Mirza Yawar Baig – Sahaba The Gold Standard #09
AI: Summary ©
The speakers discuss the history and importance of Islam, including its importance in building strength and knowledge of Islam to achieve their goals. They also touch upon the importance of learning and being prepared for the future, as well as the need for students to practice Islam in a proper way. The speakers emphasize the importance of learning to control their actions and desires to survive and become successful. They also mention the difficulty of learning Islam in schools and the importance of practicing it in a proper way.
AI: Summary ©
Bismillahir Rahmanir Raheem.
Alhamdulillahi Rabbil Alameen.
Wa salatu wa salamu ala sharafi l-anbiyai
wa l-mursaleen.
Muhammadur Rasulullahi sallallahu alaihi wa ala alihi wa
sahbihi wa sallam.
Tasliman kathiran kathiran.
Fahum min ba'du.
My brothers and sisters, as I mentioned before,
we continue with our classes on the first
generation of Muslims, the Sahaba of Rasulullahi sallallahu
alaihi wa sallam, his companions, his blessed companions
who are the gold standard for Islam until
the end of time.
And we continue with that story.
I remind myself that the first victims of
pagan aggression, anti-Muslim aggression, were those Muslims
who had no tribal affiliation in Mecca.
Yasir bin Amr and his wife Sumayya bin
Khayyat and their son Ammar had no tribal
affiliation in Mecca.
They were foreigners and there was no one
to protect them.
Those Muslims who were killed in the battle
of Badr and Uhud, they had an army
to defend and support them because they were
part of that army in battle.
But Yasir and his blessed wife Sumayya bin
Khayyat had no one to defend them.
They bore no arms.
They were not warriors.
They were the most defenseless of all the
martyrs of Islam, of all the shuhada of
Islam.
By sacrificing their lives, by giving their lives,
by investing their lives, they highlighted the truth
of Islam and they built strength into its
structure.
They made the tradition of investing our lives,
the tradition of sacrificing our lives and martyrdom
as an integral part of the ethos of
Islam.
Another one who came to Islam in the
first days of Rasulullah's migration to Medina was
the great Jewish scholar and rabbi Abdullah bin
Salam from the Jewish tribe of Banu Qaynuqa
claiming descent from Yusuf a.s. He was
widely respected and honored by the people of
the city, even those who were not Jewish.
He was known for his piety and goodness
and his upright conduct and his truthfulness.
Abdullah bin Salam lived a peaceful and gentle
life, but he was serious, purposeful and organized
in the way that he spent his time.
For a fixed period each day, he would
worship, teach and preach in the synagogue.
Then he would spend some time in his
orchard looking after his dead palms and pruning
and pollinating and doing whatever was required for
the season.
Thereafter, to increase his understanding and knowledge of
his religion, he would devote himself to the
study of the Torah.
In this study, it is said that he
was particularly struck by some of the verses
of the ayat of the Torah which dealt
with the coming of a prophet who would
complete the message of previous prophets.
In 622, Muhammad s.a.w. left Mecca
for Medina.
When he reached Medina and stopped at Quba,
a man came rushing into the city, calling
out to the people and announcing the arrival
of Rasulullah s.a.w. On hearing the
news, Abdullah bin Salam exclaimed the Shahada.
He said, ashhadu an la ilaha illallah wa
ashhadu anna Muhammadur Rasulullah and he told his
aunt who was sitting nearby.
He said, O my aunt, he is really
by Allah, the brother of Musa a.s.
and follows his religion.
And this is recorded in his own words
as follows.
Abdullah bin Salam s.a.w. said, When
I heard of the appearance of the Messenger
of Allah, of Rasulullah s.a.w., I
began to make enquiries about his name, his
genealogy, his characteristics, his time and place and
I began to compare this information with what
is contained in our books.
From these enquiries, I became convinced about the
authenticity of his prophethood and I affirmed the
truth of his mission.
So, he accepted Islam himself.
However, I concealed my conclusion from my people
and I held my tongue.
Then came the day when the Prophet of
Mecca, Rasulullah s.a.w., So, this happened
while he was, while Nabi s.a.w.
was still in Mecca and had not yet
come to Madinah, before Hijrah.
Then he says, then came the day when
the Prophet s.a.w. left Mecca and
headed for Yathrib.
When he reached Yathrib and stopped at Quba,
a man came rushing into the city, calling
out to people and announcing the arrival of
the Prophet s.a.w. At that moment,
he says, Abdullah bin Salam Abdullah Anubh, he
says, At that moment, I was at the
top of a palm tree doing my work,
so, you know, pollinating and cleaning the fronds
and what not.
