Hamzah Wald Maqbul – Riyd alSlihn Protection From Perplexion 02112018
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AI: Transcript ©
You guys go ahead and sit up comfortably
inshallah.
So we continue,
the chapter that
we started last week, which is,
the Babu Maya Kulu
Suffer,
the the duas that a person calls,
on
with when they sit on their means of
conveyance or they begin their,
their their travel.
So this is a,
a collection of things that
narrated by Abdul Abin Surges.
A collection of things that Rasulullah Sallallahu Alaihi
Wasallam used to seek refuge from. He said
that the messenger of Allah Sallallahu Alaihi Wasallam
when he would travel,
he would seek refuge in Allah to Allah.
Suffer
from the
the the the and the the difficulty, the
rigor, and and, intensity
of of difficulty in travel.
And,
that
he should return
in a way that,
that that that
he sees his home and his wealth and
his
state changed,
for the worse.
Kaaba is
That the should change that the state of
the should change from a state of happiness
to,
a state
of a state of, sadness or despair or
something of the like.
Well,
and
that a person,
and that he should be,
How does
the same,
the same root as
is a word that we also use in
Urdu.
Is the person who is
perplexed by things.
So you thought you knew what was going
on. You thought you knew who was good
and who was not yesterday, but today you're
perplexed by people or you're perplexed by stuff,
and you don't know what to do anymore.
You don't know what to think anymore.
And so he
asked a lot to offer refuge
that a person should be
perplexed
after
being on the path of
here literally means,
I guess,
the the word literally means,
to exist.
But
Arabic is a interesting language that the verb
to be is usually not mentioned. So you
say, like, if you're gonna say I am
big, you just say,
which is like I big.
Right? It's
the the verb to be is usually not
stated.
And in fact,
one of the awkward things,
about, about that is what? Is the idea
that that there are certain verbs that they
reserve for,
like, serious
occasions. So for example, in English, you can
say, like, I'm a content creator
or I created,
you know, I created a piece of art
or whatever. Whereas in Arabic, you you're not
a content creator.
You're at maximum a content,
manufacturer.
Right? So you'll use the word which means
to manufacture or fabricate something.
Why? Because creation is only a lot, the
Allah can do it. Right? So if you
were to say that, like, this is I
created this,
you know, I created this piece of, you
know, piece of art, you know, someone will
rightly be able to ask you what did
you like?
Did you fabricate the the the matter that
it's made out of? Was it nothing and
you snapped your fingers and it started to
exist or whatever?
So just like that, the verb
cone in Arabic,
this is a even a debate with regards
to the
the scholars of of that,
Allah
is the
according to the the the position of the
maturidiyya.
He's the one who he's the only one
who really is and he's the one who
generates
who generates being.
So the being is not normally attributed to
a person.
That being said,
when the when the when the verb is
used, it's either used for grammatical necessity,
in order to avoid
ambiguity or for a matter of emphasis. So
here,
it means
that that you were on the path.
Like, it's an emphasis that you were on
the path, and I I seek refuge from
being being perplexed after having been on the
path, being solid.
Right? Having having been solid.
That being said, the same
hadith is or the same dua, I should
say, is narrated,
in different
in different narrations of,
of the Hadith of the prophet, sallallahu alaihi,
sallam. Imam Nawi writes in his notes,
Master.
So,
in a in
a
to, says that that,
this word, kon, it's narrated both with the
nun,
as kon,
by Tirmidhi and Nasai. And Tirmidhi says, says
in his marginal or not his marginal, but
in his the notes that he gives in
his that
it's also narrated as the word with a
ra,
And he said that both of them are
are legitimate narrations.
And then
says that the hadith say that the meaning
of cone with the noon and ra,
a kol with the ra, both of them,
they mean the same thing.
Means that I seek refuge in Allah
that I should ever return to
previous
state after having
been,
firm and dedicated and regular on the path,
or that I should return to
a state of a a lesser state after
having had a greater state.
And,
Nawi
says that when in the word
with the ra, it's,
taken from
Taqir al Imama.
The Imama is the turban and Taqir means
to wrap it around,
and to set it in place.
So
means that I seek refuge in Allah from,
from being perplexed
after having had it altogether, have it having
had had everything wrapped up and tied up
properly.
