions,
let let that person use it for the
ones that have no provision.
Meaning what?
Meaning if you're traveling and you have food
and somebody doesn't have food, or you have
money to buy food and restaurant, you
can
stop at a grocery store and,
you know, instead of going to
a restaurant, you can stop at a grocery
store and get something that's maybe simpler, but
then everyone can eat.
If a person at work doesn't have food
or forgot their lunch or whatever,
or a person at you know, during a
trip, you know, or during Hajj or during
Umrah or during whatever, if you buy something
for somebody while while traveling, it's a good
thing. All of these things are considered to
be and,
it's a tradition of the Muslims, and it's
a tradition of sunnah that the person who
has should buy for the person who doesn't
have. This is one of the reasons Rasulullah
salallahu alaihi wa sallam,
he praised the people who went on hajj
that brought an excess of provision with them,
more food and more money. And
he he chastised those people who would go
on Hajj without making proper preparations for themselves.
That there were a group of people that
they said we're going to go on Hajj
and we're gonna trust trust in Allah subhanahu
wa ta'ala. And the messenger
Allah said, what do you mean trust in
Allah You're just going to go and beg
everybody for food and you're gonna ask them
for stuff? That's
not what trusting in Allah
means.
So it's a tradition of the Muslims that
when somebody is with you, that that you
don't eat alone, that you bring them with
you to eat, and that if somebody doesn't
have a ride or or or whatever, that
you go drop them off somewhere. That's a
good thing.
That's a good thing. And notice the beginning
of the hadith is what? The hadith started
the rasul sallallahu alaihi wa sallam.
The occasion of him mentioning these things is
what? That he noticed somebody
had some need.
That there was a man looking to the
right and to the left.
Meaning what?
Our
kind of American,
mentality is what? And I shouldn't even say
American. It's just like some kind of modern
city mentality. Because there are places where people
are not like this, and there were times
that people weren't like this in America as
well. That our modern mentality is what? Is
that I'm just gonna take care of myself.
I'm not gonna care about anybody else.
And
the reason that people
resort to that type of mindset often is
because there are other people who
don't do a very good job of taking
care of themselves.
And so one wonders how many people am
I gonna take care of if I have
to take care of everybody.
But even that even that mindset is bred
from what?
From a society in which there's no tarbia,
nobody teaches anything to anybody. Because people who
make poor decisions for themselves
traditionally, they'd get chastised by elders or they'd
get chastised by the ulama or they would
get chastised by somebody who knows better, and
they would take the chastising
and they would learn from it, and they
would,
become better.
Whereas nowadays, nobody wants to be told what
to do, so everybody just suffers,
because nobody knows has the basic life skills
to be able to get through life properly.
But, at any rate, this is not a
sunnah. The sunnah is what? Is that Rasool
Allah sallahu alaihi wa sallam, first of all,
he noticed. He would look around and pay
attention to the people around him.
And if somebody is
not doing well, instead of just keeping his
head down and, you know, minding his own
business and not worrying about it, he would
try to find a solution for that person's
problems.
And so many times this happens at school,
at work. What what what happens is that
we don't ask even about the people around
us, whether they're feeling good, they're feeling bad,
they need something, they don't need something,
they need help, they need someone to talk
to, they forgot their lunch, they just, that,
and the other thing. What do we do?
We just kinda let people,
suffer on their own, and we don't really
care for them. And,
you know,
from a very utilitarian point of view,
one could say that, no, we should care
for each other because if someone else is
down today and I take care of them,
then the day that I'm down, they'll come
and take care of me. The fact of
the matter is life doesn't really work that
way.
There are some people who will learn if
you help them when they need something. They'll
learn and they'll also help others. Unfortunately, the
level of tarbia that people have nowadays is
so bad and it's so horrid, and it's
not something that we can even blame others
for. It's becoming so bad even in our
own community.
That what that there are some people when
they need help, they'll take the help, and
when another person needs help, that person will,
pretend like, you know, like they don't even
know you.
In fact,
this is a specific type of sickness in
people
that they'll take when when given,
But when it's time to share themselves,
their whole nafs has like a whole
routine of why it will justify not sharing
with anyone and not helping anyone.
So the utilitarian
argument
is not the argument that that the people
of Deen make, and it's not the argument
that the Rasul salallahu alaihi wa sallam is
making either.
The idea is what?
Is that you give when a person needs
because that's what you do. That's what the
takaza of of iman is. That's what
the the the the the and
the
right of having faith in your heart is
that when people need, you give them,
with no expectation of ever receiving anything back
from them.
