Nadim Bashir – The Night Journey & It’S Lessons

AI: Summary ©
The segment discusses the recent incident at thebye of the royal wedding, including the importance of understanding the reality of the event and the need for a return to the city. The speaker emphasizes the importance of loyalty to Islam and avoiding infection during the time of the Prophet's da' clarity. The speakers emphasize the transactional nature of relationships and the need for individuals to overcome difficult relationships to avoid complications and become aware of their capacity to overcome difficult relationships. The segment also touches on the challenges of avoiding infection and political and political struggles, as well as the importance of learning from history and avoiding political and cultural struggles.
AI: Summary ©
My family is back at home inshallah.
With no further ado, we would like to
welcome Shaykh Bashir.
JazakAllah khair.
As-salamu alaykum wa rahmatullahi wa barakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Wa alaykum wa rahmatullahi wa barakatuh.
That's better.
Bismillahir Rahmanir Raheem.
Alhamdulillahi wa barakatuh.
Wa salatu wa salamu ala Rasooli Muhammad wa
ala aalihi wa sahbihi ajma'in.
I have been a little under the weather,
but I assure you that this morning I
got a flu test done a COVID test
done a strep throat test done and I've
come negative and everything.
So I want to make sure that I
don't want to come and give you any
kind of barakah so I made sure that
I got all those tests done before I
did come.
So I want to keep inshallah this lecture
short as the brother was mentioning about the
Ramadan countdown and Shaykh Salah had asked me
to come and just share a few things
a few pieces of information related to the
subject of al-Isra wal-Mi'raj First
of all is that I always stress upon
this that when it comes to our children
growing up in this society many of our
kids are very unaware of the events of
the life of the Prophet ﷺ though they
may have a they may have an idea
in their mind but when it comes to
details our kids are very unaware and especially
when it comes to even the months of
the lunar calendar year many of our kids
know the months but they probably don't know
them in order and even if they do
know them in order many times they are
very unaware or uneducated on the events and
the incidents that took place in each month
so this is why often when the month
of Rajab rolls around the subject and the
story of al-Isra wal-Mi'raj often
is discussed and you will see around town
many people are going to come together and
they are going to have a discussion they
are going to have a majlis regarding this
particular night now strictly academically speaking when it
comes to the night of al-Isra wal
-Mi'raj there are many ulama who have
speculated that what exactly is that night now
if you go to the subcontinent countries like
India, Pakistan, Bangladesh and many other Muslim countries
you will see that on the 27th night
of Rajab many people will gather at the
majlis because this is the overall overwhelming theory
that this incident or this event happened on
the 27th night of Rajab whereas as I
said earlier that academically speaking there is no
evidence pointing towards that however some ulama who
are seerah experts they were able to put
their own understanding together they were able to
apply ijtihad and they came to this 27th
night and eventually this idea that this event
took place on the 27th night of Rajab
became widespread so this is the very first
thing the second thing that is very important
to understand when it comes to this event
was that you will see in some books
of seerah that there were some speculation that
perhaps this was not a physical experience of
the Prophet ﷺ but rather this was perhaps
a dream of the Prophet ﷺ and we
are very quick to negate that idea and
that notion simply because Allah says سُبْحَانَ الَّذِى
أَسْرَى بِعَبْدِهِ He took and the word asra
in the Arabic language means to take someone
at night, it is a night journey that
one undertakes so this in itself very clearly
points at the idea that this was not
a dream of the Prophet ﷺ but rather
this was a physical experience that the Prophet
ﷺ he underwent another interesting thing about this
surah surah al-isra that highlights you will
find two surahs in the Qur'an that
highlights this night and the events of this
night one is surah al-isra and the
other one is surah anyone know?