Just like a person's turban, when it's tied
up properly, it's good. In the middle of
tying it, if you drop one side of
it, the entire thing will unravel.
So it means right? So the the the
the the
the turbine being tied up is being used
as a metaphor for,
for having your act together.
And perplexity is a, is is the state
that describes,
that describes
not being not having your your your your
stuff together. And he says that with the
in the narration with the noon,
it means that that a person should be
absent after having been in the place that
they need to be. And,
so this
expression itself is a,
this expression itself is a,
a dua
that preserve
a person's iman.
Right? The the is and the is what
is iman, that I seek refuge in
Allah that after having known what's right
and having had my act together that my
entire deen and my entire state should unravel,
and it happens to people.
There are some people who,
go from
extremes. You know? I mean, it happens to
all of us
in in, little ways, you know, throughout the
day or throughout the week or month or
the year. Right? Obviously, you're not
the same outside of Ramadan that you are
in Ramadan.
You're not the same when you're not on
Hajj than when you are on Hajj. You're
not the same, you know, when you're in
the Masjid than when you're not in the
masjid or when you're alone and nobody's looking
at you or at least you think that
nobody's looking at you.
Those little changes, they happen,
but qualitatively, it happens also to people. There
are certain people that you'll see,
that at one point you marvel at their
knowledge or you marvel at their iman or
you marvel at their their diligence in the
deen, and then you may see that person
completely falls apart afterward.
Or you may see that person when
happens sometimes that you may see that person
also,
completely,
like, leaves leaves Islam as well.
These things happen. There's a very,
very perplexing story
with regards to,
one of the,
who's actually a great narrator of Hadith,
and he is also he was also one
of the companions of Imam Junaid.
It's a very long story, and we won't
quote it in its in its entirety. But,
a person who was like a master Mujadid,
they say that he,
if he once passed through,
he once passed through a village of Christians,
and, he kinda looked down on them,
in arrogance.
And
Allah tested him that he passed by a
house and he saw a a a a
a woman, and he fell in love with
her. And he went into he knocked on
the door, and her her father,
he asked, to marry her. And he said
that I'll only marry her to you if
you accept Christianity.
And,
whatever Allah tested him with,
it came over him, and so he accepted
that
offer. And so he went from a Muhadith
to marrying to becoming a Muertad to marrying
to becoming a a,
an apostate
and then marrying the the the the daughter
of this Christian man who incidentally was a
swineherd.
So,
he he worked with his new father-in-law,
and he,
he used to herd the pigs and have
a cross in his, in his neck. And
his students came to him and plead with
pleaded with him, like, what is this? What's
going on? You know? These kind of weird
things, they happen.
This dramatic of a a a a this
dramatic of a,
of a change is fortunately rare,
But, the idea is that if it could
happen to someone like that, it could happen
to any of us. And so at any
rate so, you know, his students came and
pleaded with him. They would weep when they
see they see the state he was in
and they would plead with him. They said,
how could you do this? You used to
narrate the hadith of the prophet sallallahu alaihi
wasallam. There are a few that doesn't even
make sense. Sense. You know, like, what what
what even attracted you to it?
Don't you, you know, remember,
anything from, you know, your knowledge?
And he would say he would say, I
forget which ayah it was, but he would
just remember,
some ayah that Allah
will never forgive.
He just would read one ayah that Allah
will never forgive a person who dies in
the state of kufr.
And he'd say, other than that, I forgot
all of it. So years passed by. All
of it. So years passed by. Years passed
by, and then one day, he he himself,
like, snapped out of it,
and he went and made toba.
And, he accepted the deen again, and his
wife also then,
accepted Islam afterward. And the mashaikh,
you know, kind of considered and pondered over,
his state that what was it that caused
all of this. So there's like that's that's
a long tab sira that they do. The
point is is this
is that our aqidah is that iman
is given and taken away from Allah subhanahu
wa ta'ala. It's not something that a person
generates on their own.
Rather it's a tofir from Allah Ta'ala that
a person receives their iman. And who is
going to be on iman was written before
Allah Ta'ala created the heavens and the earth.
And who is going to be in the
fire was written by Allah to Allah before
he created the heavens and the earth. And
the person, you know, will probably have, like,
a 100 questions with regards to predestination and
fate and all of these other things.
