Mirza Yawar Baig – Lessons From The Anbiya #73 I Love The Messenger
AI: Summary ©
AI: Transcript ©
My brothers and sisters, we are
coming to
the closing.
10th year of.
In the 10th year, Rasulullah
sent
and Abu Musa
al Ashawi to give the out of the
people of Yemen.
Yemen
was 2 provinces at that time, and he
made them leaders
over
one province each.
Meaning that he gave the responsibility
of
Dawah
in
one province to
and
in another province to Abu Musaal Ashari radiAllahu.
So when we say made leaders,
obviously, he was not Rasool al Salam was
not the ruler of heaven. He could not
make anybody leaders, but he
gave them that responsibility.
And imagine
responsibility for an entire region.
Yemen is a huge country,
entire region
to 1 individual.
It shows the caliber of the Sahaba,
and how Rasoolullah
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.
Rasool Sallallahu Alaihi Wasallam 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 halal
and halal into halal. 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.
It's such beautiful advice,
because
in dawah,
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 probably the one of the biggest
if not the biggest problem with us as
Muslims.
Within ourselves,
it is our internal
conflicts and these conflicts are over
that Rasulullah
is the last and final messenger
of Allah
That we pray 5 times a day facing
the Kaaba.
That we eat that which is slaughtered in
the name of Allah as far as meat
is concerned.
These are the fundamental matters in Islam,
right?
That zina is haram, that lying is haram,
cheating is haram.
Everybody agrees on this. I mean, there is
nobody who deserves it. If somebody deserves it,
then they are clearly out of the,
out of the norm.
Our disagreements are on small things,
but there 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
mostly against Muslims
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, you know, greet and so on.
We know the Hadith of Rasool Allah sallam
where he said that
a man was going from his place
to another place,
which was far away.
And Allah
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 such and
such a place. He said, why? He said,
to meet so and so. He said, Why?
He said, Because he's my brother. He's a
Muslim. I'm going to meet my brother.
So the angel said to
him, Is there
something that he owes you? Are you going
there to collect your debt?
Or are you willing to ask him for
a favor?
Or are you going for some business dealing?
Or whatever, you know, some
garam, some kind of
your need.
And the man said, No, I have no
need. I'm madre. 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 meet him
just for the sake of Allah.
The angel then
revealed his real form, and he said Allah
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
has forgiven your sins, and Allah
has forgiven his sins.
Imagine 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, Mahab bin Jabal was
close to the province of Abu Musa,
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 Muhammad
bin Jabbal Radheal Anhu, he asked Abu Musa
Al Hashari.
He said, yeah, Abdullah,
how do you recite the Quran?
Now Abu Musa Al Hashari apart from other
things was also
a beautiful of the Quran.
So he replied, I read it continuously
piece after piece.
And he said like a camel is made
again and again after an interval between the
milking.
So Abu Bosa Asahi
used to recite Quran
day and night.
We hear this also about
Imni Abbas
where somebody asked the servant of Imni Abbas,
the cousin of Rasulullah
the son of Abbas ibn Abdul Butari
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 and so forth.
It was something which was routine, and they
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 we
when we read, when we recite, we understand
what we are saying.
And then he asked Muhammad,
who said, how do you recite, Muhammad?
Muhammad bin Jabal 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's talking about tahajjud.
And he's explaining how he how he used
to pray. So, you know, he used to
sleep for the 1st part of the night,
and then he would pray that, 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.
It will show us how
our daily habits can become a source of
blessing for us if we do them with
the right niyyah.
The niyyah is everything. Right? The intention is
everything. Inna malamalu bi niyat.
So
when we eat, when we sleep, when we
do anything, we have the right niyyah that
this will facilitate
my worship of Allah Subhanahu Wa Ta'ala. You
know that
Ibadah is obedience, is Ita'at,
and Ita'at is obedience,
and Ibadah is Ita'at, and Ita'at is Ibadah.
And therefore, if I am going to obey
Allah Subhanahu Wa Ta'ala, and I'm going to
do something in order to facilitate their 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, which obviously, I can't say that I
have a 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 and Godla does not accept charity.
I cannot be eating haram and then saying
I am eating this so I will get
strength to pray to Allah Subhanahu Wa Ta'ala.
If you are eating haram,
your salah and your dua will not accept
it.
So it keeps us on the right track.
When we have the right niyyah, it keeps
us on the right track.
Ibn Abba said,
But as soon as Saddam sent Waz bin
Jabal Radir Anhu 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 Ira ilallah
Muhammadu
Rasoolullah.
