Suhaib Webb – The Supplication of Islam Part Two
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Welcome to our second gathering
discussing the book
Al Alam Al Hayib
Fishar Al Kalim Abbayib. Of course the explanation
is by Imam Badurdeen
Al Ayni and the actual book is by
Imam
Ibnotaymiyyahurahi
mohum Allahu ta'ala. Jami'an.
And last time we stopped at the statement
of the Imam, walhamdulillah,
and he continues,
which means praise be to Allah. We talked
about Alhamd
And peace be upon the servants of God
who he has chosen.
The servants of Allah here could be the
prophets, could be their communities, or could all
of them insha'Allah.
As Allah who Subhanahu Wa Ta'ala says in
the Quran,
That indeed we have inherited the book,
amongst our servants. Here meaning the followers of
the prophets and the prophets.
Are those who were chosen and purified and
cleaned. Masha'Allah.
So Allah who has chosen them. Allah
has guided them and Allah
has brought them in takhir.
Now from there, Imam Ibn Taymiyyah,
he mentions a number of verses of the
Quran that we want to look at with
some detail,
because they will help explain
the practices and applications
related to supplicating Allah Subhanahu Wa Ta'ala,
and remembering
Allah Subhanahu Wa Ta'ala. One of the mistakes
I see people make
is that they tend to go everywhere first
but the Quran. I remember when I was
in high school in Al Azhar in Egypt
SubhanAllah. And we're taking inheritance law.
And quite frankly, our teacher, he was okay.
But he kept kind of going through these
really kind of in-depth theories about inheritance and
this and this.
And finally,
you know, we just said to him, can
you just explain
the verses in Sultanisa?
They talk about
inheritance.
And he was like, why? Well like, because
it's easier.
So subhanAllah he actually refused. So what we
did is a group of students came together,
and we just studied the tafsir of ayatulakam
of those verses and then ask other teachers
and we aced the exam. It was all
in the Quran SubhanAllah.
So this is not just a mistake that
people make. This is unfortunately a mistake. Right?
Even some educators
make. And oftentimes I find when people ask
about duas, supplication,
this and this.
You know, if they were to reflect on
the verses of the Quran,
clearly,
The Quran is a clear book.
So, Imam Ibn Taymiyyah
opens up the text with the Quran.
And also to show the greatest dhikr
is the Quran.
Allahu Akbar. So we're gonna go through some
of these verses explain
them and show their applications and then we'll
begin to start to look at the text
insha'Allah.
He
says Allah the transcendent says
And even though
is not in the book, it is agreed
upon by the Quran,
the scholars of Quran,
that we must recite a'uzbilahiminashaytanur
regime outside of prayer.
We the
imam Shaa'atabi says in Herzl al Amani, whenever
you want to read the Quran at any
time at any place,
you must you must say
So you must say it.
Out loud.
And And of course, you don't have to
keep saying it. If you say it once
inshallah, it's sufficient.
The first verse he mentions is from Surat
Ahzab,
the 33rd
chapter of the Quran
verse number 70
and I believe 71.
He says,
Which means all believers
be dutiful to Allah
and speak
Sadida.
Sadida has a number of meanings. Imam Azamakhshari
He explains them,
very beautifully and he says
You know,
when you speak, speak in a way that
seeks the truth.
And of course, we have to understand the
context of Shoto Al Ahab,
the
the fitna that came into the community by
people who tried to start trouble
around
Zaynab and Zayd.
So the context of the verse is, when
you talk about people,
speak the Haqq.
Seek the truth.
And he says, Was Sadeed,
Imam al Maqshari and and Kashef he says,
is to seek, you know, the truth.
And to speak with justice.
Here is that Allah Subhanahu Wa Ta'ala is
prohibiting them.
That, you know, those people who went into
negative and evil assumptions related to
the marriage
of Saydah Muhammad to Zainab
and the divorce of Zaid of Zainab.
Sheikh he says, and, you know, speaking truth,
and speaking what's right is the foundation of
all good.
He said the meaning of the verse here.
Be mindful of Allah
in your speech.
Be careful
and be aware that Allah sees you. He's
a Samiya. We talked about this
in our chapters on Aqidah, under Sifat al
Ma'ani.
Right?
Sami Samah. Wal Basar. Wal Kalam. Here's the
application.
So be mindful of God and how you
speak and make sure that when you speak
you speak the truth.
And if you were to do that,
If you were to do that, you would
get the greatest,
most longed for thing, of course. Which is
that Allah subhanahu wa ta'ala will accept your
hasanat.
