Mirza Yawar Baig – Sahaba – The Gold Standard #14

AI: Summary ©
The transcript describes a group of people traveling to Afghanistan to migrate to their new country using camels and money to cover their travels. They plan to kill their cousin, Muhammad S.A.W., and convince their tribe to leave their culture. The group also discusses the loss of their values and trust in their cousin, Ali, and their plan to convince their tribe to leave their culture. They plan to give a prize of 100 camels on each of them and pass them on to all the people who belong to the Ghar [
the valuables of Shaitan Ali, r.a.W. and Shaitan Ali, r.a.W. They announced a prize of 100 camels on each of them, and they passed them on to all those people who these valuables of Shaitan Ali, r.a.W. They announced a prize of]]
the valuables of Shaitan Ali, r.a.W. and Shaitan Ali, r.a.W. They announced a prize of 100 camels on each of them, and they passed them on to all those people who these valuables of Shaitan Ali, r.a.W. They announced a prize of]]
AI: Summary ©
Bismillah ar-Rahman ar-Rahim, alhamdulillahi rabbil alameen,
wa salatu wa salamu ala sharafi al-anbiyai
wal mursaleen, Muhammadur Rasulullahi sallallahu alaihi wa ala
alihi wa sahbihi wa sallam, tasliman kathiran kathiran.
Faman ba'du.
May we continue with our reminder and lesson
on Abu Bakr as-Siddiq.
His title was As-Siddiq, the truthful.
Now, As-Siddiq comes from the root word,
from the word Sidq, which means truthfulness.
Therefore, the word As-Siddiq means a person
who is constantly truthful or who constantly believes
in the truthfulness of someone or something.
In the case of Abu Bakr as-Siddiq,
both were true.
He was himself truthful and he believed in
the truthfulness of Rasulullah sallallahu alaihi wa sallam.
And this title was given to him by
Rasulullah sallallahu alaihi wa sallam.
It's a very interesting story about him and
his truthfulness and the way he believed in
Rasulullah sallallahu alaihi wa sallam.
When Rasulullah sallallahu alaihi wa sallam went in
the celestial journey of Al-Isra wal-Mi
'raj, when Allah subhanahu wa ta'ala took
him from Mecca to Jerusalem and then from
Jerusalem up into the seven heavens and Allah
subhanahu wa ta'ala showed him whatever He
wanted to show him, Allah subhanahu wa ta
'ala mentioned this in the Quran, the first
ayat of Surah Bani Israel or Surah Al
-Isra, Allah
subhanahu wa ta'ala mentioned this, then when
Rasulullah sallallahu alaihi wa sallam came back and
he narrated this story of Al-Isra wal
-Mi'raj to the people of Mecca, there
was a huge uproar.
Abu Jahl came, he heard about this story
and he came to Rasulullah sallallahu alaihi wa
sallam and he said, tell me what is
this thing you are saying.
Rasulullah sallallahu alaihi wa sallam told him, he
said, Allah took me last night from here,
from Masjid al-Haram to Masjid al-Aqsa
and then he narrated to him all the
things that happened and of the stories and
Abu Jahl said, tell me something, let me
call other people, I want other people to
listen to you.
Will you change your story?
Will you say the same thing?
Rasulullah sallallahu alaihi wa sallam was thinking that
maybe this is the time when Abu Jahl
changes his mind and that maybe Iman is
entering him.
He said, no, I will not change, I
will not change my story.
This is the truth.
I mean, what is there to change?
So, Abu Jahl gathered a whole bunch of
people and he said, now, ya Muhammad sallallahu
alaihi wa sallam, tell them your story.
And when Rasulullah sallallahu alaihi wa sallam told
his story, there was huge laughing and mocking
and jubilation and people following all over themselves
and saying, Abu Jahl said, well, you know,
he has destroyed his own reputation.
He is a liar.
People have said, people can see that he
is telling lies, na'udhu billah, na'udhu
billah, na'udhu billah.
Even though Rasulullah sallallahu alaihi wa sallam gave
them all kinds of evidences, all of which
were true, they knew it was true because
he described Jerusalem and Masjid al-Aqsa in
such detail and people who had been there
and seen it and he had never been
there, he had never seen it except in
this journey and they could not deny that.
He said to them, a caravan is coming
from Jerusalem to, from Sham to Makkah and
in this caravan, one of the camels got
lost and they don't know where it is.
And I, this is where the camel is,
I told them that.