He said you're going to the people of
the book, so call them to
the kaliba, shahada,
that there's no one, tell them to believe
that there's no one worthy of worship except
Allah and that Muhammad Sallallahu Alaihi Wasallam is
his messenger, the last and final of them.
He said, if they accept that, then tell
them that Allah Subhanahu Wa Ta'ala has made
5 salah
formed 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 Abu alayhi wa
sallam say to Muhammad bin Jawaal Anu? He
said,
invite them. You're going to the peep to
a people of the book.
Invite them to la ilaha illallahu
Muhammadur Rasoolallah.
And then if they accept that meaning, they
accept Islam, they become Muslim.
Tell them that Allah has made 5 salah
on them.
So pray those 5 salah at their time.
In the salatatanhaanil
farshai wunka.
Because the salah separates you from
all
all forms of shamelessness and all forms of
sin and rebelliousness.
It's a tool to purify our lives.
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, then they start
praying, then he said, take,
tell them that they must pay Zakat, so
amount of Zakat and so on, which must
be taken from their rich
and given to the poor among them.
And then he said Sallallahu Alaihi Wasallam, and
when you go to take the 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 warns 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, Rasool was not saying, take
it from them and send it to Madira.
Take it from them and remedy it to
me.
Send it to Madinah.
Right? Take it from there and 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 desires
is part of the human condition. It has
always been there. It will always be there.
You can try to,
to minimize this gap, and we should try
to minimize the gap, but it's never gonna
go away. Everyone will not have exactly the
same amount of income or wealth.
So the wealthy are always fewer than the
poor. The poor are the masses. Number 1.
Number 2,
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
against the wealthy
For which,
depending on the society, time and so on
and so forth, the wealthy, first, they have
to protect themselves. And secondly, they will sometimes
if they have power, they will use force
on the people who are poor. Now comes
Islam, entry 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 power and authority and and so
on. The same guy the same guy. Oh,
you could not stand before him. You could
not meet him any way you wanted 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?
Distances shorten.
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 then who never
gave them anything before that. Now they're giving
them.
So this is the first benefit, will people
come together
and there is harmony in society. No need
for security,
no need for
force.
2nd 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's more
considerate, he's more compassionate,
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 do that?
Rasool Sallahu alaihi wa sallam never bothered 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 did say, I don't
like this guy who will 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, Oh,
these people came and now they're taking away.
No, Nobody's taking anything.
He advises
Muhammed Jawad to
be
very circumspect. He advises him
to be
humble. He advises him not to
live a luxurious life.
We'll come to that in a minute. So
here, they see the wealth is circulating within
their community, within their own community. It's not
going anywhere.
So no resentment
for that.
And then Nabi Sadasalam says,
I will wait to the wealthy people, so
they will have nice things.
So don't go to the man and say,
in zakat, give that fari.
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 and 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 a garbage collector, but at the same
time, you are not 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, I'm losing
it. No.
If someone wants to give the best, again,
this is Islam.
Allah said, you will not reach the level
of piety
until you spend from
your wealth
and from yourself that which you love the
most. What will you love the most about
something which is the most valuable? That's
an individual thing.
You want to reach party? 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. Take something
which is normal, which is good, which is
average, but not something which is the best.
Then the final warning.
He said, beware
of the Dua
of the oppressed,
because nothing stands between it and Allah
Beware of the Dua of the oppressed. And
remember, Abu Salam did not say oppressed
Muslim.
He's sending them to a country which is
Christian. Where are the Muslims?
They're going to go and because of their
work, we hope that people will accept Islam,
and it happened, but when they were going
there. So who is this oppressed?
It will be somebody who is not a
Muslim.
Allah
said, these are the people who give food
to the poor person, to the orphan, and
to the prisoner.
Who was the prisoner?
The prisoner was Muslim, the prisoner we're talking
about prisoners of war. They didn't have jails.
These people were, you know, they were under
some sort of supervision, but they were in
society.
Allah is 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 it was a prisoner, it was
another reason, Allah said, Prisoner.
This is Islam.
So He said, Do not oppress anybody.
Imagine,
Rishabh was saying there is nothing, the dua
of the oppressed, nothing stands between it and
Allah.
So who's the one who is being oppressed?
The non Muslim.
Who is he being oppressed
by? The Muslim.
Even in that situation,
and the non Muslim who does not even
believe in Allah Subhanahu Wa Ta'ala, he does
not worship Allah Subhanahu Wa Ta'ala. When he
makes dua
against the Muslim,
Allah will accept his dua.
Even though the Muslim worship someone.
Please understand there's no guarantee in Islam that
we will go to Jannah.