surah najm surah najm surah najm in the
27th juz is another surah that Allah ﷻ
He talks about this particular night and there
are many sahabah رضي الله عنهم they say
that surah al-isra was a blueprint given
by Allah to the Prophet ﷺ about what
is about to come forward in the Medina
era of the Prophet ﷺ life and not
only that but in this surah there is
a passage that begins with وَقَضَى رَبُّكَ أَلَّا
تَعْبُدُ إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا it actually starts
on the second or third page of this
surah and if you read the translation you
will find that there are ten things things
to do and things not to do accumulatively
they come out to be ten instructions given
by Allah subhanahu wa ta'ala and there
are some sahabah who were of the opinion
that these were the ten commandments given by
Allah to Bani Israel so now we know
that this happens now we find that of
course I cannot go throughout the entire story
because it is a very lengthy one but
few of the things that we need to
understand from a facts perspective when Allah subhanahu
wa ta'ala took the Prophet ﷺ he
met many many prophets on his way going
all the way up to Allah jalla wa
ala and many ulema have stated that there
was a symbolic reason why he met each
of these prophets so on the very first
on the very first sky he met Adam
ﷺ the second one he met Isa and
Yahya ﷺ on the third one he met
Yusuf ﷺ on the fourth sky he met
Idris ﷺ on the fifth sky he met
Harun ﷺ on the sixth he met Musa
ﷺ and on the seventh sky he met
Ibrahim ﷺ now though this is not proven
from any kind of hadith of the Prophet
ﷺ what I am about to mention there
are some ulema who have used their own
theory to come up with some reason that
perhaps this is why the Prophet ﷺ met
all these prophets now once again keeping in
mind that this happened in the year of
Aam al-Huzn the year of sorrow and
this was a time where Allah took away
the external and the internal support from the
Prophet ﷺ Abu Talib was known as his
external support whenever he would go outside in
Mecca it was Abu Talib who stood by
the Prophet ﷺ whenever he would come home
the one who would provide him that psychological
support that emotional support was Khadija ﷺ so
within a span of a month as the
ulema they say Allah took both of them
away from the Prophet ﷺ so the point
is that and then after this there was
Al-Isra and Al-Miraj that took place
after that and soon after that there was
in the seerah of the Prophet ﷺ there
were two incidents there was Bay'ah al
-Aqabah al-Ula where you have a handful
of people from Medina who came and pledged
allegiance on the hands of the Prophet ﷺ
the Prophet ﷺ sent Mus'ab bin Umair
ﷺ to Medina to educate them and the
following year they came as a bigger group
and then that was the year where they
had an agreement between those the Ansar that
to be Ansar and Abbas the uncle of
the Prophet ﷺ that if we send the
Prophet to Medina will you look after him
will you take care of him and this
is where the Sahaba the Ansar gave them,
gave the family of the Prophet ﷺ their
word and their commitment that they will always
support the Prophet ﷺ and then after that
you find that the Prophet ﷺ made his
plans for hijrah and the hijrah story is
a very long one too, but what is
so symbolic about Adam ﷺ the ulema they
state that just like Adam ﷺ was to
leave a place that was near and dear
to his heart which was Jannah, likewise you
O Muhammad ﷺ will be forced to leave
a place that is near and dear to
you which is Mecca and this is why
in the hijrah of the Prophet ﷺ we
find that after every small or short amount
of time the Prophet ﷺ he would turn
back and he would look at the Kaaba
and he would say things he would express
himself that he feels so much regret in
leaving this town and he does not really
want to leave this town then what is
the symbolic reason of meeting perhaps Isa ﷺ
and Yahya ﷺ and the ulema they say
that the opposition to Isa and Yahya ﷺ
were Bani Israel and this is Allah's way
of telling the Prophet ﷺ that when you
go to Mecca and when you go to
Medina your primary opposition are going to be
the Jewish community and this is something that
we find in the seerah of the Prophet
ﷺ the reason behind Yusuf ﷺ is that
just like Yusuf in the case of Yusuf
ﷺ his closest people to him in terms
of his family were his adversaries likewise the
closest people to you are going to be