He said, my aunt Khalida bint al-Harith
was sitting under the tree.
On hearing the news, I shouted, Allahu Akbar,
Allahu Akbar.
When my aunt heard me, she demonstrated with
me, meaning she, she sort of told him,
just keep quiet.
And said, may Allah frustrate you by Allah,
if you had heard that Musa a.s.
was coming, you would not have been more
enthusiastic.
To which he says, I replied, Aunty, he
is really by Allah, the brother of Musa
a.s. and follows his religion.
He was sent with the same mission as
Musa a.s. He says, my aunt was
silent for a while and then he said,
is he the Prophet about whom you spoke
to us, who would be sent to confirm
the truth preached by previous Prophets and complete
the message of his Rabb?
Yes, I replied, without any delay.
Abdullah bin Salam says that, then without any
delay or hesitation, he says, I went to
meet Rasulallah s.a.w. where he was
in Quba.
He said, he saw crowds of people at
the door of Rasulallah s.a.w. He
said, I moved about in the crowds until
I reached a place close to the door
and close to him.
And the first words I heard him say
were, O people, share peace, spread the peace,
share food, feed the people.
And he said, pray during the night while
people sleep and you will enter paradise, you
will enter Jannah in peace.
This whole issue in Islam of being good
to people by spreading Salam, which means smile
at people, be kind to people, be good
to people, greet people, greet people first, don't
wait for them to greet you because you
think you are so holy and superior.
Do that, this whole, and then feed people,
so help people, feed people, and then the
position of Qiyamul Layl.
Position of Qiyamul Layl.
Throughout, from Rasulallah s.a.w. through the
Sahaba, through the Tabi'een, the importance of
Qiyamul Layl is so, so critical that I
cannot possibly overemphasize it.
These are things that are the fundamental, imagine
this is the first message that Rasulallah s
.a.w. is giving to the people.
Abdullah bin Salam r.a says, I looked
at him closely, I scrutinized him and was
convinced that his face was not that of
an impostor.
His face was not that of someone who
is pretending.
His face was not that of somebody who
tells lies.
I went closer to him and made the
declaration of faith, La ilaha illallah Muhammadur Rasulallah.
Rasulallah s.a.w. turned to me, he
says, and said, what is your name?
I said, it is Al Hussain Ibn Salam.
Rasulallah s.a.w. said, instead, it is
now Abdullah Ibn Salam.
He said, give me a new name.
And I agreed.
Abdullah Ibn Salam it shall be.
By him who has sent you with the
truth, I do not wish to have any
other name after this day.
He says, I returned home and introduced Islam
to my wife and my children and the
rest of my household.
Now the Qur'an Al Kareem implicitly mentions
Abdullah Ibn Salam r.a. Allah said, Qul
ara'aytum in kana min indi Allahi wa
kafartum bihi wa shahida shahidun min bani Israela
ala mithlihi fa amana wa istagbartum inna Allaha
la yahdi al qawma al zalimeen.
Allah said, tell me, say, he is saying
to Rasulallah s.a.w., he says, say
to them, if this Qur'an, tell me
if this Qur'an is from Allah, and
you deny it.
And a witness from among the bani Israel,
the children of Israel, who is in this
case Abdullah Ibn Salam, testifies that the Qur
'an is from Allah, like the Torah.
So he believed, embraced Islam, while you were
too proud to believe.
Verily Allah s.w.t. does not guide
the people who are zalimun, the people who
are transgressors, who are rebellious, and who are
sinners.
When Abdullah Ibn Salam accepted Islam, he said
to Rasulallah s.a.w., he said, please
call my people and present Islam to them.
Then ask them about me.
He said, I will hide behind a curtain
and listen to them.
Then when they have said whatever they wish
to say, you please tell them that I
have accepted Islam, and let us see what
they will say or do.
Rasulallah s.a.w. agreed, and he invited
the Banu Qaynuqa for a meeting.
When they came, Rasulallah s.a.w. presented
Islam to them, which they listened to and
then ignored.
Then Rasulallah s.a.w. asked them, what
do you know about Hussain bin Salam?
They asked, our leader and rabbi?
Rasulallah s.a.w. said, yes.
They said, he is the best of us.
He is our leader.
He is the son of our leader and
teacher.
He is the most learned among us and
the most honoured.