Ubakar and Umar and Ufar and Aali
and all the Asher of Mubasher and all
the people in the Sahaba who were promised
Jannah.
They acted as if
this had not happened.
Our worker sindeep father would say, I wish
I had not been born.
He said, I wish I was a blade
of grass. I would just try and
fly away in the breeze.
He would say, 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 in Allah or he has no faith
in the promise of Rasool Allah No.
It just shows this attitude of bodhiya, the
attitude of
being a slave of Allah
and not taking things for granted.
Today, we have been promised nothing, but we
act as a Jannah in our Gurasat.
Muad
said
about the same thing.
He said, Rasool
sent me to Yemen.
Rasool
was walking
while
Muad bin Jabal
was on his mount. Mister was holding
the bridle of the horse, and he walked
him all the way outside
Madinah and set him off on the road
to
Yamal.
Muhammad Ali was a young man. He was
very handsome. He was very gifted.
He was very intelligent. He was one of
the closest
students of Rasool
These are special people,
young people. Nabi salam
loved them very much.
And he said to him as he was
going out,
he asked him, he said, Yeah, Bharat,
how will you judge between people?
Kitaab of Allah,
what will you do?
He said, I
will look
for that in your teachings, in the sunnah
of His Rasool
which also on a side note tells us
that the hadith
had been
or were protected, they were recorded, they were
with them at the time.
He didn't say I will try to think
whatever I will no, he said I will
look in the sunnah.
Ravish 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 sahabah.
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 and the sunnah.
These four things, Kitab, Sunnah, Ijba, Hayas,
the book of Allah, the sunnah of Rabbi
Sallallahu alaihi wasallam,
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.
So this is like
a viva
before the degree, the PhD is given.
He's taking this
test
from Vaal Bajiraman.
And then he says to him, You, one,
you will not see me again after this
year
when you come back, and you may pass
by my grave
and my masjid.
They might even remember that. Dabir Ally was
saying this, you may not this is he
knows this is gonna happen.
So Madhav Baidhalaanu
wept. He got off his horse. He said,
Yasurullah, 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 Dawud al Islam, the
work of taking Islam to
those who do not have Islam
is even more important
And then the Suraj al Sarraf said to
him, the people closest to me are the
people
of Takhor,
wherever
and whoever they may be.
Imagine how what a great basharrah, how beautiful
these these words are for us because
if we make ourselves with taqwa,
if we develop taqwa in ourselves,
then Insha'Allah,
we are
we fall into that group
which will be closest to Rasool Allah Subhanahu
Wa Salam. 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
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 her
brother for the sake of
Islam. And then he says to him,
You mad,
beware
of luxury
for the slaves of Allah
are not people who love
luxury.
For the slaves of Allah are not luxurious.
They are not people who
love luxury.
Mawb ibn Jabal Radalaland was being sent as
the governor of heaven.
And he's being advised
to avoid luxury.
Ajiva
shows also to us the importance
of
of akhlaq,
the importance of matters, the importance of relationships.
Mahindra Jawaharlal Nehrundi was a very handsome young
man, the best of his people and very
close to him as a salam. And Nabi
said
he 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. I
mean, he was generous to a fault. He
would give if he had, if he didn't
have, he would borrow money and give. So
a time came when
all his assets were foreclosed
against his debts.
He asked Rasool
to speak to his creditors.
However, the creditors
did not excuse Vayad bin Jafar
of anything, so his entire wealth was given
away and he was bankrupt.
When he went to Yemen, he had nothing.
Rasool
was,
he
allowed
him
to
so because he was in yaman, so Nabi
allowed him to invest
the money that was in his control.
So he said,
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 Muad Radialan returned,
Rasool al Sarwar had passed away and it
was the Khalifa of Abu Bakr Siddiq Radialan.
Now Muhammad Riddhala's investment was successful, so he
returned with some wealth.
Umar ibn Sattar met him and he said
give the money to Ubaka Riddhala.
If he returns anything to you, that is
fine. Otherwise, you have to give it up.
So Maharaj said, I will not give it
up because Rasool
allowed me to invest so I could recover
what I had lost.
So Omar Abdel Anu
went to Abhuka Sandeep Adhako and said, take
some of his wealth and leave him some.
Now Abhuka Sandeep refused and he said Rasool
sent him so he could benefit from his
investment, so I will not take anything.
Him. So he says, first of all, give
it all away. He said okay, not all,
give some away.
But this didn't happen. So
Maharaj did not give it, Abhuka Sridhar Ramanu
didn't take it.
Next morning, however, Maharaj
went to Sir Alhammar,
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.
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
and gave him all his wealth.
But
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. My
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 wants us to live.