And, if you have those questions, my suggestion
is that you listen to the Aki that
the Hawiya course. There's a lot of,
discussion with regards to it over there. But
the point is that once you accept,
the of the the that
that Iman and that comes from Allah Subhanahu
Wa Ta'ala. The proper response to this reality
or the proper way of accepting this reality
is to ask Allah to Allah constantly to
secure and vouchsafe your imam for you.
And if the path of it and if
you're a person who does that with sincerity,
it's a sign that Allah taught iman for
you. And the improper response to this knowledge
that the iman comes from
Allah to say, well, you know, if I'm
gonna go wherever I'm gonna go anyway, then
what the *? And if a person has
that response and that's what appeals to their
their logic,
to their mind, and to their reasoning,
that's a sign that
that, didn't write something good for them. That's
a bad sign. A person, if they have
it inside of them to change that, they
should change that response. Allah is the only
one who can write iman for a person
that a man should ask Allah
even if you wrote for me to be
from the people of the hellfire.
Erase your hookm and write for me to
be from the people of Jannah. And Allah
ta'ala does it.
Now,
this, you know, this exist explained
a person said, well, then does it mean
you have free will, you have the ability
to change the father of Allah to Allah
and the divine predestination?
And the answer is yes and no. Yes
in a small way and no in a
much more profound,
way. Yes in the sense that there's a
hadith of the prophet that nothing can change
predestination other than the dua,
The the the
prayers of a person,
with but those prayers are also part of
the. So somewhere in the
your is erased and iman is written for
you, but somewhere else in the that you
didn't notice it's written that you would make
dua for that as well and that would
have had that was going to happen.
And so both of these, both of these
things they have a reality but it's important
for the believer to understand which is the
lesser reality and which is the greater one.
The lesser reality is your choice because it's
connected to you. The greater reality is the
predestination of the knowledge of Allah Ta'ala. Why?
Because connected to Allah to Allah. So as
part of your other with Allah to Allah
that you always hold that inside of your
heart and it's part of your job
as the slave that you keep asking. That
you keep asking until your dying breath, until
the day you leave you leave this world.
Whether you're a good person or not,
you keep asking Allah to offer us for
your faith. So
obviously is his Fatima, Iman is predestined and
it's it's revealed, in the Quran itself.
So it's not something he needed to ask
for himself.
Rather, a, it's his with Allah Ta'ala
that he keep asking for it because that's
what Allah loves from his slave as we'll
read in a a a narration that's coming.
And, b,
it's a sunnah for us as well because
we don't know. There's no ayah, no Quran
that says that, you know, all of us
are going to Jannah. Inshallah, we'll go.
Person should and we're and the end
of
says that I'm as my slave thinks of
me. So hadith could see it narrated in
Bukharin nonetheless. So you should always, you know,
you shouldn't you shouldn't be,
one of those people that's like, oh, you
know, my
my car I got into a car accident
because of my sins.
Or I got into my house, you know,
my whatever pipes burst because of my sins.
Or my this happened because of my sins
or that happened because of my sins.
Don't be like that.
Don't be like, oh, I I got sick
because of my sins. No. When you committed
your sins and you asked Allah for forgiveness,
he forgave you.
All of these things, they're for some other
some other thing that's a benefit on top
of it.
Don't don't don't think that don't think about
Allah Subhanahu Wa Ta'ala that he's there to,
like, you know, beat the snot out of
you just so that you can get to
0.
You you should think of a lot as
much more far more generous than that. And
2 things 2 things benefits you'll receive from
this. 1 is that
one is that you will,
that that you will not run that you
will benefit from this hadith
that, Allah says I am as my slave
thinks of me.
Because what's greater?
How good you can think of Allah as
or how good Allah really is?
However
nice you can think of Allah as being,
Allah has far better than that. And he's
far more generous and he's far more merciful
than that. And he's far more gentle and
he's far nicer than that.
Right? So the cap is not
your imagination
or the cap is not what he is.
It's what you think of him as.
And so the better you think of him,
the the more you'll benefit from from his
goodness which is itself unlimited.
And the second thing is
the second thing is is this is that
that's part of the the the right of
Allah Ta'ala.
That you should acknowledge you should acknowledge that
once you said
that it that
it means something to you and by it
meaning something to you, you acknowledge that it
means something to him as well.