the closest people or the adversaries that you
are going to find in your life are
those who are the closest to you and
this is why we find that though they
were the Quraish but they had plotted to
kill Rasul ﷺ at the time of hijrah
then what is the what is the meaning
behind Idrees ﷺ Allah ﷻ the ulema they
have said that perhaps this is Allah's way
of telling the Prophet ﷺ that though you
may be forced to leave Mecca but remember
Allah will grant you a very high status
because Allah says in the Quran regarding Idrees
ﷺ وَذْكُرْ فِي الْكِتَابِ إِدْرِيسِ إِنَّهُ كَانَ صُدِّيقًا
نَبِيًّا وَرَفَعْنَاهُ مَكَانًا عَلِيًّا we will grant you
an elevated position so this is Allah's way
of telling the Prophet ﷺ we will grant
you an elevated position Harun ﷺ the meaning
behind that could be that just like Harun
ﷺ served as a support to Musa ﷺ
during his da'wah time likewise you will
find a support in Medina within the Ansar
in your mission Musa ﷺ the meaning that
some ulema they say that perhaps just like
Musa ﷺ had to deal with Bani Israel
and he had to give so many sacrifices
and there were so many people who doubted
Musa ﷺ though there was revelations that came
to Musa ﷺ even in the case of
the Prophet ﷺ though you are the one
who is receiving revelation but there will be
many people who will doubt you and this
exactly happened in the case of the Jewish
community in the time of the Prophet ﷺ
the Jewish community by the way in Medina
they did not have a major problem with
the Prophet ﷺ but as the laws of
Sharia began to descend through Wahi to the
Prophet ﷺ and the community of the Prophet
ﷺ and the community the Jewish community they
were becoming distinct because the Prophet ﷺ when
he came to Medina remember which direction was
he praying in?
which direction was he praying in?
Majd al-Aqsa so the Jewish people are
thinking that well he is praying towards Majd
al-Aqsa and we pray towards Majd al
-Aqsa there is not much of a difference
they revere Ibrahim ﷺ we revere Ibrahim ﷺ
we believe in Allah, they believe in Allah
so there is not much of a difference
between our religions but when Allah after 18
months of being in Medina Allah sent the
Wahi that now you have to face towards
the Kaaba and pray your Salat and slowly
and gradually Allah began to send down Ahkam
this is where the Muslim community became very
distinct from the Jewish community and this is
where their animosity and their hatred increased towards
the Prophet ﷺ and then finally he met
Ibrahim ﷺ and the meaning behind that is
that just like there was a time where
Ibrahim ﷺ was able to establish Tawheed and
monotheism in Mecca, likewise there will come a
time where you will be able to re
-establish the foundations of Ibrahim ﷺ in Mecca
so these are things that happened on the
night of Isawul Miraj and finally I want
to finish on this that what are some
of the lessons that we can take from
this story because the lessons are the most
important thing one is the story but there
are lessons to be learnt the very first
lesson to be learnt from all this is
Allah ﷻ when he referred to the Prophet
ﷺ he did not refer to him as
Rasulullah ﷺ he never referred to him as
Muhammad ﷺ but in Surah Al-Isra Allah
referred to the Prophet ﷺ as an abd
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ
he never said سُبْحَانَ الَّذِي أَسْرَى بِرَسُولِ اللَّهِ
why did he say abd because the concept
of an abd, a slave to Allah ﷻ
is truly an honour in the eyes of
Allah if you go and you open up
Surah Al-Furqan what does Allah mention at
the end of Surah Al-Furqan he says
وَعِبَادُ الرَّحْمَٰنَ Allah talks about the characteristics of
the slaves of Allah now though in this
society when you talk about history when you
talk about American history when you talk about
history in general and you use the word
slaves slaves has a very negative connotation in
our society but when you talk about slaves
in the perspective of Allah ﷻ the ulama
they say especially Ibn Taymiyyah ﷺ he says
that if Allah refers to someone as a
slave it is truly an honour given by
Allah it has nothing there is no negative
connotation when it comes to the word slave
because at the end of the day you
and I we are the slaves of Allah
ﷻ and I remember one time I was
sitting with a group of young brothers and
some children and I asked them are we
the slaves of Allah or are we the