Rather, the idea is that Allah subhanahu wa
ta'ala who gives everybody without expecting anything in
return, if you want
to do well on the day that you
return to that Allah subhanahu wa ta'ala, then
you give while you can in this world,
and Allah subhanahu wa ta'ala, when he shows
you how much you gave other people,
he will then say that nobody gives more
than me. You think you gave a lot?
I'll show you how to give. And he'll
give you when your need is unfulfilled.
Otherwise,
otherwise,
you know, to expect from people and things
like that, this is not
this is usually people who do this, they
go on a dead end. And
Allah has a very strange system
that,
the Rasul
You know what the first hadith of Bukhari
is?
Hello?
You know what the first hadith of Sahih
Bukhari is?
All actions will be judged by Allah according
to the what?
Intention.
So if a person did a good deed
with the hope of returning receiving a favor
back from that person later, Allah will expose
that.
So you'll do the the good deed,
and then later on when you have a
need
and that person can fulfill it and they
don't fulfill it, you'll get real upset, get
really angry,
and say, how dare you?
That one day you had nothing, and I
gave you you didn't have a ride, and
I drove you all the way from here
to there, and you didn't have lunch, and
I bought lunch for you. And,
and today you act like you don't even
know me when I have a need,
that that you'll see that day come to
pass, and then when you express that, all
of the reward for your good deed will
be gone.
And the one who did it for the
sake of Allah subhanahu wa ta'ala that day,
the that person will not change.
They may be upset that this person is
not helping them, but
what's inside them won't change. Meaning if they
have an opportunity to help another person again,
they'll still help them because they helped them
for the sake of Allah.
Whereas the person who helped for the sake
of, receiving a benefit, they'll say, I'm not
helping again. I remember last time I helped,
it didn't benefit at all,
and this person didn't give me anything back
and it was just a waste of my
time.
Rasulullah
salallahu alaihi wa sallam, that's not his method
was that you should help people because they're
gonna help you. Rather you help people because
you do it for the sake of Allah
Subhanahu Wa Ta'ala. Because you don't want the
help from the people, you want the help
from?
Allah Ta'ala.
But Rasulullah SAWH he took the time to
notice who needs help.
And, you know, sometimes you're in certain situations
where there are so many people who need
help and you can't do anything about it.
Well, at least you can make dua.
You should still notice who needs help. Even
if you you yourself need help, you should
make dua for the other people who need
help. You're still helping them. Right?
And if you have only, like, enough money
to buy food for 1 person and there
are 10 people who are hungry, then quietly
take that person, one person aside
and buy food for them. You don't have
to show everybody because then it's gonna cause
resentment amongst people. When you do a good
deed, if you do a good deed by
hurting other people's feelings, that's not much of
a good deed at all.
So when you do good deeds, do it
in a way that doesn't hurt other people's
feelings. But that doesn't mean just because you
only have enough money to buy food for
1 person and there are 10 people who
need food that you don't buy it. You
quietly take that person aside and then you
buy you you buy the food for them
or you quietly take that person aside and
say, yes. I can take you, you know,
to the masjid. You know, there are people
who leave Islam because of these things.
There are people who
they, you know, it's the day of Eid
and they call several different people
and, you know, ask for a ride to
the masjid for for Eid. Imagine that
that a person can't even go on Jum'ah
to to the masjid, but all they want
is a ride to the masjid to go
on Eid,
and nobody
gives them a ride.
People, they sometimes get so distraught and so
broken because of these things. They'll leave the
deen,
or they will stop coming to the masjid,
or it will cause them great depression and
anxiety.
And it's not even one of those issues
where you can blame people.
You know, if another person generally doesn't have
the have the capacity to help that person,
you can't really blame them. But if you
look at the issue from the other side,
the one who does go out of their
way to help such a person, imagine how
much reward that they'll receive.
So these things are are really important. We
should, you know, think about them. And sometimes,
you know, it's one of those things, like,
you have an extra seat in the car
that's empty.
Right? Husband, wife, 2 children, and there's 5
seats in the car.
If you take 1 person, an elder or
a new Muslim or a poor person or
whatever, if you take them, in that 5th
person or whatever,
if you take them, in that 5th seat,
you know, to you it doesn't mean anything.
You're gonna go to the masjid anyway,
or you're gonna go to whatever party or
wedding or whatever. You're gonna go anyway. It
doesn't really mean anything. But you took somebody
with you.
To them it means a lot.
So Rasool Allah was very careful
to notice who those people were. So after
noticing, he said, what? Whoever has an extra
seat,
let them give it to the person who
has no seat. And the person who has
an ex has extra food, let them give
it to, the one who has no extra
food. Then he mentioned, salallahu alayhi wa sallam,
several different types of wealth.
Like having a having a vehicle to or
an animal to ride on or a vehicle
to ride on is one type of wealth.
