Mirza Yawar Baig – Lessons From The Anbiya #72 I Love The Messenger
AI: Summary ©
The conflict between Islam and human relations is a problem for Muslims within the region, and it is a problem for humans within the religion of Islam. Prayer and being a good person are crucial for achieving success in Islam, and the wealth of Islam is being given out to the poor. The speaker discusses the importance of praying for Islam and avoiding confusion between the two, and warns against oppressed and non- Islam people. The speaker also discusses the importance of manners, deductive reasoning, and deductive reasoning in the Sun statement.
AI: Summary ©
Muhammad, Rasulullah, Ali wala Ali was Abu Asmaa, famigha, brothers
and sisters, we are coming to the closing,
10th year of hijdi.
In the 10th year, Rasulullah Sallam sent Mahad bin Jabal and
Abu musari awade Allahu anhua to give thou to the people of Yemen.
Yemen was true provinces at that time, and he made them leaders
over one province, each
meaning that he gave the responsibility of Dawa in one
province to Mahat bin Jawahar radhilam, and another province to
Abu Musa al Ashari odalang. So when we say made leaders.
Obviously he was not rasa Salam was not the rule of one. He could
not make anybody leaders, but he gave them that responsibility.
And imagine responsibility for one entire region. Yama is a huge
country, entire region to one individual. It shows the caliber
of the Sahaba YALI May and how rasona Salam had trained them,
and how much of energy and effort they put into it,
that they accepted that they were they were deputed, and they
accepted this work, and they did it in such an amazing manner,
masurasalam said to them, be lenient and not harsh,
and to encourage and encourage and not repress
and collaborate, meaning, cooperate with people and do not
disagree and create conflicts. Now obviously this does not mean make
Halal into haram and haram into Hala. What it means is that, given
the boundaries of the Sharia in everything else, be lenient,
encourage people and collaborate with people. Don't fight with
people
such beautiful advice,
because in Dawa, leniency is necessary. In human relations,
leniency is necessary harshness, hardness, the willingness to
constantly fight and constantly disagree and constantly
be disagreeable. Today. This is the, this is the, probably the one
of the biggest, if not the biggest, problem with us as
Muslims, within ourselves.
It is our internal conflicts. And these are these conflicts are over
four way matters, over over small things,
because the fundamentals of Islam, Allah, ilaha illallah, that there
is no one worthy of worship except Allah Muhammad rasulallah, that
that Rasul rasalam is the last and final messenger of Allah that we
pray five times a day, facing the Kaaba,
that we eat that which is slaughtered in the name of Allah
subhanahu wa as far as meat is concerned,
these are the Fundamental Matters in Islam, right?
That Zina is haram, that that lying is haram,
cheating is haram. Everybody agrees on seven No, there is
nobody who disagrees on if somebody disagrees that they are
clearly out of the out of the norm.
Our disagreements are on small things, but they we make that
disagreement into something which separates us, breaks hearts,
breaks relationships,
and may Allah forgive us. In many cases, throughout the history of
Islam, we have fought wars, Muslim against Muslim, and shed the blood
of our brothers and sisters fellow Muslims.
So they went to these provinces and agreed that when they were
close to each other,
they would meet and meet and greet and so on.
We know the hadith of Salem, where he said that a man was going from
his place to another place, which was far away, and Allah subhanaw
taala sent an angel in the form of a man who met him on the on the
road, and he asked him where he was going. So he said, I'm going
to sat in such a place. He said, why? He said, to meet so and so.
He said, why? He said, Because he's my brother. He was, he's a
Muslim. Alhamdulillah, I'm going to meet my brother. So the angel
said to him.
It, is there something that he owes you? Are you going there to
collect your debt? Or are you going to ask him for a favor? Or
are you going for some business dealing,
or whatever, you know, some garabs, some kind of your need?
And the man said, No, I have no need. I'm my mother. He says, I
have neither lent him anything, nor do I borrow, nor am I going to
borrow anything from him and so on. I'm just going to beat
him, just for the second one.
The Angel then revealed his real form, and he said, Allah subhana
wa Tara sent me to tell you
that for this reason, because you went from your house to the other
place to meet your brother for no reason other than he is your
Muslim brother, Allah subhanho wa Taala has forgiven your sins, and
Allah subhanho Tala has forgiven his sins.
Imagine all what a beautiful thing it is just saying salaam to
somebody, just meeting somebody, how easy it is, yet we don't do
it.