servants of Allah and they all said that
we are the servants of Allah and I
said that when you are the servant of
Allah when someone is a servant to someone
else you are a servant for some portion
of the day but you are not a
servant throughout the entire day a slave on
the other hand you are a slave 24
-7 we are the slaves of Allah ﷻ
there is never a point in the day
where we say that you know what now
I am off the clock like when we
go to work we have to provide our
service in lieu of us providing our service
we get a paycheck simple as that but
when we are off the clock and the
boss says I need you to do something
we can easily say that I am off
the clock I don't have to give anything
back to the company or to the business
likewise when we call ourselves the servants of
Allah it means that there are some portions
of the day perhaps we will dedicate ourselves
and there are some portions of the day
where we don't have to dedicate ourselves but
when you call yourself a slave to Allah
ﷻ it means that 24-7 we owe
our life to Allah now this also means
that a slave to Allah means that no
matter what the situation is no matter how
much the level of distress may be I
am never going to lose my loyalty to
Allah ﷻ look at the Prophet ﷺ for
a moment he lost his uncle he lost
his wife and during the time he was
married to Khadija he did not marry any
other woman and so after this he went
outside to seek out political support he was
rejected that political support and he was disgraced
on his way out from Ta'if after
all this never once did he say that
why is Allah doing this to me this
is something that happens very common to us
why is Allah doing this to me why
I pray my Salat I read my Quran
I do dhikr I do so much more
I am doing so much more than people
who come to this masjid I live my
life according to deen I know people who
don't live their life according to deen yet
Allah does not bring the challenges upon them
but Allah brings the challenges upon me and
we begin to question Allah and in essence
our loyalty is coming into question here we
are not truly loyal to Allah ﷻ just
like we find in the case of the
Prophet ﷺ or we would find in the
case of Ayyub ﷺ or we would find
in the case of Yusuf ﷺ I mean
think about Yusuf ﷺ for a moment a
man who was completely innocent being stuck in
jail being imprisoned for so many years so
many years never once did he question Allah
that why is Allah putting me in this
kind of situation so the first thing that
we learn from all this is that a
slave to Allah means that we never lose
our trust in Allah and our loyalty to
Allah should never come into question another perspective
of an abd to Allah is that brothers
and sisters our relationship with Allah is not
transactional see what happens is that we feel
that I do you a favor you do
me a favor this is the way we
treat others but a lot of times we
have the same kind of mindset when it
comes to Allah I do these things for
Allah I read Quran I pray Salat I
do these things for Allah why is Allah
bringing difficulties upon me so what we have
done is that we have created a mindset
that our relationship with Allah is more transactional
whereas the reality is brothers and sisters that
if Allah were to bring upon us perpetual
difficulties in our life still a person cannot
say why is Allah doing this to me
or I'm not going to worship Allah no
a slave to Allah means that our relationship
with Allah is not transactional you do this
for me oh Allah and I'll do this
for you in fact what Allah demands from
us is we want to have Allah first
comes first comes because we think that let
Allah rectify let Allah fix all my affairs
then I'll come to Allah let Allah do
this for me this for me this for
me then I'll worship Allah Subhanahu Wa Ta
'ala whereas in the eyes of Allah it
is a complete reversal first comes first we
have to worship Allah then comes seeking help
from Allah Subhanahu Wa Ta'ala when Allah
says in the Quran those who strive in
our path then we will open up the
ways upon them first Allah is demanding a
struggle from us Allah is demanding from us
a commitment when we renew our commitment and
we are dedicated to our commitment then the
help of Allah Subhanahu Wa Ta'ala will
come another thing that we learn from this
also is that especially when it comes to
living in this society that when it comes
to many people they think that well if