That Allah is not going to make like,
like,
you know, for, 3 and a half 1000000000
kafar, and they're enjoying themselves. And he only
created you so that you can, like, you
know, live a horrible life just to get
to 0 where everybody else is already.
This is not this is not I mean,
there are different paths paths that people in
different masha'ikh have have chalked out and taken,
but Allah knows best. This is from the
the the people that I consider to be
the oliya of Allah Subhanahu Wa Ta'ala.
I've never seen them walk around with, like,
a persecution complex that Allah is, like, making
them, you know, whatever carry a cross or
whatever. That seems to me to be almost
a Christian
way of looking at things.
Of course, if Allata did did give you
your difficulties to punish you so that your
sins are cleansed in this world, this is
not like a bad thing.
Why? Because if this cleansed in this world,
then you won't be punished in the here
after. But you should also remember he doesn't
have a need to punish you for anything.
Right? The aqid of the Christians is Allah
has to punish everything. Right?
But we don't we don't have that. Allata
can do whatever he wants to. Whatever he
does, that's what justice is. He doesn't have
an external standard of justice foisted on top
of him. So this this
asking Allah
This is
part of a, the with that you should
continue until your last breath to keep asking
to to vouchsafe your iman. And then once
that happens, inshallah, you should also have confidence.
Confidence means what? You're not like they're a
100% that you know for a fact that
you're gonna die as a Muslim,
but inshallah, you have good hope.
Because what you know about Allah Ta'a leads
you to believe that that unless you do
something utterly horrible, which you don't plan on
doing,
you'll be you'll be okay. And the fact
that you asked him to give you the
iman is a sign that he'll
give it to you. If you weren't asking,
then you you can be afraid or you
should be afraid. But the fact that you're
asking itself is a good sign,
and so you you keep asking.
And I seek refuge from Allah in, of,
against thee, the the the prayers of the
oppressed,
which is something a person should seek refuge
in Allah from anyway.
But,
especially as a traveler or someone who's new
to a place,
we shouldn't forget that this land that we
live in was a land that that was
taken through,
and that, there are people who have a
against
us even sometimes in the clothes that we
wear, even sometimes in the shoes that we
wear, even sometimes in the food that we
eat. There were there are people who there's
some that happens to them. There's a haqq
being taken away. I'm reading articles about how
ICE is,
like, going crazy now.
The immigration customs enforcement, they're going crazy on
basically any immigrant they see. Even people are,
like, grandfathered in with exemptions. They're they're just
trying to throw everybody out. So they're giving
reports that, like, there are farms in the
south that, like, nobody's working anymore
because nobody wants to do those jobs. So,
you know,
there are there are a lot of things
that we benefit from
that, that are, like, built on a fundamental
unfairness.
That one man should
one man should do the same amount of
work and be entitled
to, by the law,
a certain amount of pay and another person
shouldn't.
This is a fundamental unfairness. And remember remember
this, everybody
shouts a slogan.
The proof is in the pudding.
Okay?
America is our country,
so we have an obligation to it
because we were born and raised here or
some of us immigrated here and we made
it our home. Either way, we have an
obligation to this country. Doesn't mean everything it
does is right.
And America screams and shouts and says that
it's the land of the free and the
home of the brave.
And the fact of the matter is in
the founding document, it's, you know, said that
slaves are to be counted as 3 fifths
of a person. Someone might say, well, that
was a long time ago. The constitution has
been amended since then. But there are still
all sorts
of types of slavery that are that are
still there
in slavery and fractions of slavery that are
still there in the system,
like people who are unjustly incarcerated or incarcerated
or people who actually break the law, but
there's selective enforcement on different demographic demographics,
ethnic minorities, poor people, and then those people
end up, you know, doing basically,
labor for,
for these private for profit prisons
and,
whatnot. So there's there's still a lot of
going on,
and we benefit we benefit from it. We
as Muslims, we benefit from it.
Whether we be whatever community we are, you
know, we benefit from it. Why? Because Islam
allows us to,
manage our lives in such a way that
we oftentimes
have a higher success rate at,
steering clear of running a follow of that
system.
A person who their mother and father are
married, they're statistically you know, even if they
are from the hood. You know what I
mean? Their mother and father are married and
they're in a stable
relationship. Statistically, the chance of that child doing
drug drugs, the chance of that child doing
crime, the chance of that child failing school,
the chance of that child not getting a
job already dramatically reduced.