Like a car is one type of wealth.
Right? And then food is another type of
wealth. And then there are other types of
wealth like money and like
clothes and like whatever. So
then this this not the whole hadith, this
is just a summary of the hadith that
said, Abu Hazaylul Khudr was giving. He said
that Rasulullah
then mentioned several different types
excess excess or
extra from this type of wealth, from that
type of wealth, from the other type of
wealth, let them give it to the one
who doesn't have.
Whoever has extra clothes, let them give it
to the one who doesn't have extra clothes.
The one who has extra,
money, let them give it to the one
who doesn't have extra money. For the one
who has,
an extra, you know, extra whatever, you know,
furniture. God knows there are a 100 different
types of wealth. Right? Let them give it
to the one who doesn't have that extra
extra
wealth.
Who narrates that he he mentioned so many
different types of wealth and said the same
thing about it that whoever has it, let
him give the one who doesn't,
to the point that we thought maybe a
person, if they haven't have extra of anything,
that they no longer own it. That it
now becomes the right of the of the
Muslims,
which legally isn't true. If you own something,
it's yours. But Rasool Allah sallallahu alaihi wa
sallam emphasized the the the good of giving
it so much that a person might think
by hearing him the way he said it,
that whatever you have that's more than what
you need, it's not yours, it belongs to
your brother.
And that's the way that the deen should
be. And if Rasulullah salallahu alaihi wasallam forced
people to give out,
what they had, then
there would be no khair in it. People
would resent one another, and they wouldn't comply
anyway. But Rasulullah salallahu alaihi wa sallam didn't
force people, rather he encouraged them that you
have to look at look after other people
and take care of other people.
This is why hello?
You know if Merriman Aisha have something, then
Abdullah and Bihalia they should give to them
and share with them. Why?
This is the deen of Allah Subhanahu Wa
Ta'ala.
Who was from the Ansar.
He mentioned that the Messenger of Allah sallallahu
alaihi wasallam,
when it was time to go out, the
army of the Muslims, it's time for them
to go out to battle. It wasn't a
professional army, rather all of the believers when
they were called, they would stand,
and,
go out with the messenger of Allah salallahu
alaihi wa sallam. That he would gather them
together and he would
say,
Oh gathering of the Muhadjeen and the Ansar,
indeed from your brothers are such a people
that have no money and they have no,
family. Meaning they have nothing.
They're
in
abject poverty.
That indeed from your brothers, meaning your your
brothers in Islam, from your brother in
Islam, are such a people that have no
wealth
and they have no family.
So whoever amongst you
has wealth,
let him take 2 or 3 of them
with him,
or let them connect with 2 or 3
of them.
And
whichever of you has a mount, let them
take turns with them on that mount.
So, Abu,
sorry, so Jabir radiAllahu ta'ala Anhu, he said
that I found 2 or 3 different people
and
I would take a turn with
them, on my,
camel,
as if I was one of them even
though the camel was mine.
Meaning what? Meaning that he would go imagine
they're going out in the path of Allah
subhanahu wa ta'ala
for the sake of Allah ta'ala,
and
it's his camel,
but he's sharing it one turn after the
other with
the rest of the, with the rest of
the,
those 2 or 3 people.
And this is also the way that we
do khidma for the sake of Allah Subhanahu
wa ta'ala. One of the things we have,
like, this idea in, you
know, like, if I'm volunteering, like, I'm doing
some sort of favor to Allah, subhanahu wa
ta'ala,
because I don't have to do it if
I don't want or whatever.
And the fact of the matter is is
that the deen has certain functions that need
to get done.
And there are some people who are concerned
with getting those functions done, and then there
are some people who are not concerned with
getting those functions done. If you're concerned with
getting those functions done, you'll look at a
way to make it possible. So there are
certain people, they don't have a way to
make it to the battlefield. If they were
to have to walk the entire time,
then they would have been tired out,
and they would have either not made it
to the battlefield or they would have made
it to the battlefield with sores and blisters
in their feet.
And sometimes it just takes a little bit
of,
a little bit of rest in order to
heal from from
a person's tiredness.
But because they didn't have any rest, they're
going to make it to the battlefield in
a way that is not helpful to anybody.
So Rasulullah sallallahu alaihi wa sallam used very
simple,
low cost and common sense solutions to
solving,
solving these problems.
That
if you come with wealth,
then your wealth can volunteer
as you volunteer as
well. And the people when Rasulullah
made these suggestions,
they took them to heart. That the one
who has an animal,
let him pick 2 or 3 other people
and then just take turns riding that riding
that animal.