Rasulallah s.a.w. then said to them,
Hussain bin Salam has accepted Islam.
They immediately started arguing and refused to believe
it.
But when Rasulallah s.a.w. assured them
that it was true, they said, he is
the worst of us.
He is the most ignorant and the least
honoured among us.
Now this shows the tendency of some people
to reject something beneficial to themselves just because
it comes from someone they don't like.
Abdullah bin Salam r.a. was the first
Muslim that was promised Jannah while he was
still alive.
In a hadith it is reported that Muhammad
s.a.w. that one day while Rasulallah
s.a.w. was sitting with the best
of his companions he said, do you want
to see a man walking on earth and
in Jannah?
Do you want to see a man walking
on earth and in Jannah?
Each one of the Sahaba looked in silence
towards Rasulallah s.a.w. hoping that he
would mention their name.
Rasulallah s.a.w. pointed in the distance
and the companions saw, the Sahaba saw that
he was looking towards Abdullah bin Salam r
.a. Allah s.w.t honours those who
are faithful and may Allah s.w.t
make us among those who are faithful.
My brothers and sisters, the purpose of remembering
the Sahaba is not simply to learn some
history or for the fact that these are
interesting stories or even to listen to them
and shed a few tears for people who
suffered in ways that we cannot even imagine
today.
The purpose of listening to these stories is
to reflect on them, to take courage from
them and to compare ourselves with their stories
and ask, what am I, what am I
willing to give for the sake of Islam
today?
The way to do that is to understand
that you don't give anything.
Right?
It's not a question of giving.
It doesn't go from anywhere.
We are really investing in our own akhirah.
When I give something for the sake of
Islam, it looks like giving but I am
actually investing in my own akhirah.
It's like taking some money, some cash to
the bank and depositing it in your account.
So, if somebody is taking a video, they
will see you taking cash out of your
pocket and giving it, handing it over to
the teller.
Right?
So, it will look like you are giving
something.
But you are not giving anything.
It's your cash, which was in your pocket,
which you gave to the teller, which goes
into your account.
So, when you come back, now you can
collect the cash from the bank.
In the case of the bank, the interest
that they give you is haram.
In the case of Allah subhanahu wa ta
'ala, you will get, for Allah said, that
the one who brings one good deal, right?
man jaa bil hasanati falahu ashroo amthaliha.
The one who brings one good deal, Allah
will give him ten like it.
Ten likewise.
So, it's not a question of interest, it's
a question of the reward from Allah subhanahu
wa ta'ala.
Allah subhanahu wa ta'ala is promising one
is to ten, which is 1000% if
you want to express that in percentages.
So, this whole concept of giving, we have
to understand it in its true sense.
There is no giving.
There is no sacrifice.
Because something for which you are getting a
minimum of 1000% return, how can you
call it a sacrifice?
A sacrifice is something which you give and
you get nothing, zero in return.
No return of any kind.
That is a sacrifice.
But if there is a return, whatever the
return may be, in cash, in kind, in
reputation, in influence and so on.
For example, people make big donations to universities,
right?
The university doesn't pay them money back.
They don't pay them interest on that money.
It's donation gone to the university.
But because of that donation, they will put
their name on some building or maybe they
will invite, depending on how big the donation
is, maybe they will invite them to be
on an advisory board or the actual governing
board of the university or something and that's
the reason why the donation is made.
It's not a cash, they have not lost
anything.
They have the money, now they want respectability
in society.
Now they want to be, to walk in
the corridors of power.
Now they want to become decision makers in
society itself.
So, what do they do?
They invest.
They invest from their funds because they have
got a lot of money.
They invest in that so that now they
have positions of power.
We can see this around the world, right?
Here was somebody who was just a billionaire
or what not and you know, all he
had was money and some luxuries in life
and then because of making donations, strategic donations
to, in the right places, now the person
is sitting on boards, now the person is
sitting as a decision maker in parliaments and
congress and what not.
This is what we are doing.
When we say we give in the path
of Allah, we are not giving anything.
We are investing in ourselves.
And the reward of that is not some
temporary seat in some place in this world,
but darajat with Allah.
Levels of honour with Allah subhanahu wa ta
'ala.
So, the question to ask is this, what
am I willing to invest for the sake
of Allah?
Now think about that, we are looking at
people who were killed because they were Muslim.
There is no other reason.
Because they said la ilaha illallah.
And people like this are, they exist in
today's world as well.
They are being killed for no reason other
than that they are Muslim.