And it's what did it it's the deen.
And, you know, the fact that you can
go to a masjid and you know people
and it helps you get a job and
it helps with this and it helps with
that, even as imperfect as it may be
in certain, in certain,
communities,
still, it gives you a leg up over
other people.
And there are still people who are, unable
to
steer clear of being a follower of that
system. And those people are and,
their duas get answered.
And, if we benefit from it, we should
be afraid
of that, dua being answered. Now that doesn't
mean that just because you're doing good, you
should hate yourself
because, you know, doing well for yourself, that's
what every person should do. They should survive
and they should thrive.
But always remember in your success,
there is somebody else that was trampled on
even if it wasn't your choice or it
wasn't your,
it wasn't your decision to trample on them.
And your hap is what?
When you vote, you vote for not what's
you know, if there's a conflict between what's
better for your pocket and what's better for,
what's fair and just for others, you should
vote for what's just. And you should give
back to the community.
You should give money to the poor. You
should pay your zakat and you should do
above and beyond that. That you should have
patience with people. You should do all of
these things so that this is a a
shield against the the duas of those people.
Because even if a person is a kafir,
even if a person is high on drugs,
even if a person is committing zina and
they're in a state of of Janaba and,
you know, all the way to the end,
you can describe the most horrible situation that
they're in. If there's a that they have
against you and you did nothing to absolve
yourself from it, then their prayers will hit
you just like they'll hit the man,
both in this world and in the hereafter.
And, that doesn't help anybody.
It doesn't help you and it doesn't help
them. Why not everybody,
help each other out in this world and
then,
their, their prayers will be in each other's
favor in the hereafter
rather than, rather than harming each other in
this world and harming each other even more
severely in the next world.
And that the prophet
used to seek refuge
in seeing something evil,
in in in one's
family and one's property that you should that
he should return from the trip and and
see their family has changed for has changed
to a worse state or that something
bad has happened to their property.
That once,
his riding beast was brought to him,
to ride.
And so when he put his foot
in this,
in the stirrup,
he said, Bismillah, in the name of Allah.
And when
he,
was firmly seated on its back,
he said,
and praise be to Allah who,
brought this beast under,
my control or under our control, and we
had no power to subjugate it. And indeed
we are to return to our Lord. And
we talked about
that from
before.
This,
dua which is from the Quran
is the dua to be said when riding
a riding beast.
And then he said, Alhamdulillah,
3 times, praise be to Allah 3 times,
then he said, Allahu Akbar 3 times that
Allah is greater than than, all else.
Three times. And then he said,
Subhanaka,
glory be to you.
I have,
I have transgressed my own soul or harmed
my own soul.
So forgive me
and,
because no one can forgive sins except for
you.
And then said
he laughed.
He smiled.
And,
it was said to him, oh, Miriam,
oh, commander of the faithful.
What made you laugh?
He said,
Karam Allahu wajahu,
I saw the prophet
did just like I did.
Meaning he said just what just like what
I said,
when riding his beast for, for for travel.
And then he laughed.
And I said, oh, messenger of Allah,
from what thing,
from what thing are you made to laugh?
And he said,
indeed, you are lord. Glory be to him.
Finds it finds it wonderful
when the slave,
says, forgive me my sins.
Knowing that nobody can forgive, his sins other
than me.
Meaning what? This is what I made a
reference to from before with regards to the
other of Allah Subhanahu Wa Ta'ala
that a person,
asked Allah subhanahu wa ta'ala the fact that
they asked is a sign that they're gonna
be forgiven.
The fact that they asked for iman and
and to be protected from Kufra is that
it's a sign that they're gonna have iman
and they're going to be protected for from
Kufra. As long as a person keeps asking,
the the the arrow points in a good
direction.
And, once a person stops, then the arrow
is pointing somewhere else.
So this is the function
of the slave is to keep asking and
Allah Subhanahu Wa Ta'ala then described already
that the that his own function is to
keep forgiving.
That as long as you keep asking, he
keeps forgiving
Allah.
The the chapter with regards
to the
of the the traveler.
Meaning to say Allahu Akbar, Allah is greater
than all else. The
of the traveler one day,
ascend
a valley or something like it,
or and their
their glorification
of Allah
when they descend,
into a valley or something like it. And
the prohibition
from
excessiveness in raising one's voice when saying the
takbir or something,
like it.