May all have mercy.
So
one day, Maya bin jawab was close to the province of Abu musari,
Abdul Rahul, so he went to meet him
and see again, how,
what kind of conversations they had. I'm not saying this is the
only thing that they talked about, but this was the major thing,
because this is what is reported.
So
he asked Musa alashari.
He said, Yeah, Abdullah, how do you recite the Quran
now? Who's Ari, apart from other things, was also a beautiful curry
of the Quran.
So he replied, I read it continuously, peace after peace.
And he said, like a camel is made again and again after an interval
between the milking. So Abu Musa as I Ashay adalah, who used to
recite Quran day and night.
We hear this also about Abu Asmaa,
where somebody asked the servant of him in Abu Asmaa, the
cousin of Asuras of Salam, the son of Abbas bin Abdul buchare Anu,
he said, tell me something about your Master's life. And
the man said
he waits from one Salah for the next salah, and between the two he
recites Quran.
See what a beautiful
statement that is. He said from one Salah he waits for the next
salah, and in that period, he recites Quran.
Quran was the Quran was a part of their lives. It was not a ritual.
It was not something that they did, you know, so much, and so on,
so forth. It was something which was routine. And I remember these
people, they understood what they was they were reading. That's the
reason why it's so important to understand the Arabic language, so
that when you when we read, when we recite, we understand what you
are saying.
And then he asked, what Iran, who he said, How do you recite? Omar
Mahat bin jawadaran, who said, I sleep the first part of the night,
then I wake up when I have taken my need for sleep, and then I
recite whatever Allah has destined for me. So I count my sleep as an
act for which I will also be rewarded. Now he is talking about
tahajjud,
and
he is explaining how we how we used to pray. So, you know, he
used to sleep for the first part of the night, and then he would
pray, and he would recite Quran. And he says, Therefore the sleep
also because that's the reason I'm sleeping. So I get some energy to
recite Quran, to to pray. Therefore the sleep also becomes a
means of reward for me. To show us how our daily habits can become a
source of blessing for us if we do them with the right niya.
The niya is everything right. The intention is everything in
namalama
will be near. So when we eat, when we sleep, when we do anything, we
have the right knee that this will facilitate my worship of Allah,
subhanaw taala, we know that Ibadah is obedience. Is it that?
And itad is obedience, and ibadah, is it that? Is ibadah. And
therefore, if I am going to obey Allah, and I.
Going to do something in order to facilitate that obedience, and
this becomes a means of reward. Also, this ensures that my action
itself becomes an action of which is halal, which is according to
the Sharia was obviously, I can't say that. I have, I will earn
income in a haram manner, and
then say, I'm earning this income in order to give charity. Because
there's no charity from haram in Allah does not accept a charity. I
cannot be eating haram, and then saying I am eating this so I will
get strength to pray to Allah. Subhanho Tara, if you are eating
haram, your Salah and your is not accepted. So it keeps us on the
right track. When we have the right knee here, it keeps us on
the right track. Ibn Abba said radhiranu. But Rasulullah sent
Maha bin Jabal radhiranu to Yemen. He said to him, you are going to a
people of the book, because these people were Christian, the
Yemenis. So he said, You are going to a people of the book. So call
them to La Ilaha, illallah, WA Mahan madur Rasulullah.
He said, You are going to the people of the books who call them
to the kalima shahada that
there is no one tells them to believe that there is no one
worthy of worship except Allah. And then Muhammad SAW is his
messenger, the last and final of them. He said, If they accept
that, then tell them that Allah subhanahu Tara has made five Salah
found on them in the day and the night.
And of course, teach them salah. If they accept that, then tell
them that they must pay zakat, which must be taken from the rich
among them and given to the poor among them. Listen very carefully
to this thing.
So what did he say to them? What did he say? What did he say to
Mahat bin jawal adelano? He said, invite them. You are going to the
people, to a people of the book.
Invite them to La Ilaha, illallahu, Muhammad Rasulullah,
and then, if they accept that meaning they accept Islam, they
become Muslim. Tell them that Allah has made five Salah form on
them.
So pray those five Salah at their time
in the Salat handle fasha,
because the salah separates you from all all forms of
shamelessness and all forms of sin and rebelliousness. It's a truth
to purify our lives
in a salata karnata kita bamakota Allah said that the salah has been
prescribed on the believers at specific times, so the salah
should be prayed at its time.