But Alhamdulillah we are not among them.
We live in security and comfort with wealth
and health and our property and family and
positions intact.
Yet we have no hesitation in disobeying Allah
subhanahu wa ta'ala for the slightest thing.
To satisfy our egos and our friends or
our haram customs and traditions that have nothing
to do with Islam.
How do you think this will look when
we are compared with the likes of Yasir
bin Amr r.a and Sumayya bin Khayyat
r.a?
When we and they meet our Rabb jalla
jalaluhu on the day when there will be
no king except the real king.
Ta'ala Allahul Malikul Haqq la ilaha illa
huwa Rabbul Arshil Kareem.
What will be our excuse when we are
asked why we did not resist temptation?
And why we did not fight shaitan?
Allah subhanahu wa ta'ala said, Inna shaitana
aduwwun fattakhizuhu ahduwa.
Shaitan is your enemy and you become his
enemy.
But instead we become his followers.
And we refuse to, and Allah will ask,
Why did you not refuse to disobey Allah?
Or why did you not refuse to go
against the sunnah?
Let us prepare our answers and hope that
we remember them when we stand before Allah
subhanahu wa ta'ala's position.
The Sahaba's position with Islam and Islamic learning,
the point I am coming to here is
that, we like to learn and so on,
alhamdulillah, this is a good thing.
I strongly, you know, encourage that.
And today, learning has become easy.
Right?
It has become very convenient, it has become
very easy.
And of course this is a good thing.
I mean there is no doubt about that.
It is a good thing that knowledge and
so forth has become easy.
But one of the problems of this is,
is that it seems to have lost its,
the grandeur which is, which has to go
with the knowledge.
So that's where we had in the traditional
ways of learning, we had the adab of
how we approach knowledge.
Where, for example, starting from the fact that
students in traditional madaris, they sat on the
floor.
They did not sit on chairs and they
didn't have, they didn't read off tables.
That's not because chairs and tables had not
been invented.
I mean you get this, understand this thing.
And it was not because they were poor.
They were looking at, you know, the biggest
and the most affluent Islamic universities in the
world.
Which were in many cases, which were supported
by the rulers of the time.
There was no shortage of funds.
This was our traditional methodology of learning which
brought us down to earth quite literally.
So you sat on the floor with your
legs folded under you.
You didn't sit on a chair with your
legs hanging down.
You didn't sit on the floor with your
legs, you know, stretched out pointing at the
face of the teacher.
La halwa la quwata illa billah inna lillahi
wa inna ilayhi rajyo.
We learnt with respect.
You came there dressed in proper Islamic attire,
which doesn't mean mishla and stuff like what
I am wearing.
It just means clothing which fully covered your
body.
You didn't turn up to school in shorts
and t-shirts like people do today in
schools and colleges.
You came with your head covered, boy or
girl, man or woman, as a mark of
respect.
And those who Allah gave tawfiq to came
with wudhu, because you are learning the kitab
of Allah subhana wa ta'ala.
You are learning the hadith of Rasulullah sallallahu
alaihi wa sallam.
You came with proper purification.
And then you approached the deen of Allah
subhana wa ta'ala.
You approached the teachings of Rasulullah sallallahu alaihi
wa sallam.
In a way that was appropriate for that,
which is that, you know, you did that
with adab.
Now all of this was not just tradition,
it was the requirement for benefit to come
from that knowledge.
If you think and I think that we
can derive benefit from the knowledge of Islam
without the adab of Islam, then we are
grossly mistaken and grossly, you know, we are
way off.
Now the Sahabas' position with Islam was very
interesting and very important for us to understand.
Their position with Islam and Islamic learning was
the position that they had pledged to Allah
subhana wa ta'ala.
Now I mentioned this in the beginning of
this series, when I mentioned the azbab an
-nuzul, the circumstances of revelation of the last
two ayat of Surah al-Baqarah, when they
said, sami'ana wa ata'na, gufranaka rabbana
wa ilayka al-maseer.
And let me repeat that for the sake
of those who may not have attended that
class, but alhamdulillah there is benefit in the
reminder.
Inna al-dhikra tanfur mu'mineen.
When Allah subhana wa ta'ala revealed the
ayat of Surah al-Baqarah, when Allah subhana
wa ta'ala said, lillahi ma fi samamati
wa ma fi al-ard wa in tuhdu
ma fi anfusikum wa hu tughfuhu yuhasibukum bihil
laa fayaghfiru liman yasha'u wa yu'adhibu
man yasha'u wa Allahu ala kulli shayin
qadeer.