That way you got the work of 1
animal, you know, the work of, like, 3
animals out of 1,
and then you have to the instead of
1 person showing up to the battlefield
on the day of battle, you have, masha'Allah,
3 or 4 of them, showing up on
the same day. And likewise, they also come
home. If you win the battle,
then you may each of you have your
own camel to ride home,
because the the vanquished enemy will leave so
much treasure and spoils. But if you don't
make it to the battle, a, there may
not be a fight or if there's a
fight you'll lose
and, nobody nobody then wins,
in that scenario, in that situation.
And so Rasulullah
he was concerned about
about people. And this is another thing that
as leaders, we don't have this concern.
What happens nowadays in the masjid is that,
you know, we put on the board whoever
donates a lot of money
and then those people look for other people
who donate a lot of money, and they
feel like the the Masjid runs through money.
And there are some parts of the Masjid
that do run through money.
Community isn't one of them. You're not gonna
build community, brotherhood, friendship, etcetera, etcetera, through money.
So Rasool Allah sallallahu alaihi wa sallam who
had a holistic
a holistic
model for
running the community.
He wasn't just concerned with the fundraiser.
Rather, he would look and see some people
have needs and other people have something to
give. So he connected those people in order
to make the entire system run properly.
He looked for the people who have needs,
and he doesn't ignore them or treat them
as a burden on the on the society.
Rather, he found a way,
he he he,
put together a way to make those people
who are in need,
people of even more benefit,
that everybody can be successful together, everyone can
work together, strive together, and the resources that
you have can be used to mobilize the
other resources that you have rather than,
some people cut off other people.
And this is a a a type of
wisdom
that as long as we look to people
with money in order to
run our institutions, we'll be cut off from.
We'll be mahrum and we'll be deprived from
them.
As long as we look at which institution
has the biggest speaker and the biggest
fundraiser and the biggest hall and the biggest,
number of dollars donated in the nicest and
snappiest building,
we'll have really nice and snappy buildings.
If you want money, you'll get it. Whatever
you strive for and you look for, you'll
get it. But what will you miss? This
hikmah will be gone from there.
This wisdom will be removed. It will be
stripped away. So if we're trying to make
a snazzy building, then the Mas'id will always
lose to them all every time. I guarantee
it.
The Mas'id will always lose to the Hilton.
It will always you lose forget about Hilton
4 Seasons and Ritz Carlton.
We're we're never gonna we're never gonna make
it. Right? But if the the the idea
is that you wanna have hikmah, there's a
hikmah in the deen that none of those
things have, and none of those things can
even touch or come close to.
And and
unless we follow the sunnah of the prophet
and learn the sunnah of the prophet
will be from those things. These are very
simple
solutions
that that that that solve problems
with almost no money and no cost whatsoever,
and they produce results that that literally alter
the course of history.
That imagine so many battles.
Right? The the battle of Badr was won
by the the Muslims.
How many people were there?
313.
And amongst them, many of them were just
these types of people who had no ride,
who had nobody to carry them, no whatever.
I think so just like a handful of
people had horses,
handful of people had camels,
and most of the the soldiers soldiers were
moving on foot.
And so
what is it that when people share their
rides and share their mounts and things like
that,
this is how this is this is how
they got by.
And that's how you know, if you have
313
people beating over a 1,000,
you have to at least have those 313
make it to battle. If you don't, then
the history doesn't get written, and, thing just
stay things just stay
messed up like they were from before.
And
And we ask Allah for Tawfiq to
to be from amongst those who, you know,
get along and work with each other in
order to make the change that's needed, in
order to have a better tomorrow.
That saidna,
Jaber ibn Abdullah
also narrates
that the messenger of Allah
alaihi wa sallam
when traveling,
he would oftentimes
be at the back of the caravan.
So there's, like, a whole group of people
moving at the same
time. He would oftentimes be at the back.
For what reason? Not to be in the
back,
but because that's where,
that's where the weak people are or the
people whose animals are weak, that's where they
are.
So he would for use just buy
or as zaja or asja.
It means
to drive, meaning
some animal is slow or some people are
slow because of their weakness or whatever. He
would help them to do whatever they needed
to to in in order to get moving
faster.
So if some animal was overburdened, he would
find someone else to,
carry that burden. Or if someone was limping
along and they needed a ride, he would
find someone else to for that person to
ride with. Or he would he would do
whatever it takes in order to get those
people who are lagging behind, solve their problems
in order for them to get going quicker.
Which is what? It's the idea of every
nabi alayhim salaam. Every nabi at some time
or another was a shepherd because that's what
you have to do as a herder. Herd
has to all move together.
Because if any animal strays far from the
herd, then that animal is subject to danger.