So, while he was travelling, he called out
and they heard him and then they found
the camel.
He said, they have, they are carrying water
on their panniers and I drank from that
and you can see the evidence of that.
They sent a fast horse, they sent a
fast rider to catch up with the caravan
and asked them and they said, yes, this
is true.
We heard the voice and we found the
camel which was lost and we didn't know
and we also saw the signs that somebody
had drunk from our panniers of water.
But none of this convinced any of those
people, including some of the Muslims who because
of this, the test was so severe and
may Allah subhanahu wa ta'ala save us
from all tests, they left Islam.
At that time, Abu Bakr Siddiq R.A.
was not there.
So, somebody went to him and they said,
you know what your friend is saying?
And Abu Bakr Siddiq R.A. asked him,
he said, what is he saying?
They said, this is what he is saying.
All of these things he is saying.
And what do you say, do you believe
that?
Do you believe what he is saying?
Abu Bakr Siddiq R.A. said, if he
said that, I believe it.
If he said that, I believe it.
Now, this fantastic statement of Abu Bakr Siddiq
R.A. has become the criterion, the methodology
of authentication of hadith.
If he said it, we believe it.
So, our muhaddithun, may Allah grant them the
best of the best, people who have preserved
the deen and who do all their best
to preserve the deen, they employ this methodology,
which is, they authenticate their narrative.
Right?
They don't say, does this make sense?
Is it logical, not logical?
No.
They say, did he say this?
If he said it, it is true.
It's very important to keep this basic fundamental
principle in mind.
Why is it that we focus on that?
Why is it that we focus on, you
know, whether Rasulullah s.a.w. said something
or not?
Why don't we go into, is it logical,
not logical, and all of those things, which
is very important because, to understand, because the
intellect, the akal, is not a source of
knowledge.
Right?
It's a processor of information, which is fed
into it very much like a computer.
So, if you take a new computer and
open the box, and I am not talking
about the pre-loaded stuff that comes in
nowadays, imagine that, and we have seen days
when none of this stuff came, everything had
to be loaded onto it.
So, if you just take it out, here
is the computer, everything is fine, nothing wrong
with it, but it will do nothing.
It cannot operate at all because there is
no operating system on it, it has no
software loaded on it, it doesn't have your
data on it, it doesn't have access to
the cloud and so on.
So, this machine is, will be useless.
Even though it has the power to do
a lot of good, the machine can work,
it has the capacity, but it cannot actually
perform the operations because it is lacking in
that information which needs to be loaded onto
it.
Right?
Imagine Allah s.w.t. said to Adam
s.a.w., said about Adam s.a
.w., Allah s.w.t. taught Adam s
.a.w., He gave him the knowledge of
all that is in the creation and whatever
that means in the words of Allah s
.w.t. Before, he told the malaika, now
question him.
So, if they had just questioned him, obviously
Adam s.a.w. was created, when he
was created, he was created perfect, he was
created complete, and therefore, he had a brain,
he had intellect, he had intelligence, but it
was raw, it was new, nothing had been
loaded onto it.
There is a way, the brain is not
a source of information, the brain is a
processor of information.
What is the source of information?
There are two.
One is tajribah, it is our own personal
experience.
So, we see something, something happens to us,
we listen to something and so forth, using
our senses.
Using our senses, we have experiences.
And these experiences become the source, this is
the input, the data that gets inputted into
our system, and then based on that, based
on that information which is now being inputted
from the external world, the brain, the intellect
operates, and then it draws conclusions and it
forms relationships and it gives us decisions and
so on and so forth.
The second source of information or knowledge is
the wahi from Allah s.w.t. Because
there are, there is a lot in life
that we can learn from our own experience,
but there is a lot of other stuff
which we need to know, but we can
never arrive at that knowledge by experience alone.
And that is everything to do with the
ghayb, with the unperceivable.
We do not know what is in the
qabar, we don't know what will happen to
us when we go into our graves.
We don't know what will happen when we
are resurrected on the Day of Judgment.
We don't know what will happen in the
maidan of the field of hashar when we
are gathered before Allah s.w.t. and
so on and so on.
We don't know this.
The only way we will know this is
if we get this knowledge from the one
who knows.
And that is Allah s.w.t. And
that is where the Quran al-karim comes
in.
This is where Rasulullah s.a.w. comes
in, where Allah s.w.t. sent him
with his kalam and with another body of
knowledge which we know as the sunnah, which
is to help to interpret the kalam.