Allah said to Allah alone belongs whatever is
in the heavens and whatever is on the
earth, whether you reveal what is in your
hearts or conceal it, Allah subhana wa ta
'ala will call you to account for it.
He forgives whoever He wills and He punishes
whoever He wills and Allah subhana wa ta
'ala is most capable of everything.
Now when Allah subhana wa ta'ala revealed
these ayat, this ayat of the Quran, the
mufassireen, they have said that the sahaba went
to Rasulullah sallallahu alaihi wa sallam and they
have named the sahaba and it includes all
the big sahaba, Abu Bakr as-Siddiq, Sayyidina
Umar and others, and literally they fell down
on their knees before Rasulullah sallallahu alaihi wa
sallam.
They did not make sajdah to him, they
just fell down on their knees before Rasulullah
sallallahu alaihi wa sallam and they said Ya
Rasulullah, Allah subhana wa ta'ala has revealed
this ayat which is so heavy on us.
They said Ya Rasulullah, Allah subhana wa ta
'ala commanded us to pray, we pray.
He commanded us to give zakat, we give
zakat.
We have control over our tongues and our
actions and we try to keep these in
obedience to Allah subhana wa ta'ala but
we do not have control over our thoughts
and our emotions and our desires and if
Allah subhana wa ta'ala is going to
hold us accountable for our thoughts and our
desires, then how will we survive?
We will be destroyed.
And see the reaction of Rasulullah sallallahu alaihi
wa sallam because if you think about what
the sahaba asked him, it sounds reasonable, doesn't
it?
It sounds reasonable.
I mean I am being held accountable for
something over which I have no control.
My desire will go here and there, my
thoughts will be here and there.
My actions and my speech, yes I can
control that, I can say what is correct
and not say what is not correct, but
my thoughts and my desires, sounds reasonable.
But Rasulullah sallallahu alaihi wa sallam's reaction was
his face, his blessed face became red with
anger.
And he said, are you going to be
like those who said, samayna wa asayna, we
hear but we will not obey.
He said, kul, say, samayna wa ata'na,
gufranaka rabbana wa ilaykal masir.
He said, say, we hear and we obey.
We seek your forgiveness, oh our Rabb, and
to you is our final return.
Now see the reaction of the sahaba.
They did not say, oh no, no, no,
Rasulullah, you misunderstood us, we didn't really mean
that, no.
They came with a grievance which they considered
to be genuine, but when Rasulullah sallallahu alaihi
wa sallam rejected that, and he told them,
say, samayna wa ata'na, we hear and
we obey.
Gufranaka rabbana wa ilaykal masir.
We seek your forgiveness, oh our Rabb, and
to you alone is our final return.
When they said that, the moment Rasulullah sallallahu
alaihi wa sallam ordered them to do that,
they said it.
Now this position of samayna wa ata'na,
we hear and we obey, is the position
of the Muslim till the last day.
People confuse and they say, they say, laa
ikraha fi deen.
Laa ikraha fi deen is for the non
-Muslims.
Laa ikraha fi deen is people who have
not yet entered Islam.
See, there is no compulsion on them.
Nobody can force them.
Islam does not spread by the sword.
Islam does not preach that Islam should be
spread by the sword or by any other
means.
We don't bribe people to become Muslim.
We don't force them to become Muslim.
In any case, it is impossible because what
is in the heart cannot be forced.
But once a person has accepted Islam, then
the person has no option other than to
obey Allah.
A Muslim cannot say, well, Allah may have
said that, but I am going to give
it some thought.
I am going to sleep over it.
I am going to, you know, give you
my opinion.
The Quran may say this, but in my
opinion, in my opinion is the door to
jahannam.
Please understand this.
So, the Sahaba said, samayana wa ataana ghufranaka
rabbana wa ilayka al-masjid.
Now, what do you think happened?
Think about this.
What do you think happened?
The, the azbab al-muzoor, the historians who
record the circumstances of revelation, they say that
nothing happened.
Sayyidna Aisha Sindhiqa r.a., in a hadith
mentioned, where she mentioned, she said that nothing
happened for 12 months.
Nothing happened for 12 months.
For 12 months the Sahaba lived under this
fear that they will be held accountable even
for their thoughts and for their desires, emotions.
12 months.