That animal can be killed once the, you
know, the the herd will come together and
defend one another,
but once an animal is killed, the herd
will no longer waste time defending a dead
animal.
So if the wolf can, you know, bite
the bite the neck of the sheep and
keep, you know, crunching at its its neck
for long enough,
then, it bleeds to death, then the herd
is not gonna fight the wolf over it
anymore. It can have it.
So it's important as a herder to make
sure that everyone stays together.
This is true not only when it comes
to wolves, but,
other things as well. And it's true also
in terms of people's iman and in terms
of people's dedication to the dean, in terms
of their attitude or whatever. The person who's
straying far from the group, the good leader
is the one who will take care of
that person's,
problems and bring them back in into the
fold.
And that's what Rasulullah
salallahu alaihi wa sallam used to do with
the weak.
And so if somebody, for example, you know,
was limping along and they needed,
they needed help, he would take that person
and seat them on on somebody else's ride
as well. Ir daf means what? It means
a person to makes
a second person ride on the same animal.
And so that's one of the
reasons, like, for example, the word radif is
is a word for a synonym
because it's a word, a a a a
a different word that has the same meaning.
It's like 2 people riding on the same
animal. Right? The animal is the meaning, and
the words are like people. Right?
So
he would also see the person on another
animal. Like, if someone is limping along, he
would find somebody whose, like, horse or whose
camel was strong and say, here. You sit
second person on that on that horse or
on that camel as well.
And he would also the the weak person,
or the weak animal, he would make dua
for them because his dua had barakah and
it's salallahu alaihi wa sallam.
That there are many animals that were that
were,
weak and sick and dying,
And Rasulullah salallahu alaihi wa sallam would make
du'a for them, and then that animal would
be filled with energy. The same animal that
was dragging at the back of the caravan
would then,
move so quickly that the rest of the
caravan had trouble keeping up with it.
But this is, you know, something that Rasool
used to do for
for those people who are lagging in in
the back that he would give them special
attention so that they were no longer
lagging anymore.
Obviously,
many of us don't have the ability to
do that, that you can make law for
someone and they'll get better or their animal
will get better or their car will get
better or whatever.
Maybe inshallah, that's why you should stay for
the zikr afterward
as you can get there inshallah eventually one
day, allata, I'll give all of us tofiyyah.
But,
the idea is that he would use all
of his capacities
to make sure that everybody stayed together.
This fiqhir of making
this is a very important fiqhir. This
thinking about and and and,
being concerned with
how to take those people who are not
fitting in with the group and how to
fit them in with the group and have
concern with them. This is a very robotic
and blessed
thing to be worried about and to think
about it, to plan for, and to try
to fix, and to help. And it's oftentimes
something that is very thankless. Because if you're
successful,
then once people fit in, they act like
they don't owe you nothing anymore. And if
you fail, then, oftentimes, you receive a lot
of ire,
from people. But this is a very Mubarak
fikr. This is why I'm not excited about
this whole unmasked movement.
Right? But there are massages in this country
that are run-in a very stupid way, and
I'm the first one to recognize that, and
I'm the first one to, not be a
big fan of it. But what is the
what is the prophetic methodology when you see
that?
To do whatever you can even if it's
only to make dua. To do whatever you
can in order to what?
Fix it.
The reason I'm not a big fan of
the movement is what? That if you fermented
it,
make it cement it, and then say, oh,
we need a third space outside of the
Masjid, or we need this and that. All
you do is you drive the wedge in
harder
and alienate people even harder and give them
a reason in order for them to be
alienated.
And oftentimes, even just coining a phrase or
coining a word
is is very powerful thing. Right? Islam is
not the religion of sticks and stones will
break my bones, but words will never hurt
me. Even in our own sacred laws, sometimes
words are considered to be more harmful than
than than than physical actions.
These words have a reality. Once you give
somebody a word for something, it makes it
real. It makes it permanent.
So I have like a knucklehead relative who
called me and said, oh,
find my
daughter,
someone to marry.
Okay. I'll look I'll look for her. Okay.
Good.
But one more thing, you know, she just
she doesn't wear hijab and she's not gonna
wear hijab. Okay? We're liberal Muslims. We're not
conservative. We're liberal.
And so
I just wanted to say, I'm like,
you know, look, this conservative and liberal is
good if you watch Fox News.
As far as myself, I never looked in
the Quran and the hadith of the prophet
sallallahu alaihi wa sallam and saw the word
liberal and conservative. If you want to follow
Allah's hukum, if you want to accept the
authority of Allah ta'ala, then that's one thing.
And if you don't wanna accept
it, that's another thing. Don't use a word,
don't use a word or use some sort
of nomenclature
in order to shield yourself and make yourself
feel better that you have some sort of
formality or some sort of formal basis in
saying something, which is utterly an absurdity.