This is very very important because this relates
pertinently to all of those disputes which is,
you know, theological wrangling.
Because people want to rationally understand every reality.
Even when they do not have the ability
to comprehend it.
We should be on our guard against this
spirit of human overconfidence in which we seek.
It is utter delusion to rationally understand every
divine truth, whether theological or indeed even legal.
We cannot do that.
There is no way we can do that.
We don't do this with other bodies of
knowledge, for example, right?
For example, you will not say, I will
logically operate on you and remove your appendix.
Because it's not a matter of logic.
It's a matter of do you know, do
you have that body of information which is
called anatomy and physiology and so on and
so forth?
And have you learned surgery?
Have you studied it?
Have you studied under somebody?
Has somebody guided you?
Do you know what you are doing?
All of this has nothing to do with
rational thought or with deductive reasoning or something.
You can't say, well, you know, this thing
looks like it is connected here.
Let me cut it.
No!
It doesn't work like that.
Right?
You need all of that.
Now, based on all of that, now when
you are performing the operation, now when you
are performing that particular action, some new thing
happens or some, you know, thing takes place
there.
Now you are able to use your rationale,
rational thought and your logical reasoning based on
the information which you got because of your
training and your education and come to a
hopefully correct solution.
Right?
We cannot, we do not, we cannot do
this issue of saying, I will only do
what rationally makes sense and I will just
operate with my rationality with any body of
knowledge.
Except for Islam.
In Islam we think that we are the
last world without any training or any study
or any preparation.
This is a really, truly it is, I
think, an indication of how really important we
think Islam is.
Right?
As far as we are concerned, for a
lot of us, it's just lip service we
pay and we say, oh, Islam is so
important, the most important, but we don't want
to spend time and energy studying it.
We don't want to take the pains to
experience the concepts and we just want to
pontificate in it from a position of complete
ignorance.
I warn myself and I warn you, don't
fall into this trap of shaitan, one of
the biggest traps of shaitan because it makes
you feel, oh, you are so intelligent.
If you were intelligent, you would not be
talking such garbage.
Please understand this.
If you were intelligent, you would not be
talking this garbage.
You would not be saying that logically everything.
How can you understand logically when you want
to deny and stay away from the external
input that you need in order to process?
Makes absolutely no sense.
Right?
So, please.
Now, Avvakara Dalanu decided to leave Mecca because
the persecution of Muslims became so high that
he decided to leave Mecca and go to
Abyssinia.
Now, when he reached Barqal Qimat, which is
about five days travelling distance from Mecca, he
met a man and his name was Ibn
Abu Dughara.
He was the chief of the Al-Qara
tribe which is a subdivision of the Banu
Hawam Ibn Khuzayma tribe.
You don't need to remember all these names.
I am just narrating to you from the
text which I am using as a research
base to understand all this.
So, but it's important to have these names
and so on.
So, Ibn Abu Dughara, he asked him, he
said, where are you going?
Yeah, Avvakara.
Because he was very well known.
Avvakara Siddiq Dalanu was a famous man.
So, he said, my people are, they have
forced me to leave Mecca.
So, I want to travel freely on the
earth and I want to worship my Rab
without anyone, you know, harassing me unnecessarily.
All I want to do is pray to
Allah subhana wa ta'ala and they got
a problem with that.
So, I will leave then and I will
go away and I will worship my Rab
Jalla Jalaluhu.
Now, Ibn Abu Dughara, he said, someone of
your rank and your character and your eminence
in the society, you cannot leave.
You don't leave and you should not be
forced to leave.
This is very, very, very bad and foolish
of your people because indeed you provide for
the needy, you join ties with people of
family relations, you support the weak people, right?
You do, Avvakara Siddiq Dalanu was famous for
the good that he did to others and
you help others to come up in life.
He said, no, I will provide you protection.
I will give you protection so you return
and you worship your Rab in your homeland.
So, Avvakara Siddiq Dalanu returned and Ibn Dughana
accompanied him.
He got his sons to come with him.
All of them were dressed in their armour
and with their weapons and so on.
And when they arrived in Mecca, Abu Dughana
spent the entire night visiting the various noblemen
of Quraish and to each one of them
he said, very least someone of Avvakara's ranking
and character does not leave his homeland and
should not be forced to leave.
Will you expel from Mecca a man who
provides for the needy and joins ties of
family and kinship and he supports the weak,
he honors his guests and he helps others
to rise above the difficulties of life and
so on.