And after 12 months, Allah subhana wa ta
'ala revealed, amanal rasoolu bima unzila ilayhi min
rabbihi wal mu'minoon, kullun amana billahi wa malaikatihi
wa kutubihi wa rusulihi, la nufarriq bayna ahadin
min rusulihi, wa qalu samayana wa ataana ghufranaka
rabbana wa ilayka al-masjid.
Allah said, after 12 months, Allah subhana wa
ta'ala honoured the Sahaba and honoured Rasulullah
sallallahu alaihi wa sallam by sending back the
words of Rasulullah sallallahu alaihi wa sallam, which
the Sahaba then immediately responded and they copied
his words and they obeyed him.
Allah honoured them by returning those very same
words as his words, as his kalam, to
be recited in salah until the last day.
With very special position for these two ayat
of Suratul Baqarah, where Rasulullah sallallahu alaihi wa
sallam said, whoever recites them in the night,
they will protect him and be sufficient for
him until the morning, and whoever recites them
in the morning, they will protect him or
her and be sufficient for them until the
night.
Allah said, the messenger, Rasul, the messenger firmly
believes in what has been revealed to him
from his Rabb, and so do the believers.
Allah subhana wa ta'ala is bearing witness
that the Sahaba are true Muslims.
They all believe in Allah and his malaika,
his angels, his books and his messengers, and
they proclaim, they say, we make no distinction
between any of his messengers, and they say,
we hear and we obey and we seek
your forgiveness, O our Lord, O our Rabb,
and to you alone is our final return.
And then Allah subhana wa ta'ala gave
them his blessing, his inam, and he removed
the thing which was troubling them.
And then Allah subhana wa ta'ala gave
them relief.
Allah said, la yukallifullahu nafsanillahu sa'aha.
Laha ma kasabat wa alaiha maktasabat.
And then Allah subhana wa ta'ala taught
them dua.
Imagine, what is the power and what is
the value of dua which is being taught
by the one to whom it must be
made and who is going to accept it.
Right, I can call on Allah subhana wa
ta'ala in my own words, and inshaAllah
we ask Allah to accept that, but there
is no comparison between my words and what
words Allah subhana wa ta'ala himself taught
us and through the sahaba, through the Prophet
ﷺ, to ask him in those words, because
those words have no comparison.
They are the words of Allah, taught by
Allah, to be made to Allah, to be
said to Allah, for Allah to accept.
So Allah said, la yukallifullahu nafsanillahu sa'aha.
Laha ma kasabat wa alaiha maktasabat.
Allah does not require and does not burden
any person, any soul more than they can
bear, more than they can afford.
All good will be for its own benefit
and all evil will be to its own
loss.
And then Allah subhana wa ta'ala taught
us how to make dua, as I mentioned.
Allah subhana wa ta'ala said, Rabbana la
tuwaqidna in naseena aw akhta'na.
Rabbana wa la tahmil alayna isran kama hamaltahu
ala allatheena min qablina.
Rabbana wa la tuhammilna ma la tuwaqatalana bih.
Wa af'alna wa ghfir lana wa rahamna.
Anta mawlana fa nsurna ala alqawm alkafirin.
Allah subhana wa ta'ala said, the believers
pray, O our Rabb, do not punish us
if we forget or make a mistake.
O our Rabb, do not place a burden
on us like the one You placed on
those before us.
O our Rabb, do not burden us with
what we cannot bear.
Pardon us, forgive us, and have mercy on
us.
Wa af'alna wa ghfir lana wa rahamna.
Afu is to completely wipe out even the
memory of what happened.
Totally, completely, as if it never happened.
And to forgive, wa ghfir lana, or Allah
forgive us, is to forgive.
And not to hold that against us.
Wa rahamna is rahma, is mercy.
It is the root of all forgiveness.
Wa af'alna wa ghfir lana wa rahamna.
Anta mawlana fa nsurna ala alqawm alkafirin.
You are our only guardian.
You are our only helper.
And so grant us victory over our enemies.
Over those who don't believe in You and
who fight us and kill us because we
are Muslims.
This is the beautiful dua of the Quran.
As I mentioned to you, it has great
value and benefit.
It is something which Allah subhana wa ta
'ala has, Allah has blessed us with.
And therefore I remind myself and you, let
us make this dua all the time and
we ask Allah to help us in every
way.
Because for the day one, we will meet
Allah subhana wa ta'ala jalla jalaluhu.
Wa sallallahu ala nabiyyil kareem wa ala alihi
wa sahbihi ajma'in.
Bi rahmatik ya rahman rahim.