That Allah Subhanahu Wa Ta'ala will forgive you.
That inshallah,
you'll be from the people of Jannah.
There is, and this is why Imam Ibn
Taymiyyah puts this verse here.
There's also an interpretation that
that to speak
a
good word.
And that's a strong opinion by the way.
And of course, it could be both. Right?
It it could possibly
entertain all those meanings. We're very careful because
we have an axiom that says,
You should memorize this if you're a serious
student.
That regards
to the verse is given to
the generality of its meanings,
not the specific reasons for it was sent.
So here it could also be qaulan sadida
isla ilaha illallah. So imam ibn Taymiyyah puts
this here to show the importance of the
remembrance of Allah. And also there's something there
about adeb that we'll talk about in a
second.
The next verse, Masha'Allah hu Ta'ala,
after that verse is
Allahu
in Sur Tawfatir
verse number 10, he says Subhanahu Wa Ta'ala
That to Allah goes Al Karim Atayib.
Good words.
And that good deeds,
that good deeds, right,
that good deeds raise those words.
Now
if you pay attention and you think about
it,
Most ulama said kalim attayib is la ilaha
illallah or the dhikr of Allah
or any good words or dua.
Very difficult situation, if you feel like you're
a sinner,
You know, anything like this.
Masha'Allah. Those words will be lifted
and raised in the heavens. Of course to
Allah as a as a metaphor, meaning Allah
will reward, Allah will accept, insha Allah. However,
there is a condition.
But it's the good deeds that actually
raise those words to be accepted.
So we see something here that
the etiquette of dua and the etiquette of
remembrance
are found in these first two verses.
Allah says,
Ittaqollaha. Right? Fear Allah.
Waquluqawlan
sadida.
And taqwa here means the intention,
as well as the commitment to good, good
deeds. So it's not just I'm saying something,
or I'm making dhikr,
and I'm not
sincere in that, or following that up with
good.
So the etiquette of thikr and fikr is.
Sincerity,
remembrance
coupled
with good. They say,
Right? Good deeds is like the tale that
follows the remembrance of Allah
And then, it lifts
those good deeds.
There's a few different qira'at actually of this
verse, you know.
So there's an interpretation that says
Meaning that the rafi, the lift, what causes
the Barakah to happen is the thikr and
the is
the Amal.
But the strong opinion is that
is the Amal and the Ikhlas
and the Marfua, what's caused to be raised
and accepted ultimately.
Balahu
is the good deeds.
And that's why there's some narrations that actually
mention that when someone remembers Allah,
Allah
puts that remembrance on hold.
And make sure that that person, right, follows
up
that remembrance with good deeds, and then he
accepts it Subhanahu wa ta'ala. One of the
narrations he says, that the person didn't follow-up
with good deeds so that that dhikr is
rejected.
Ask Allah Subhanahu wa ta'ala,
But what we gotta understand from these first
two verses is, ittaqulaha
is
sincerity, a commitment to do good. And then
qawl and sadeedah.
Good words are raised to Allah by the
malaika.
And then the remembrance
of that by good deeds
and the completion of that by being dedicated
and being a person of fidelity to the
dhikr,
right, is what brings their acceptance
by Allah Subhanahu Wa Ta'ala.
Allah Subhanahu Wa Ta'ala says in Suratul Baqarah
verse number 152.
Fadkuruni
adkurukum
Remember me, I will remember you. So, the
first two verses deal with edeb.
The etiquettes of Dua. Right, that I should
be sincere. That I should follow-up the the
And thikr. That I should be sincere. That
I should follow-up the dua and thikr
with good deeds and a commitment to do
good. The second verse or the third verse
excuse me, Surat Baqarah here verse 152,
begins to talk about the virtues of dhikr.
So Allah
says, fathquroni
adkurukum,
remember me, I will remember you. The obvious
of course is Fathkuroni
Bizikri, like remembering me by remember, by saying
my name or remembering me, Adkurkum, I will
remember you. We know the famous Hadith, that
someone will remember me privately, I will remember
them in public.
Subhanahu wa Ta'ala meaning in front of them.
Other
ulama said
like remember Allah by obeying him
and He will remember you by forgiving you.
Ask Allah Subhanahu Wa Ta'ala to forgive us.
And then the next verse, Allahu Subhanahu Wa
Ta'ala again in Surat Al Ahzab. It's interesting.
Think about Surat Al Azzab, all the social
challenges that are happening in this chapter.