And I'm not saying, okay. Fine. You don't
wear a hijab. I have other shortcomings myself.
I'm not
clowning on that. That's whatever. You know?
Everybody everybody has shortcomings. Everybody has imperfections. Everybody
has things that they do that are not
right. And Allah the only difference is some
of us he screens some of our imperfections,
more than he screens the imperfections of others.
So I'm not trying to act like I'm
better than a person. But the idea is
what? The idea is that using the word
and then making it as if it's okay,
it's not okay. You should be ashamed of
it. Just like I'm ashamed of my sins,
you should be ashamed of yours as well.
I don't I don't feel like I'm a
pious person because I don't commit sins with
in front of other people, but a person
should have some shame about the things that
they do. Don't cloak them up in words.
And so I I'm not a big fan
of these things. You know? Because what? You
give somebody a word or you give somebody
a movement or a group to be a
part of, and all of a sudden it
now justifies. Because what? Just like the masjid
has a duty to you
and,
in order not to make your experience in
the masjid horrible, you also have a duty
to the masjid as well. And part of
that is to,
you know,
have patience at the shortcomings of other people,
including leadership.
And so what happens is that this whole
movement makes people feel like they have an
excuse to whatever. So I'm not a big
I'm not a big fan of that. Why?
Because if you're a leader or if you're
not a leader, you have to look at
objectives. What's the objective? The prophetic objective is
what? The group should stay together.
If someone else is doing is not doing
their job
and making it difficult for you to stay
together with them. It doesn't justify you,
you know,
you know,
filthying the the the the the cooler,
with your own filth so that somebody who
tried to poison you, that you tried to
poison them back.
That doesn't help anybody, and it doesn't fix
anything. And sometimes 2 people don't get along.
If I don't get along with this masjid
and this community, it doesn't mean that I
have to try to hatchet it so that
tomorrow when somebody tries to fix it that
it makes it all that much worse.
So I'm not I'm not a big fan
of I'm not a big fan of that
as a methodology. I don't see it,
as a prophetic method methodology or whatever. Yes.
Things that are being done wrong,
they should be brought to the light of
day,
if and when if and when what?
The benefit is more than the harm.
I'm not I'm the last guy who says
sweep things under the rug, and the first
guy who looks for accountability.
But one of the conditions of
to command to that which is right and
to purpose that which is evil is what?
Is
the
the idea that you're doing so will make
things better rather than make things worse.
And,
this is something that's that's, I mean, it's
from the hikma even of the
Sa'aba
There are many Sa'aba who
who commanded that the killer of
be,
be brought to justice immediately.
Aside from the problem that nobody knew who
those people were specifically,
but even if they were identifiable at the
time, said, Nala
said, if we kill them right now, it's
gonna cause a civil war.
Wait and let the let, you know,
let people calm down. Let's talk to different
people and see what's going on, and let's
make different arrangements in order to make sure
that when we do make a move that
it's solid and it's not going to be
counteracted.
That way when we bring them to justice,
it's not going to rip the entire state
apart.
And even though as a matter of akhida,
we don't disparage any of the sahabah radiallahu
in the in the disagreement of Sayna Ali
with the with with, Sayna Muawiya and the
other sahaba that were on the other side.
We say with all due respect to all
of them that we accept the
ruling of Sayna Ali
who has being authoritative
and as being more correct without disparaging the
others. We say that if it was their
opinion was incorrect, it was
a incorrect ijtihad, meaning that they will receive
reward for one reward for it, whereas said,
Nali will receive 2 rewards for this. But
the idea is what? Is that that's that's
the superior path as to what? To do
things in a way that that even to
correct wrongs in a way that leads to
a net benefit rather than
a net disaster.
We don't we don't we
don't completely rips everything
apart and completely leads to a greater disaster
afterward.
Oftentimes, these things are so
somebody may say, well, I think it leads
to a net benefit and someone else will
say, I don't I think it doesn't. That's
fine. You can you know, I'm not I'm
not gonna begrudge people
holding different opinions or whatever.
But at least when people are forming their
different opinions, they should think about this. That
is my erring or venting of my,
problems gonna lead to any net benefit?
And if it's not going to, then what's
the point? Just leave it alone.
You know, make dua that Allah make us
such people that the only reason he created
us is not so that we be fitna
and and scandalmongers
that that just cause more and more, trouble
where there is trouble in the beginning, that
we be people who are part of the
solution,
and don't participate in being part of the
problem.
Why? Because
that's what he used to do. He used
to
find those people who are the outliers.