And then,
if they accept that, meaning that then they start praying. Then he
said, Take
tell them that they must pay zakat. So amount of Zakat is on
which must be taken from their rich and given to the poor among
them.
And then he said, Salah Salem. And when you go to take this zakat
from them, be aware of the best of their property, and do not take
the best, but take what is average, neither best nor worst.
And
then he wants him, and he says, And beware of the dua of the
oppressed, because nothing stands between it and Allah. Now
think about this advice, this one Hadith,
shaada, Salah zakat, now in zakat Rasulullah, not saying, take it
from them and send it to Madina.
Take it from them and rabbit it to me. Send it to Madina.
Right? Take it from there. Use it for yourself. No, he said, take it
from their rich and give it to their poor. Now, think about this,
in any society, irrespective
the rich are always fewer than the poor.
This separation between the wealthy and the people who do not
have wealth is us.
Is part of the human condition. It has always been there. It will
always be there.
You can try to
to to minimize this gap, and we should try to minimize the gap,
but it's not going to go away. You. Everyone will not have
exactly the same amount of income or wealth.
So the wealthy are always fewer than the poor. The the poor are
the masses, number one. Number two, the wealthy by definition,
because they have wealth,
they will be separated from the poor. They will not live among the
poor. Their houses will be different. They will have compound
walls. They will have security systems. They will have all kinds
of things which keep them away from the poor.
Usually, this builds resentment as.
Against the wealthy,
for which, depending on the society, time and so on so forth,
the wealthy, first, they have to protect themselves. The Secondly,
they will, sometimes, if they have power, they will use force
on the people who are worth now comes Islam, empty of Islam. Now
what happens? The same wealthy Lord, the same wealthy landowner,
the same wealthy, you know, big industrialist, the same wealthy,
powerful
man with the power and authority and and so on. The same guy, the
same guy who you could not stand before him. You could not meet
him. Whenever you want to meet him, you could most of the time.
You could not even see him,
anytime you saw him or whatnot. There was some threat associated
with that. The same person now is taking his wealth and giving it to
you. So what happens?
Distance is shortened. People's hearts come close. People start
thinking well of each other. The wealthy start becoming popular.
The poor are benefiting from their own wealthy people. So they they
are good, their lifestyle is better. They are able to meet
their needs. And now this wealth is coming from their own wealthy
people who they who never gave them anything before that now they
are giving them.
So this is the first benefit which people come together and there is
harmony in society, no need for security, no need for for force.
Second big benefit is obviously people understand the reason it is
happening is not because this Lord suddenly woke up in the morning
and changed his mind, but because of Islam, the man became Muslim.
Therefore now he is kinder, he is more considerate, he is more
compassionate, he is he cares about what happens to me and what
doesn't happen to me. So Islam is the reason why all of this is
happening. And therefore these poor people now, they are also
drawn toward Islam,
and that is how Islam spread. Islam spread because you've put
food into somebody's stomach.
The root to the heart is through the belly,
right? Islam spread by the winning of hearts. Islam did not spread by
the cutting of necks, by the chopping of heads, by the killing
of people. Killing does not receive anything.
Killing gets you a bunch of dead bodies. What will you do that
Rasulullah never murdered anybody. He never killed anybody.
He never told anyone to kill anybody.
I'm not talking about pronouncing judgment on somebody, you know,
capital punishment for someone who deserves it. I'm saying he didn't
say, I don't like this guy. Go who kill him? No,
this is the beauty. And then see the wisdom. The
wealth of the country is not leaving the country, in the same
country, it's just circulating more. It's going from the wealthy
to the poor. So nobody can object. They can't say all these people
came and now they're taking away. No, nobody's taking
anything. He advises mohad bin jawab to
be very circumspect. He advises him to
be humble. He advises him not to be not to live a luxurious life.
We'll
come to that in a minute. So here they see the wealthy circulating
within the community, within their own community, not going anywhere.
So no resentment for that.
And then says, Are you going to the wealthy people so they will
have nice things.
So don't go to the man and say, in zakat, give that foreign in zakat,
give that fantastic stallion that you have no
leave the good stuff with them. Leave the thing. Because the good
stuff is something that they love when they you know, spend money to
buy it and keep it. Let them leave it. Leave it with them.
Take something which is average.
Obviously you don't take something which is trash. You're not, you're
not a garbage collector, but at the same time you are. Now he's
specifically telling them don't take something which is the best,
because that will build resentment. People will say, Oh,
my God, I had this thing now, because of Islam, are losing it.