But this is also the chapter where the
remembrance of Allah
is is really,
intensified. And the encouragement to remember Allah is
if to say, one of the ways to
escape
some of these nasty ratchet social things
is to remember God. Whether it's related to
battle, whether it's related to family, whether it's
related to community,
Uthkurullah.
So Allah subhanahu wa ta'ala says in the
33rd chapter
verse 41. He says, Uthkurullah.
Remember Allah. And that's a command.
Is a form.
We say
which means it is an obligation.
But it doesn't stop there. It says,
I can remember Allah abundantly.
That's why
ibn Abbas, he said every act of worship
is Mu'aqat.
Mu'payid
is restricted to time and place and condition
except the remembrance of Allah Subhanahu Wa Ta'ala.
Then Allah Subhanahu Wa Ta'ala
in the next few verses that Imam Ibn
Taymiyyah quotes these verses Allah Subhanahu Wa Ta'ala
is going to explain to us what it
means.
Like what does that mean?
So Allah says Subhanahu Wa Ta'ala
again in Surat Al Ahab,
Those who remember Allah, male and females, abundantly.
Of course the verse ends, Allah has promised
him Jannah.
So they are engaged in abundant dhikr.
So
some of the ulama, you know, we ask
like what does that mean? And they said
for example, someone who
or are those people who after salah they
make the afkar.
Allah is soqareem subhanAllah.
So they say 33, 33, 33, and then
they finish,
So this is a 100
and they complete subhanah
that they become from
The next verse
found in Surah Alimran
verse
191,
Again, addresses a common question people ask.
Can I make dhikr in this situation? Can
I make dhikr in this situation? Can I
make dhikr if I'm menstruating? Can I make
zikr if I'm junub? So on and so
forth. If I'm at work or Allah Subhanahu
Wa Ta'ala
says,
Allah says those who remember Allah standing,
yani,
could mean prayer or could mean, you know,
they're walking around remembering Allah and when they
sit and when they lie down. Meaning
In every situation they remember Allah Subhanahu Wa
Ta'ala. And then, Imam Ibn Taymiy
Taymiyyah mentioned some verses that show those different
situations. So, one is when we're going through
hardship and difficulties.
Allah
in the 8th chapter of the Quran verse
45, he says
When you meet your enemy on the battlefield,
stay strong and remember Allah. I mean is
there any more of an intense situation
that doesn't compare to our job, dealing with
kids, dealing with marriages, dealing with situations around
us?
Allah says,
Stay
down. Wadkurullahha
Kathira.
And remember Allah abundantly.
La'ala kumtuflihon.
You will be successful. So that's what we
call Shid.
In
hardship and difficulties,
remember Allah.
Then he says the next verse
quoting Allah Subhanahu Wa Taala Surat Baqarah verse
200
Fa'ida Qudayit
manaseekah
kum when you've completed the rites of Hajj,
right?
I've been on Hajj twice, alhamdulillah and I
can say that when we complete Hajj, there's
just such a sense of euphoria man.
Such a sense of happiness and hope that
Allah will accept it. And you feel like,
you feel like, Subhan' like it's it's it's
a party, man.
But a
pure beautiful party.
After you've completed this worship,
after you've completed the rites of Hajj, remember
Allah
Like and this is of course talking to
one of the things that the Arabs used
to do. They would remember, you know, their
tribes and their lineages after Hajj and they
would use this as a moment of fakhar,
you know, to praise
and and to show, you know,
the pride in their tribes. But here instead
of that,
the Hajj
as taught to us by Sayidina Muhammad as
an extension of the divine teachings of Sayidina
Ibrahim
alayhim as salam
Instead of remembering our families and our lineages,
we remember Allah at a point of happiness
and success.
The third is when we're out busy in
the dunya man, Al Mu'ashara.
So the first is in hardship, with butu,
with kurullah. The second when we're worshiping Allah,
we experience happiness. Fa idhaqudaytum
manaseekakum.
And now the third is when we're out
in our lives working and grinding Allah Subhanahu
Wa Ta'ala says
Those those men, it could be anybody of
course, who do not allow their business and
their sales to take them away from the
remembrance of Allah.
So even in those situations, right? Remembering Allah
Subhanahu Wa Ta'ala, we know that there are
beautiful
hadith, and we'll talk about those perhaps in
the future,
that mention the virtues of remembering Allah in
the market.
And mentioning Allah Subhanahu Wa Ta'ala on the
way to the markets.
They don't allow business
and commerce to keep them away from the
remembrance of Allah. Allah Subhanahu Wa Ta'ala says
in
is from male. Lene yumilu anka. Because it's
gonna leave you. Mil means to go like
this, umilu.