The Quraish leaders, they said, okay, we accept
your guarantee of protection.
But they said, tell him to worship his
Rab inside his house.
To pray in his home and to recite
whatever he wants to recite in his home.
He said, he must not harm us.
I imagine the words he used.
He said, he must not harm us by
doing those acts in public and performing them
openly because we fear that our women and
children will become Muslim when they listen to
him.
He said, they will be put to trial.
Now Abu Dughana conveyed his, this message and
he conveyed their stipulations and their conditions and
Abu Bakr Siddiq R.A. began to worship
Allah SWT inside his house.
Now he didn't recite Quran in front of
anyone and he prayed inside his house, not
in front of anyone.
And then Abu Bakr Siddiq R.A. had
an idea.
So he built a place of worship in
the courtyard in front of his house.
A little sort of small Musalla he built
there.
Now inside that he would pray and he
would recite Quran.
Now this was outside the house but it
was still covered but it was, you know,
more accessible.
So people would gather around them and they
would simply watch him and they would observe
him and they would listen to the Quran
which he was reciting.
Now Abu Bakr Siddiq R.A. was a
man also who cried frequently.
So when he was reciting Quran, his, you
know, his eyes were well up with tears
and he would cry.
On a side note once, Sayyidina Abu Bakr
Siddiq R.A. who didn't cry that much
but he also cried a great deal in
Salah.
He read the ayah, he said Allah is
describing the believers and he said they weep
before Allah S.W.T. in Sajdah.
So Sayyidina Abu Bakr Siddiq R.A. who
was telling himself, he said we make Sajdah
but where are the tears?
He says where are the tears?
SubhanAllah and this is from people who were
so connected with Allah S.W.T. So
anyway the leaders of Quraysh now started to
panic because they find that these women and
children and others who were gathering around this
Musalla of Abu Bakr Siddiq R.A. They
look like they are inclined towards Islam and
so they called Ibn Ad-Dughna and they
said to him see we guaranteed you the
safety of Abu Bakr based on your guarantee
of protection and based on the condition that
he would not worship his Rabb outside, that
he would worship him only inside his house.
However now he is worshipping outside and he
has built a place of worship in the
courtyard of his house and there he prays
and recites Quran which is visible and audible
to our people.
So you tell him to stop that, go
back inside the house and if he agrees
to the limits of that of his worship
in the house then that is fine.
But if he refuses and is determined to
openly practice his faith then tell him that
you will take back your guarantee of protection.
Because we do not want to deceive you
by violating your guarantee of safety which you
gave him.
But at the same time we will not
allow Abu Bakr R.A. to openly practice
his faith.
Ibn Ad-Dughna went to Abu Bakr R
.A. and he said you know what we
agreed upon that you will limit your religious
activities, you will limit your prayers and so
on to inside your home.
So if you follow that agreement then that
is good.
Otherwise you have to return to me my
protection because I don't want the other Arabs
to find out that my guarantee for a
man was ignored and violated.
Because if they kill you or something then
it means that my guarantee was violated.
So it will be a shame upon me.
Abu Bakr R.A. said to him I
then in that case I return to you
your guarantee of safety and Alhamdulillah I am
satisfied and pleased with the protection of Allah
subhanahu wa ta'ala jalla jalaluhu wal hayyul
kayyum and he is the one who is
the possessor of might and majesty.
So this is the, you know, one of
the stories which tells us about the, not
just about the level of Iman and Yaqeen
and the level of courage of Abu Bakr
Siddiq R.A. but also a big lesson
for us in terms of where should we
look to, towards whom should we look for
safety, for protection, for support and so on
and so forth in a world which may
be hostile to us.
Today we are living in times which are,
which seem to be extremely hostile to the
Muslims.
Where do we look for protection?
Right?
Now people are afraid, people are tense and
so on.
But why?
Because Alhamdulillah Allah subhanahu wa ta'ala is
there.
And if our connection with Allah subhanahu wa
ta'ala is correct then Allah subhanahu wa
ta'ala will turn our enemies into our
friends.
Somebody asked me a question the other day,
they said, you know, are you not afraid?
Are your people afraid?
Meaning, my masjids and my musallis.
He said, are they not afraid?
Are they not tense?
I said, no, nobody is tense.
I am not tense.
They are not tense.
He said, why?