And so, you know, saying the Takbir
has become like a new
thing now.
You know, at first, it was like we
went from nobody knows the
difference
Hindu.
Right? The 911 happened and, like, all the
Hindus and Sikhs are like, we're not Muslims,
and they put out big poster boards and
things like that. Ironically, I think actually 6
probably have gotten
more like the fatality from Islamophobia than Muslims
do. I just wish people wouldn't kill each
other for stupid reasons.
But at any rate, Allah protect all all
all innocent people,
whatever their background may be.
So we went from that to now people
kinda have some idea,
like, okay. There's, like, different kinds of brown
people.
And now then people are, like, watching these
videos of, like, whatever
Yahoo's in the backwoods of Syria and Iraq,
like, beheading people and, like, stabbing people to
death and shouting, Allahu Akbar. And then they
realize, oh, wow. Other Muslims do it for
other stuff like cutting a cake at a
birthday party.
So
now, like, it's starting to slowly become part
of, like,
people's,
people's, like, culture over here,
you know. So, like, I see this, like,
in weird tweets by, like, celebrities or funny
people and whatever that they'll, like, they'll say,
like, Allahu Akbar for something. Like, it's obviously
not a Muslim and it has nothing to
do with Islam, but they're just trying it's
like a show of emphasis or something. And
so
anyway,
they're probably not gonna come to Real Salihim
class, but since you're here, you may as
well know it's a sunnah not to, like,
completely shout like a maniac.
I
mean, you shouldn't be killing people anyway.
So a, don't kill people. B, if you
do, don't shout a lot of wakbar if
you do
cause it has nothing to do with Dean.
And then, c, there is a lot of
stuff that has to do with Dean. You
can say Alahuacbar and you can raise your
voice, but
just even in your raising your voice, try
not to do it like a lunatic.
Ibn Abdulahi,
may Allah be pleased with both of them,
who said that,
when we,
when we used to be meaning, we used
to be during the era of the Messenger
of Allah sallallahu alaihi wasallam,
when we would be
traveling uphill, we'd be ascending something,
the slogan would be Allahu Akbar.
And when we would be descending,
we would be the slogan would be,
SubhanAllah.
And,
this is from the adab of of traveling.
So you remember that next time when you
take your whatever Spirit Airlines flight to,
whatever, Minneapolis for a Masjid Hamza event or,
you know, the like or, you know, mustard
mustard or
whatever. It'd be cool if we had one
of those type of masjids here, wouldn't it?
It'd be cool if, like, Masajid were actually
like Masajid, but that's a different
we're not gonna go there right now.
Abdullah ibn Umar, may Allah be pleased with
both of them, said that the prophet sallallahu
alaihi wa sallam and his armies,
when they would
when they would
ascend
a a valley,
they would,
say the Takbir, that Allah is greater,
And when they would,
descend,
they would say they would say, subhanAllah.
I mean, glory be to Allah. SubhanAllah
is an interesting
it's an interesting,
construct in the Arabic language.
In Arabic means to swim,
and so Arabs are not
originally known to be seafaring people.
Although after the advent of Islam,
the first navy of the Muslims was,
commissioned by Sayidna Uthman
from
the many,
from the many wonderful traditions in Islam that
he started.
It was commissioned by Saidna Uthman
the patronage of Saidna Muawiyah,
and the first naval conquest of the Muslims
was the the island of Cyprus, and the
Muslims had a long and distinguished, like, naval
history,
after that.
People don't know the Ottoman Empire had a
a mighty navy and at the end of
its,
at the end of its reign, it had
a modern navy as well. They actually had
destroyers and, like,
the big metal, like, modern ships.
So you can see those things. People People
think that the Muslim world was some sort
of backwards, like,
you know, because Ghazali
didn't
accept the martyze. Ever since then, Muslims have
been, like, you know, whatever,
riding camels, but,
that's stupid.
And if you learn your deen from Twitter,
then that's what you'll think. But at any
rate,
originally, the ancient Arabs, they weren't seafaring people.
They were not people who really like the
like the water so much. So means
to swim,
and it has a connotation of distance because
when you're walking,
you can move much quicker than when you're
swimming. There's a lot more a lot more
resistance in water.