So, no matter how much wealth we have,
No matter how much property we have
amassed,
it's gonna leave us. That's why it's called
nal, subhanAllah.
So it says,
Don't let
success
through
your wealth
and your offspring
take you away
from
the remembrance of Allah.
Most ulama said here, the remembrance of Allah
is a salah.
But generally, any type of remembrance. But the
point is,
moments of,
professional professional and personal success.
So again, let's go back.
Hardship,
happiness through worship,
commerce,
personal success
through family and wealth, should not take us
away from Allah's remembrance.
And then, something else about all those, those
tend to happen in public. Right? Those are
public acts or within our families.
So the last verse that he mentions,
which is found in Surat Aaraf
verse 205.
He says,
Remember Allah when
you're alone. So we went from like,
public moments of worship and expression and engaging
public sphere, hardship,
worship,
professional success, personal success, now when you're by
yourself.
Wadqurabakafi
nafsik.
Remember your Lord when you're alone. Tadavruaan
in a state of humility.
Wakhifa
in a state of awe.
Wadun aljeri
mina'qawli.
You don't have to be loud. Don't be
too loud.
Bilo, rudu wiwalaasal.
In the in the in the morning
and in the evenings.
And don't be from those who are negligent.
Some of the Alama said that the idea
of Bilhudu wati walasal
this is what it means
Those who remember Allah abundantly are those who
engage in those adkar
those dhikrs that we're going to learn inshaAllah
in this course together
in the morning, in the evening. Let's quickly
go back because we covered a lot, masha'Allah,
through these verses.
The first part talks about
the ingredients of du'a.
That is taqwa. Right? Sincerity, a commitment to
live in dhikr.
To live
and be sincere in what I'm saying and
what I'm praying for.
Right?
The next
right?
Dhikr is raised,
right? It's lifted
walamarosarihu
yarfa'u
but following up that Dhikr and Dua
with Al Amaru al Sarih
will bring it to it being accepted insha'Allah.
Of course, and it's interesting like this is
really the only fadlu he mentions as if
to to say like that in itself is
sufficient as a virtue.
Just like knowing that Allah remembers you, Khalaas,
what else do you need? Fadquruni
afkurukum, remember me, I will remember you.
And then Allah
says, Uthqurullah Hazikurang
kathiyura
like remember Allah, remember him abundantly.
And then
he explains through other verses, Imam Ibn Taymiyyah,
he eludes to what that means. So, sotaali
Imran
Those who remember Allah standing, sitting and lying
down meaning in all situations.
I remember subhanAllah, one of my teachers from
Morocco.
He had a Sheikh.
This Sheikh was quadriplegic
in his old age and he used to
say Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah.
And people, they said to him, man, why
you always saying Alhamdulillah? You can't walk. You
can't do anything anymore. He said Alhamdulillah.
I can say Alhamdulillah.
Allahu Akbar. Masha'Allah. Alhamdulillah,
I can say Alhamdulillah.
And then of course in difficulties,
idhaalakheetumfi'ah
when you meet an army, a squadron
Fathbuthu
stay strong. Wathkurullahha
Kathira
Remember Allah abundantly.
And then in good times Faiza Qudayitum
mana
When you have completed the rites of Hajj,
like remember Allah Subhanahu Wa Ta'ala as you
remember your fathers. Right? And we talked about
what that means. And then of course professional
success
and agency should not be used as an
excuse to take us away from Allah's remembrance.
Right? Business and commerce don't take them from
Allah. And then personal success through the accumulation
of wealth
and the blessing of offspring.
Allah Subhanahu Wa Ta'ala says,
Don't allow your children and your wealth to
take you away from Allah's remembrance. And then
finally,
the private moments of
devotion and the etiquettes
therein
was called Rubbakafi
nafsik.
Remember a Lord Your Lord alone? And and
that's considered actually mustahab generally because it's farther
away from riya.
It's farther away from showing off.
Out of sincere devotion and humility.
And don't be too loud.
In the morning and the evening and don't
be negligent. We ask Allah Subhanahu Wa Ta'ala
to bless us insha Allah. Next time we'll
mention a few ahadith of the Prophet, Sallallahu
Alaihi Wasallam, about the virtues of dhikr and
dua. And then we will start,
insha'Allah, to go over some of those important
adaiyah and adkar
taught to us by Sayna Muhammad sallallahu alaihi
salam. As salamu alaykum, Muhammadullah.