No
if someone wants to give the best again, this
is Islam. Allah said you will not reach the level of piety Albir
until you spend from your
from your wealth
and from yourself that which you love the most. What will you love
the most? Something which is the most valuable. That's an
individual thing.
You want to reach parity. Go ahead. Do that
voluntarily, your own.
But this is the hope of being given to the ruler. He's saying,
No, don't go and take something which is good for take something.
Which is normal, which is good, which is average, but not
something which is the rest. And
then
the final warning, he said, Beware of the dua of the oppressed,
because nothing stands between it and Allah subhanahu,
beware of the dua of the oppressed. And remember, did not
say oppressed Muslim.
He's sending them to a country which is Christian. Where are the
Muslims they are going to go, and because of their work, we hope
that people will accept Islam. It happened, but when they were going
there. So who is this oppressed? It will be somebody who
is not a Muslim. Allah
said, be yatima or miskina wa miskina wa yatimo asira.
Allah said these are the people who give food to the poor person,
to the orphan and to the prisoner.
Who is the prisoner?
The prisoner was the non Muslim, the prisoner. We are talking about
prisoners of war. They didn't have jails. So these people were, you
know, they they were under some sort of supervision, but they were
in society,
unless saying, give food to the one who is a prisoner who is not a
Muslim,
he did something wrong, he attacked you, or whatnot in the
war and so forth. And even if it was not the war, even if the
prisoner was another reason, Allah said, prisoner,
this is Islam.
So he said, Do not oppress anybody. Imagine
saying there is nothing, the dua of the oppressed. Nothing stands
between it and Allah.
So who is the one who is being oppressed? The non Muslim, who is
he being oppressed by the Muslim,
even in that situation when the non Muslim, who does not even
believe in Allah, subhanho wa taala, he does not worship Allah
subhanaw Tara, when he makes dua against the Muslim,
Allah will accept his dua,
even though the Muslim worship salah,
please understand there is no guarantee in Islam that we
will go to Jannah, Abu and ova and Asmaa and Ali Abuja and all the
ashram and All the people the Sahaba who were promised Jannah.
They acted as if
this had not happened.
Abu Asmaa would say, I wish I had not been born. He said, I wish I
was a blade of grass. I would just try and, you know, fly away the
bees.
He would say, I will know, I don't believe that I will get Jannah
until both my feet are in the Jannah. And this does not mean he
has no faith, faith in Allah subhanho taala. He has no faith in
the promise of Rasulullah. It just shows this attitude over both the
attitude of being a slave of Allah subhanho wa Taala and not taking
things for granted. Today, we have been promised nothing, but we act
as if Jannah is our
winner. Said
about the same thing. He said, Rasul rasalam sent me to heaven.
Rasul rasa Salam was was walking while mohad bin Java Raja Lanu was
on his mount, Vijay rasalam was holding the bridle of the horse,
and he walked him all the way outside Madina and set him off on
the road too to
Yemen. Mahadeva was a young man. He was very handsome, he was very
gifted. He was very intelligent. He was one of the closest students
of Rasulullah. These are special people. Young people. Loved them
very much.
And He said to him, as he was going out,
he asked him, he said, Yeah, what? How will you judge between people?
Mahavir, I will
judge on the basis of the Kitab of Allah,
if you do not find
what you are looking for in the book of Allah, meaning, if there
is no direct ruling in the Kitab of Allah, what will you do? He
said, I will look for that in your teachings in the Sunnah of His
Rasul SallAllahu alaihi salam, which also on a side note, tells
us that the hadith of Rasul Salam had been or were protected. They
were recorded. They were with them at the time
he.
Inside, I will try to think whatever. No, he said, I will look
in the Sunnah.
Navishala Sadam said, If you do not find it there in the Sunnah,
what will you do? He said, I will consult with others, with the
other Sahaba.
And he said, if you have nobody, what will you do? He said, I will
use my own deductive reasoning in the boundaries of the Quran in the
Sunnah.
These four things, Kitab, Sunna, ijmafias,
the book of Allah, the Sunnah Abu Asmaa, the collective consensual
opinion of scholars and the deductive reasoning of a scholar.
This is the fundamental principles on which our Sharia is based. This
is how, this is what makes Islamic law.
This is like a viva before the degree the PhD is given. He is
taking this test from Vaadin Deva, and then he says to him, yeah,
Mahat, you may not see me again after this year, when you come
back and you may pass by my grave and my
Masjid. Imagine saying this. You may not this is he knows this
would happen.