He would see that where where their problems
were and what their problems were, and he
would do whatever it takes to bring them
back,
rather than cut people off as if there's
some sort of diseased limb and throw them
in the garbage and not worry about them
tomorrow.
It's very easy to cut people off.
The person who cuts people off easily is
not the is the one who didn't spend
any time bringing them together in the 1st
place.
Rasool Allah SWAMI is through his tears and
through his his his patience and through his
sacrifice
that all of these people who entered into
Islam from the Sahaba
entered.
And, if he was a person who didn't
care for people and just cut them off
left and right, then none of those people
would have come in in the first place.
The person cut cuts other people off as
what?
Like, people like Yazid, people like,
Maran bin Hakam, people like the miscreants of
Banu Umayyah afterward. Why? Because if you look
at them, neither
none of them were amongst those who gave
the the the sacrifice from the sahaba
in order to make Islam work in the
1st place. They were born into
or handed to or accepted Islam at a
time when everything was done already.
The hard work was already done. There's no
they didn't make any sacrifice in order
to make this thing work.
So that's why they're very
cruel and and
and callous in their,
judgments on other people because they didn't know
what type of sacrifice it took to bring
someone in in the first place.
It's a chapter regarding what a person should
say when they,
ride their mount,
for,
for travel.
And he,
gave you
from,
from from the from ships and from the,
riding beasts that which you ride.
And am are those
animals that are,
that are the special blessings of Allah Subhanahu
Wa Ta'ala,
and it it includes 4 4 asna for
4 types of animals. It includes camels.
It includes,
cattle and buffalo by analogy,
and it includes sheep and goats.
So, obviously, out of all of them, the
only one you ride is
the camel.
Although people have, like, oxen and things like
that, pull carts as well. But,
they're mentioned here as riding beasts that he
gave to you from,
from from ships
and from,
the
nam, the
the livestock
that which you ride.
So that you can, be firmly seated on
their backs,
and then remember the blessings of your Lord
when you are firmly seated,
on them and say
Glory be to the one
who brought this under my control. So
camel is a big animal, man. Like, a
male camel is like a size of dinosaur,
dude. It's a really big animal. It's a
very powerful animal as well.
And, a person who sees a camel,
should immediately be struck with how dinosaur like
this, like, really big and powerful animal
is. So what
glory be to Allah, the one who brought
this animal under our control.
Otherwise, if we had to by brute force
subdue this animal, we wouldn't have been able
to.
And indeed we are,
we are moving or we're we're turning
ever constantly toward our lord.
So this this
dua is mentioned in the book of Allah,
as the dua for riding a riding
beast. And, there's another dua that's mentioned in
the book of
Allah which is the dua for,
riding a ship,
which is what
Hafsas Bismillahi
Majareha, that
I ride this or I I'm I I
ride this ship in the name of Allah,
by whose name
is,
is its movement and by whose in whose
names does it stop.
Indeed my lord is forgiving and merciful.
And the nisbah of this dua is a
very high nisbah.
Why?
Because this is the hikaya that the Quran
is giving of the dua that Sayyidina Nuh
made when he
when he stepped on the
ark. So the ark wasn't just a ship.
It wasn't any ship.
Rather it was the najat
of whoever Allah Ta'ala was going to spare
from mankind,
from the halakh and destruction of his adab.
So this dua has a very high nisbah.
When a person reads it, they should be
cognizant of it.
And so
a person may then ask,
well,
what is the airplane? Is it a car
or is it a ship? Or sorry. Is
it a a riding animal or is it
a ship? What is a car? Is it
a riding animal or is it a ship?
And Allah
knows best
the difference between
what is a ship and what is a
riding animal is that the an or the
animal is
living,
whereas the ship is not living.
So with all due respect to, like, whatever
PTV education,
Pakistan television level of education in Duas, many
people have.
My,
having posed this question to,
our sheikh in Mauritania,
he said that the difference between a ship
is that what a ship is not living,
it's jihaz. It's a
something mechanical or something that that's not living.
And
the riding beast is something that's alive.
So the car
the car the analogy of the car is
closer to that of a safina or a
folk rather than
rather than
a riding beast.
But whatever person
makes, both of them have barakah in them.
And it's very funny. Like, folksy people have
their own
their own way of, like,
I guess, negotiating and navigating these things. So
I once said this to my in laws.
So my mother-in-law got upset. She's like, no.
You say
when you get in the car. And so
I explained the whole thing to her, and
she's like, no. You're wrong. And so then
my father-in-law says, no.
He's right.
And,
so why do you say that I'm right?
He said, because my mother used to say
to me, you should say
before before,
riding,
on the motorcycle.
And I said it, and I remember one
day I got in a motorcycle accident, and
I flew, like, through the air and landed,
like, whatever, 12 meters from the bike.