we are the slaves to Allah Subhanahu Wa
Ta'ala then that means that there is
no freedom there is no freedom because in
our society we've always been taught especially our
kids are always taught that you should do
whatever you want to do you follow your
heart wherever your heart takes you that's where
you go so in essence what the society
is teaching us is that Islam will bring
you under Allah's slavery and there is no
freedom in that whereas if you leave Islam
you leave your commitment and your dedication to
Allah that is when you will seek out
true freedom brothers and sisters the reality is
that it is the complete opposite the more
we are enslaved to Allah the more freedom
we have the more we become enslaved to
the society and we are chasing what they
refer to as freedom that is not freedom
that is slavery because the society today will
be that today sitting down is normal tomorrow
they will say sitting down is abnormal the
society is constantly changing what is normal today
becomes abnormal tomorrow what is abnormal today becomes
acceptable tomorrow so in essence the society is
trying to tell us that don't follow your
deen but follow what we tell you to
do and they're telling us that you do
whatever we tell you to do that is
not freedom that is slavery we have become
enslaved to the norms of our society so
if our society says do this then we
will do this whereas in the eyes of
Allah when it comes to Allah's rules and
laws it does not change no matter what
the situation is it does not change so
we may think that it is slavery but
in reality that is where true freedom lies
then lastly I will finish on this inshallah
when it comes to difficulty just like we
learn from this there will always be difficulty
in our lives there should never be a
situation where we feel that why is Allah
doing this to me Allah will always test
us and there will be situations I have
met a lot of youth also who would
tell me that I don't have the bandwidth
I don't have the stamina the strength to
handle and endure a difficulty and a hardship
why is Allah doing this to me and
I will always remind them of the verse
of the Qur'an Allah knows us better
than we know ourselves Allah knows us more
than our parents know us and Allah if
he knows that we have the capacity and
the endurance to overcome and to endure a
difficulty then Allah will bring that difficulty upon
us see look let me be honest with
you what we see happening in Palestine right
now may Allah subhanahu wa ta'ala help
our brothers and sisters in Palestine may Allah
give them Izzah may Allah give them Nusra
may Allah subhanahu wa ta'ala give them
Fatah Ameenubil Alameen what they are going through
Allah knows that you and I we don't
have that stamina to go through that perhaps
this is why Allah has placed us here
but they are there and Allah knows that
they can handle that I mean you know
how many videos I saw that would bring
tears to my eyes just looking at the
strength of Iman of these kids when these
kids are being interviewed that your house is
gone your family is gone Wallahi you know
these kids what they are saying is Allah
is with us I don't care I don't
have anything Allah is with us this is
their Iman and their faith so the point
is that Allah will bring upon us what
is within our capacity but we need to
always remember too that after every single difficulty
Allah subhanahu wa ta'ala will bring ease
this is the law of Allah when the
Prophet Sallallahu Alaihi Wasallam went through all these
series of difficulties Allah subhanahu wa ta'ala
brought the Prophet Sallallahu Alaihi Wasallam to him
not only that but if the Prophet Sallallahu
Alaihi Wasallam thought that the people of Mecca
don't have any Izzah for him the people
of Taif have no Izzah for him the
Prophet Sallallahu Alaihi Wasallam this is Allah's way
of showing Izzah to the Prophet Sallallahu Alaihi
Wasallam that in Masjidul Aqsa Allah subhanahu wa
ta'ala created a situation where the Prophet
Sallallahu Alaihi Wasallam is leading Salat to all
the Anbiya not just only few Anbiya all
the Anbiya kulluhum Allah subhanahu wa ta'ala
gave that Izzah to the Prophet Sallallahu Alaihi
Wasallam just in case if the Prophet Sallallahu
Alaihi Wasallam felt that who's gonna be there
on my side who's gonna be there to
stand with me who's gonna be there to
support me who can I turn to Allah