I said, because, I said to them, this
was a Jewish rabbi who asked me, so
I said to him, I said, tell me,
who raised Musa A.S.? Who raised Musa
A.S.? He said, the pharaoh.
I said, exactly.
The pharaoh raised Musa A.S. Why?
Because Musa A.S.'s connection with Allah was
correct.
So Allah subhanahu wa ta'ala caused the
one who was the declared enemy of Musa
A.S. Who had slaughtered on his orders
70,000 children of the Bani Israel had
been slaughtered for nothing.
But when they found Musa A.S., the
pharaoh himself became his guardian.
He became, he himself became the one who
raised Musa A.S. and protected him.
So, I said, the connection with Allah is
what is important.
Not anything else.
Now, migration to Medina, when Rasulullah S.A
.W. and his Sahaba suffered immensely from the
harm of the Quraish, Rasulullah S.A.W.
commanded his companions to migrate to Medina.
Now, Aisha Siddique, R.A., narrates this beautiful
story as narrated by her, our mother and
his, Abu Bakr Siddique, R.A.'s daughter.
She said that Rasulullah S.A.W. said
to the Muslims, I have a, I have
had a vision in which I have been
shown the place to which you will migrate.
It's a land of palm trees between two
mountains and two stony tracts of land.
Thus, some of the Muslims migrated to Medina.
And most of those who had left before
for Messenia, which is currently Ethiopia, they'd also
return to Medina in the next few years.
Abu Bakr Siddique, R.A., planned and he
prepared to leave for Medina also.
But Rasulullah S.A.W. said to him,
wait a little.
Because I hope to be permitted also to
migrate as well.
Now, Abu Bakr Siddique, R.A., was delighted
absolutely.
He was, you know, his heart was bursting
with joy.
And he said, do you expect that, Rasulullah?
May my parents be redeemed for you.
SubhanAllah, may my parents be sacrificed for you.
And Rasulullah S.A.W. said, yes.
So, Abu Bakr Siddique, R.A., did not
migrate in order to remain with Rasulullah S
.A.W. in Mecca.
He, however, prepared two camels and he fed
them well for four months to use them
in the long journey that was to come.
The people of Mecca noticed that Rasulullah S
.A.W. had got adherents and supporters in
another place and they noticed the migration of
his companions fearing the departure of Muhammad S
.A.W. from Mecca.
Because then they said, if he goes from
Mecca, then he will be completely out of
our control and then his religion will spread
even more.
So, Alhamdulillah, this is what actually happened.
So, they planned to kill him.
Then, at that time, Jibreel S.A.W.
came with the hukum to Rasulullah S.A
.W. to migrate, to leave Mecca and to
migrate to Medina.
Rasulullah S.A.W. left his house.
The Quraysh, what they did was, they said,
look, if any of us individually kills him,
Rasulullah S.A.W., then the Banu Hashim,
Banu Abdul Muttalib, they will become our enemies
and we will have to fight the whole
tribe because this was their culture.
So, instead of that, what we will do,
somebody gave them this idea.
Shaitan gave the idea that, they said, pick
one young man from each of the tribes.
And all of them together go and kill
Muhammad S.A.W. so that now the
blame is on all the tribes.
Now, obviously, the Banu Hashim cannot fight all
the tribes.
So, then, they will come to an agreement
of payment in lieu of death, which is
blood money and a diya and therefore, he
said, that can be paid.
There is no problem.
Paying the money is not an issue.
We will pay the money and the matter
is over.
We will not start a new blood feud.
So, this was the great advice that Shaitan
gave them.
And that's what they did.
The whole group of people went.
But when they came there, they found that
in the bed of Rasulullah S.A.W.
was his cousin, Ali ibn Abi Talib, r
.a, who took the place of Rasulullah S
.A.W. on his instructions.
Rasulullah S.A.W. told him to sleep
there.
And he also had, even at that time,
see the character of the Nabi Ali S
.A.W. These people, many of them who
did not believe in him, who resisted him,
who even maybe opposed him in different ways.
However, they trusted him to such an extent
that they left their valuables in his care.
They gave the valuables to him and they
said, you keep this in trust.
And that's what he did.
He kept those in trust.
So, he said, here are the trusts of
various people.
He gave Shaitan Ali, r.a, the details
of that and he said, pass them on
to all those people who these things belong
to.
And Shaitan Ali resembled Rasulullah S.A.W.
in his demeanor, in his face, in his,
you know, in almost every way.
So, he was in the bed.