So,
so it means
means that Allah Ta'ala's
perfection and its greatness is
so distant from our state,
that it's unattainable.
Just like a person, you know, imagine from
Alcatraz, you can see San Francisco, but whoever
tries to swim dies.
So imagine something even further than that. It's
impossible to get to. So that's that's what
it means. We translated it as glory be
to Allah because there are no
literal translations of these expressions. And if you
explain them every single time, it becomes too
long. But it's good to know what they
mean and to remember what they mean.
That the is an expression of of
his transcendence above his creation.
So in Abdullah bin Umar
narrates that the prophet
when his caravan would
leave from Hajj or from Umrah.
And in a different narration from Muslim,
from Sahih Muslim that if the caravan would
leave,
from the armies
and from the detachments,
that went out in the path of Allah
Ta'ala
or from Hajj or from Umrah
When they would leave to go back home.
Because all of these are what?
These are incidences
of a person who experienced the help of
Allah and the faith and the the
the divine outpouring of grace of Allah
Either,
through their having gone out in the path
of Allah Ta'ala and received Allah's help and
victory,
or in,
having gone out to visit the house of
Allah ta'ala and coming back with the great
blessings that are contained therein.
That that once leaving, on their way back
home. So all of you guys will probably
end up going on Hajj and Umrah and
or Umrah several times in your life. So
you should memorize these duas as well.
Uh-uh. That that when leaving,
every time,
they would
they would
climb
a valley
or
some
some raised earth or elevated
land.
He would say the Takabir Allahu Akbar 3
times.
And then he would say,
then he would say
that there is no and this is in
this is important. Why? Because
when you're leaving Makamukarama
Makamukarama is in
the naval of a valley.
So any direction you leave from, you're gonna
have to go uphill.
So
this doesn't mean that you say this dua
when you go uphill if you go uphill.
This means that you're gonna go uphill. So
you say the Takbir when you start leaving.
We start climbing out of the valley. Because
you know that that the the all those,
you know, tunnels and stuff like that. You
usually have to go upward to to to
get to get to one of those tunnels.
And there are certain tunnels that you don't
have to but you're in a tunnel. That
means that before the tunnel was there, there
was a mountain that you had to leave.
So there's no way of leaving Makkumukaramah
without going upwards at least in the old
days before they blasted through everything.
Now there are actually entire landmarks and mountains
that used to be there during the time
of the prophet sallallahu alaihi wa sallam that
they're gone now.
And, you know, I'm not super excited about
that but we're not gonna get into it
right now.
So,
Rasulullah
someone who would climb to make the climb
of the valley out of to to leave,
to leave the hollow,
of of Makkah Mukarama.
He would,
say the takbir 3 times, and and then
he would say that there's no god except
for Allah alone without any partner.
To him belongs dominion, and to him belongs
all praise. And he,
has power over all things or he has
ability to do all things.
And then he says,
So this is a Tanazur. Remember Tanazur
in
in,
when
two files are competing or or both share
the same verb the same time.
So here,
Abiduna,
Ibuna, Taibun, all of these, they're the is
some file.
They're the, the the the active participle
which functions like the verb,
and,
the
is
Allah,
as our lord, I should say. So
means
But Arabic has a has a way of
making it more brief without having to say
without having to say all of them separately.
And if you haven't taken Arabic grammar, then
don't worry about it.
The,
would say,
we we turn,
we turn, in repentance to Allah,
and we worship Allah,
and we,
prostrate
sorry. We turn to repentance to our lord,
and we,
we worship our lord, and we prostrate in
our in front of our lord, and we,
praise our lord. And there are two names
that Allah especially
loves to be called by.
1 is Allahumma,
and, the other is
the other is,
Rabi or Rabbanah.
Rab means
the one
who, like, personally took care of you.
And so, like, the Rabban Manzil is like
a father of the household.
So we don't mean it in the Christian
sense like, oh, our father like, in some,
you know, implying implying,
genetic relationship.
The tarbia that a father gives us an
aspect,
or is is a is a
or like an attribute that a father takes.
And so we're saying that that attribute Allah
has with us, but it doesn't mean that
he's our father. But
a person is a rub of something if
they take care of it, if it's something
in their charge, if it's something in their
trust. And so when you take Allah ta'ala
as a rub,
then he'll he'll he'll take good care of
you.