And,
I got up unscathed.
And I remember I read the Dua, and
that's why it happened. And so I guess
that, like, seemed to make sense for them.
So Ussuli thinks for Ussuli people, folksy things
for folksy people. However you make peace with
it, good for you.
But,
but these are the the the duas that
a person should
should should
make one there about to travel. And, obviously,
if you're gonna walk somewhere, then neither of
them are Masnun duas,
although
the nisbah of them is still high and
there's still great barakah in them.
So
we read here
a hadith by Sin narrated by Sin Abdul
Abin Omar
that the messenger of Allah sallallahu alaihi wa
sallam
when he would
be seated on his
bayir.
What is a bayir?
It's a fully grown male camel.
When he'd be seated on his baer
leaving,
leaving or heading out for a trip,
he would make takbir 3 times. He would
say
3 times,
and then he would say
he would say, glory be to the one
who
brought this under our control, and we didn't
have the power to overwhelm it. And indeed,
we are always returning or turning to our
lord.
And then he would add,
oh, Allah,
we ask you in this travel of ours,
piety and God fearingness
and those deeds that you are pleased with.
Why? Because a person when they're traveling, they're
out of their routine and they're in places
where they don't know others and others don't
know them. They didn't see others and others
don't see them. So just like when
some people are inside the house and they
know their baba is there,
then they're not going to walk around eating
and drinking things. They're gonna sit when they
eat drink. But if they're in another place
where they think their baba can't see them,
they might try some of that
funny stuff out because they know they're not
gonna get caught by baba.
But Allah is still watching. So Rasool Allah
sallallahu alaihi wa sallam used to make du'a
what? And now that I'm going to somewhere
where, you know, things are gonna be different,
I ask you Allah that you only give
me those actions that you're pleased with.
Oh Allah, make easy for us this travel
and fold fold its distance from us, meaning
make the trip go by quickly.
Oh, Allah. You're the companion in in travel,
and you're the one that we leave behind,
to to watch over our families.
Oh, Allah.
Indeed, I seek refuge in you from the
from
the
from the the difficulties of travel.
So
is
derived from.
Is that land which is painful to walk
on.
Like, so if rocks are jagged or crooked
or it's really hot or whatever, with
with
the
it means,
it means,
it means that land that's painful and difficult
to to travel
over, that a person is if they're walking
or whatever.
So if, you know, if you go on,
like, on things like that, although things are
very nice now, but still, like, there are
some parts of the marble that are cut
weird ways that, like, it kinda hurts your
feet when you walk on them,
or whatever. You have a little taste of
it, although it's not really that bad.
If you look at the how if you
look if you try walking outside of the
Masjid al Haram
without without your shoes on, your feet will
get burned. So imagine that plus the rocks
were jagged and then think about the idea
that there's some Sahaba radiAllahu anhu who made
Hijra without shoes.
So at any rate,
so
to become
suffer. Here, the
means anything
that's severe or hard.
And that land that's difficult to walk on
is like, it becomes a metaphor for really
any difficulty in travel.
Oh, Allah, we seek refuge in you from
the suffer from the the difficulties
and, harshness of travel.
And,
means any,
any any change, inside of a person that
makes them feel bad.
That
we should see something that should,
give us sadness inside or hurt us inside,
that we seek refuge from that.
And we see refuge in you that when
that we should that we shouldn't return home
and see our,
find that our our, something is,
something evil has happened to our our property
or to our family.
And then when he would,
come back from a trip, he would say
those same words,
and he would also
add
that we come back repentant.
Worshiping our lord Hamidun, praising him.
So this is,
this is this is from the the the
the the dua of travel
of Rasool Allah sallallahu alaihi wa sallam.
So whoever
is traveling
nowadays,
or leaving the house for that matter, they
should learn these duas and and and make
use of them, take benefit from them
because it's a weird world out there,
between TSA agents and, between, you know, getting
charged money to
bring a carry on onto an airplane and
between, like,
icy and slick roads with patches of black
ice and all sorts of other perils that
lurk out there. A person should say these
duas regularly,
and,
take Allah to Allah's protection.
Because even with his protection, life is difficult.
It's not easy.
Getting those things done that you need to
before you die is not an easy task.
So
make these duas and take the protection of
Allah
so you can spend and focus your energies
on those things that need them rather than,
those things that that were,
avoidable and unnecessary
roadblocks in your life.
We can we can we can stop here.
Whoever
Came to hear the hadith of the prophet
sallallahu alaihi wasallam instead of watching the Super
Bowl.
Good for you.
And for those little ones who don't know
what the Super Bowl is,
good for you as well. You have a
lot to be thankful to in front of
Allah.