Of course, these people, they knew that they
had missed Rasulullah S.A.W. and Shaitan
Ali, r.a, was safe.
As soon as they discovered that the besieging
swordsman, as soon as they discovered that they
had been tricked and that Rasulullah S.A
.W. had actually escaped, they went out in
search of Abu Bakr S.A.W. and
Rasulullah S.A.W. They announced a prize
of 100 camels on each of them.
And this was announced to, announced for anyone
who could find them and say, you know,
dead or alive, 100 camels each.
And that's a huge amount of money.
Even today it is, in those days it
was like a fortune, literally.
So, they announced this.
So, this was, these two, the most beautiful
people on the face of the planet, they
actually had to leave Makkah with a prize
on their heads.
Then they spent three days in the Ghar
-e-Thawr, in a cave, Ghar-e-Thawr.
And Allah S.W.T. caused them to
be saved.
A spider spun a nest on the mouth
of the cave and a pigeon built its
nest right at the foot there.
And, but, and this is the khudrat of
Allah S.W.T., Allah S.W.T.,
you know, caused the swordsmen, the hunters from
Khureish to actually go right up to the
mouth of the cave.
Abu Bakr S.A.W. is looking up
like this and he says, Ya Rasulullah, if
they look down, they will see us.
But, you know, this is the khudrat of
Allah.
Nobody can look up down anywhere without the
permission of Allah S.W.T. And eventually
the swordsmen, they saw the intact web and
they saw the pigeon and so on.
And they left.
And they said, well, you know, there is
no point in pursuing them more than this.
They have actually escaped.
Abu Bakr S.A.W. he says, when
I was with the Prophet S.A.W.,
when I was with Rasulullah S.A.W.
in the cave, I raised my head, I
saw the feet of the people and he
says, the people who were chasing them, he
said, Ya Rasulullah, if anyone of them just
looks down at his feet, they will see
us.
And Nabi S.A.W. said, Ya Abu
Bakr, what do you think of two people,
the third of them is Allah.
What do you think of two people, the
third of them is Allah.
Now the incident is described in the Quran
Al-Kareem, in Surah At-Tawbah, Allah S
.W.T. said, Allah
S.W.T. mentioned this ayah and Allah
S.W.T. said, if you do not
aid the Prophet S.A.W. Allah has
already aided him.
If you don't help him, Allah has already
helped him.
When those who disbelieved had driven him out
of Makkah as one of two.
When they were in the cave and he
said to his companion, and this is Abu
Bakr S.A.W., do not grieve, indeed
Allah is with us.
This is one of the many fazail and
honours of Abu Bakr S.A.W. that
Allah S.W.T. gave him.
That he mentioned him also in the Quran
and mentioned this incident.
In closing, I want to say that Abu
Bakr S.A.W. many years later, when
he was facing the Ridda, facing the apostasy,
the wars of apostasy, the people, the tribes
which were apostating, when Nabi S.A.W.
had passed away, people were afraid.
The people of Madinah, they thought, many of
them they thought that Madinah itself will be
attacked and so then there will be chaos
and bloodshed.
Also they were afraid for Islam.
It looks like this is the end of
Islam.
And Abu Bakr S.A.W. seemed to
be completely calm and behaving with great equanimity.
So they said to him, you are not
afraid of anything?
How come you are not tense?
How come you are not worried?
He said, from the day that Allah S
.W.T., when I was with Nabi S
.A.W. in the cave, in the cave,
the cave of Thawr, when Allah S.W
.T. mentioned this, la tahzan inna Allah ma
'ana, when Nabi S.A.W. said this,
la tahzan inna Allah ma'ana, he said,
my, the sukoon that Allah sent to me,
this sukoon, this tranquility, this peace, this harmony
in my heart, he said, this has, I
have never felt fear after that.
Imagine Nabi S.A.W.'s, the words la
tahzan inna Allah ma'ana were the words
of Nabi S.A.W. Allah S.W
.T. returned them back as his karam to
be recited until the Day of Judgment.
I remind myself and you, let us appreciate
this beautiful deen.
Let us appreciate what Allah S.W.T.
has given us.
And let us appreciate the fact that Allah
S.W.T. has caused us to, to
accept this deen and to be in this
deen.
And to treat it with the, with the,
with the, with the, with the, with the
value that it deserves.
Wa sallallahu ala nabiyyil kareem wa ala alihi
wa sahbihi ajma'in bi rahmatil kahf wa
barakatuhu.