And, Rasool Allah sallallahu alaihi wa sallam had
mentioned that he was an orphan,
and Allah ta'ala did his tarbia fa'asana tarbiyati.
That Allah ta'ala was the one who who
who who took care of him and who
raised him, and he said he raised me
in the most beautiful way possible. He perfected
my,
my my my.
So Allah loves
these two names. This is a question, why
is
Allahumma Allahumma not You Allah?
So the
the there's like
a a kind of like a grammatical
there's a grammatical,
reason for it. Is almost
a an abnormal usage of the Arabic language.
And the grammarians say the reason that it's
proper to say not you Allah
is that,
that you is devocative tensely. You're like calling
somebody who's
far from you.
And Allah ta'ala when you call upon him,
he's with you wherever you are.
So you're not
it's not like a communication that's going from
one place to the other.
Rather,
is with you. You're addressing him, but he's
with you at all times.
So the vakativ case,
where you're calling upon somebody is is inappropriate
in that in that,
in that situation.
And so the mim with the shaddah at
the end of it
is a an archaic particle of Semitic language
that's no longer used anymore
that indicates
address but without separation.
So it's like it's a it's a it's
a abnormal usage. It doesn't that usage isn't
made anywhere except for with,
Allah
So these are the two names that Allah
likes to be called called by. So in
this dua,
you say that you we we repent to
our lord,
and
we we worship our lord and we make
sajdah to our lord, to our rub, and
we praise our our our lord to our
our rub.
Allah ta'ala who
made true
to his his pledge,
which was what? That he'll help his Rasool
sallallahu alaihi wa sallam and all those who
helped him.
And he gave victory to his slave, meaning
the prophet sallallahu alaihi wa sallam.
That he he he dispersed and destroyed
and defeated all of the Confederates on his
own. Meaning
what? The
the the aftermath of Badr was Uhud,
and then the aftermath of Uhud was what?
That the Quraysh got all of the,
they paid basically a
number of large Arab tribes,
most of whom are Bedouins. So they have
huge
huge numbers,
easily
mobilized for war,
to to come and sack Medina Munawara
and Saidna Salman al Farsi gave the
the
the the the suggestion that Madinah, which is
only open from the north from the northern
side, that trenches should be dug,
in order to,
control have controlled access points by which people
can enter into the city.
And,
so that the all the confederates were stopped
there, and they then laid siege to Madinah
Munawwara so nothing could get in and out.
But Allah
through his help,
and through the wind and windstorms, sandstorms, other
things that happened,
he
he dispersed that army, which would have otherwise
still been able to overwhelm Medina Munawara.
So this is something that that's immortalized and
remembered again and again that the same Allah
ta'ala who did that,
for the Muslims,
in that place. He'll do it for for
the Muslims,
every every place where they raise his flag,
which doesn't mean that the Muslims will never
be defeated in battle or be frustrated in
their plans. But the promise of Allah ta'ala
is that this will always be protected. If
someone loses from one side, someone else from
the other side will be protected.
The entire Umma won't be destroyed all at
the same time, which in and of itself
is a a special type of help from
Allah
Said Abu Hurair
he said that a man,
said, oh, messenger of Allah,
I
wish to travel, so give me some advice.
And he said,
you must fear Allah.
I
make an order for you that you should
fear Allah
and that you should,
say Allahu Akbar whenever you
whenever you go up to some elevate when
you go up
to an elevated path,
and that person when he turned around to
leave,
Rasulullah
prayed for him. He
said,
fold up the distance of, of his, travel,
meaning make the make the travel,
seem quick.
And make the make the travel easy for
him. It's a hadith of Tirmiri.
Which is what this is,
a proof of another thing that you should
not just the traveler should make dua for
the person who is,
is is not traveling, but the person who's
not traveling should make dua for the traveler
as well.
That,
we were walking with the messenger of Allah
and whenever we would, go uphill
or,
go upward,
uphill out of a valley,
we would say
and we would say
and we raised our voices.
And the message the prophet
said,
oh, people,
go easy on yourselves because you're not calling
upon,
one who is deaf or one who is
absent.
Indeed,
he's with you and he hears,
and he is near.
Meaning what? You can raise your voice, but
don't raise your voice, like, you know, like,
to a degree that
that, robs you of your dignity,
or is somehow unreasonable.