So mahathirlano wept. He got off his horse. He said, yasula, please
don't send me.
Don't send me. I want to be with you. He said, No, go. What
does it tell us? It tells us that the work of the utter Islam, the
words of taking Islam to
those who do not have Islam, is even more important than being in
the personal company of rasulallah. It is more important
than praying Salah behind the Prophet sallallahu, sallam. It's
more important than being in the company of rasulallah.
The mother of the Lord is weeping.
And then, as said to him, the people closest to me are the
taqwa. Are the people of taco, wherever and whoever they may be,
imagine how what a great Bashar, or how beautiful this, these words
are for us. Because if we make ourselves with taco, if we develop
taco in ourselves,
then Inshallah, we are. We fall into that group which will be
closest to Rasulullah samsara. He said, the people closest to me are
the people of taqwa, wherever and whoever. Wherever means geography,
whoever is individuals, wherever also means time.
So no matter where
and no matter who that is,
they are closest to me. Then he said, Salah Salam. You are going
to a people who have soft hearts,
and they will fight for the truth. So fight with those who obey you
with meaning on their side and against those who disobey you,
meaning, be on the truth yourself and support those who are on the
truth and stand up against those who are not on the truth. And when
you do this, Islam will spread. And he said, a woman will leave
her husband, a child will leave his parents, and a brother will
leave a brother for the sake of Islam. And
then he says to him, Yamaha, beware of luxury. For the slaves
of Allah are not people who love luxury.
For the slave of Allah are not luxurious. They are not people who
love luxury. You
mahabinjanu is being sent as the governor of Jeevan,
and he is being advised
to avoid luxury
shows also to us, the importance of
of akhlaq,
the importance of manners, the importance of relationships.
Martin Jabal, as I mentioned to you, was a very handsome young
man, the best of his people, and very close to Mr. And navisara
paid special attention to him. He was very generous, a very, very
generous man. And anyone came to him, he gave him whatever he asked
for,
and for this, he even borrowed money. He was generous to a fault.
He would give if he had, if he didn't have. He would borrow money
and give. So time came and all his assets were foreclosed against his
debts.
He asked Rasulullah SAS to speak to his creditors. However, the
creditors did not excuse via bin Jawara of anything. So his entire
wealth was given away, and he was bankrupt. When he went to Yemen,
he had nothing. He.
Rasul Salam was
he allowed him
to
so in, because he was in yahan solavisaram allowed him to invest
the money that was in his control.
So, you know, he said, If you, if you get the money, invest it and
profit you can take and the money itself should not be touched, that
should be spent in the way that it is to be spent. So by the time
Mahat radilanu returned, Rasulullah SAS passed away, and it
was the khilafa of avokara shiddhilan investment
was successful, so he returned with some wealth. Omar Satan met
him, and he said, give the money to ovakar Abu
if he returns anything to you, that is fine. Otherwise you have
to give it up. So Maharana said, I will not give it up, because
rasalam allowed me to invest so I could recover what I had lost.
So ovarano went to avaka Sindhi sadharano and said, Take some of
his wealth and leave himself.
Now. Avakar abdurah refused, and he said, Rasulullah sent him so he
could benefit from his investment. So I will not take anything.
Imagine these are people who are so concerned. Is not jealous of
the wealth or whatever wealth may have made. He just wants him to be
safe. He doesn't want that wealth to become a problem for him. So he
says, first of all, give it all away. Say, Okay, not all, give
some of it.
But this didn't happen, so
did not give it. Abu Krishna didn't take it.
Next morning, however, mahada went to say the numbers in the Qatar,
and he said, I am going to do what you told me, because he said I saw
myself in my dream last night that I was being dragged to the
hellfire and you were the one who was holding me back.
Asmaada,
he said I saw a dream in which I saw myself being dragged to the
hellfire and I saw you were the one who was holding me back. So he
went to avagar Siddha sadharano and gave him all his wealth, but
Abu as now returned it all to him. So now he had it legally. Now
there was no,
no problem for him in terms of possessing of that wealth,
brothers and sisters, I remind myself and you, this deen is a
deen of implementation. It's a deen of practice. It is not a deen
of theory of talking. It's a deen of practice. We ask Allah to make
it easy for us and to facilitate this practice and enable us to
live in this life the way that he Jana janadhu wants
us to name ramatika?