is showing that to the Prophet Sallallahu Alaihi
Wasallam and during the same time the same
story also is a lesson for us that
our Iman will be tested because when the
Prophet Sallallahu Alaihi Wasallam when he came back
and he went to the Quraish he went
to Abu Jahl and he said last night
I went from here in one night I
went from Mecca all the way to Al
-Aqsa from there I went all the way
to Allah I came back and I came
all the way back to Mecca now Abu
Jahl is thinking see you know Islamophobes they
always are waiting to pounce on a Muslim
if a Muslim would say something that is
abnormal or they would do something that is
abnormal immediately you'll see even in the media
they would jump immediately on it right you
see that everything was going normal all of
a sudden that situation happened in New Orleans
right remember and all of a sudden oh
Muslim see because that is the nature of
an Islamophobe they're waiting to pounce on an
opportunity to degrade and to criticize and to
publicly ashame the Muslim man so this is
what Islamophobes do when Abu Jahl heard this
he was like khalas this is exactly what
I need and he went out and he
began to say that see this is what
Muhammad is saying so and at that time
he even went to some other Muslims and
they said that do you believe in this
man and they're like of course he's a
prophet of Allah well what if I were
to tell you that he is saying last
night he went from here all the way
to Major Aqsa and he went to Allah
and he came back all in one night
now the new Muslims that time they may
have a shred of doubt in their heart
that oh yeah he said that oh okay
you know I mean he is prophet of
Allah we trust but that is you know
how I don't know how that's possible so
there is an element of doubt when they
came to Abu Bakr RA this is why
Abu Bakr RA he stands out in the
story so much because when they came to
him and they said you believe in this
man right and he said yes do you
believe in the fact that he said that
from last night he did all this would
you still believe him and he said that
if he is saying it I don't have
any shred of doubt in the words of
Prophet SAW this is why his Iman was
different from everyone else's Iman because with everyone
else's Iman there may be a shred of
doubt what we learn from this brothers and
sisters is when it comes to our faith
in Allah when it comes to our faith
in the Prophet SAW there cannot be any
doubt in the heart of a Muslim even
in the time of the Prophet SAW even
non-Muslims they did not have doubt when
the Prophet SAW would say something that he
would do something when Abu Lahab one of
his sons he came to the Prophet SAW
by the way both of his sons they
divorced both of the daughters of the Prophet
SAW when he began to call people to
Allah and one of them even came and
spat on the Prophet SAW and the Prophet
SAW said that may Allah send one of
his dogs upon you this is what the
Prophet SAW said when he said this and
he went back and he told his father
that this is what the Prophet SAW said
this is Abu Lahab by the way think
about this for a moment Abu Lahab a
man who did not believe in the Prophet
SAW but when he heard this you know
what he said if the Prophet SAW said
it it is going to happen this is
a non-Muslim having this much Yaqeen in
the words of the Prophet SAW whereas today
you and I we don't have that much
Yaqeen in the words of Allah and the
Prophet SAW so what we learn from this
is number one is about the concept of
an Abd we learn also from this story
that after every difficulty comes ease and we
also learn that our Iman will always be
put to test and we can never put
any doubt or we cannot have any doubt
in the words of Allah and his Prophet
SAW we ask Allah SWT to grant us
the Tawfiq to learn from these stories and
please sit down with your children and go
through these stories these are very interesting stories
that our children should know and the lessons
from these stories I try to summarize it
right now but if you go and open
the books of Sira there are pages after
pages on this one story so try to
sit down with your family and go with
these stories and may Allah SWT grant us
the Tawfiq to learn from these stories Jazakumullah
Khair Assalamu Alaikum I would like to thank
Sheikh Bashir thank you also to all of
you for staying behind like the Sheikh said
please pass this knowledge on to your families
at home