Sulaiman Moola – The Ummah Is Bleeding
AI: Summary ©
The speakers discuss the perception of weakness and the use of words like "strateg" and " hesitation" in the language of Allah. They emphasize the importance of protecting people and settingbacks in a situation, as well as the importance of victory and setbacks in a situation. They also discuss the negative impact of human violence and the need for a strong message to stay true. The importance of networking for assistance, finding a partner for one's life, and extending one's net worth for family members is emphasized.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Who created
creation to worship Him, and made them love
faith, so that they may remember Him.
And He bestowed upon them His blessings, both
outwardly and inwardly, so that they may be
grateful to Him.
May Allah's peace and blessings be upon Him
and upon His family and companions, who accompanied
Him and supported Him until the Day of
Judgment and beyond.
In His Glorious Book and Praiseworthy Chapter, He
said, I seek refuge in Allah from the
accursed Satan.
In the name of Allah, the Most Gracious,
the Most Merciful.
If a thorn touches you, a thorn like
it has already touched the people.
And those are the days that We deal
with among the people.
So that Allah may know those who believe
and take martyrs from you.
And Allah does not love the wrongdoers.
In the presentation presented before me, a distinction
was made between strength and the perception of
strength.
If I can tap onto that and say
likewise, we need to make a distinction between
weakness and the perception of weakness.
Weakness is a disadvantage.
The perception of weakness is not a demerit.
In Chapter 7, verse 75 and 76, Allah
speaks about a dialogue and a confrontation between
the arrogant, the haughty, the proud, the elite
from the tribe of Salih and the weakened
believers.
Do you know that Salih was sent by
his Lord?
They said, We believe in what he was
sent with.
The arrogant said, We disbelieve in what you
believe in.
Fakhruddin Razi makes an amazing point.
He says, Allah references, Mala' refers to people
with muscle, with clout, with influence, with position,
who make the shots in the world, who
make noise, whose utterances has ripple effects across
the airwaves and across the net and across
the globe.
So the arrogant and the haughty, they said,
look at the deduction of Fakhruddin Razi.
He says, Allah referenced their arrogance in an
active voice.
Meaning in a maroof context, not majhool.
So it's in a contrast of majhool, passive.
When majhool, it occurs, it takes place.
Not going into explanation, but just to appreciate.
So Allah said, these people were proud.
They were arrogant.
They were haughty.
And in their haughtiness, they said to the
believers.
Now the believers were not weak.
They were perceived to be weak.
You can read the right up there in
Tafsir Kabir.
They said it to the believers who were
perceived to be weak.
So if you look at the language and
my topic in the time that I hope
I can behave, is going to be from
the lenses of Quran.
You will find the arrogance, the tone, the
claims of dictators, of autocrats, throughout the time,
same.
Names change, but the language is pretty much
the same.
So our dear brother, Mawlana Ibrahim Sahib mentioned
the perception that the people of Gaza are
small.
What did Firaun say?
Inna haa ula ila shirdhimatun qaleelun.
Shirdhimatun means al taifatun qaleela.
And then qaleelun comes for emphasis on it.
Musa and his people, there's one small bunch
of people here.
Wa innahum lana laghaidhun.
They're driving us insane.
Oh my words.
Oh believer, where's your eyes?
Read it.
I'm not giving you my own translation here.
Wa inna la jamee'un hadhirun.
In Tafsir of Uthmani, there's two explanations given
of hadhirun.
They're posing a threat, so we need to
take defense.
We need to prepare ourselves.
So the arrogant people said, what did Firaun
say?
Zaruni.
Zaruni aqtul musa wal yad'u rabbah.
Leave me alone.
Back off.
Zaruni.
You gotta appreciate the contact.
Zaruni.
Move away, back out.
Aqtul musa.
I'm going for the jugular.
I'm going to assassinate Musa.
And he's free to call his Allah.
He can do me nothing.
Zaruni aqtul musa wal yad'u rabbah.
Because you know what?
I represent the interests of the region and
the people.
Inni akhaafu an yubaddila deenakum.
Aw an yudhhira fil ardi alfasaad.
If I don't stop and curtail and block
and limit this man, he's going to cause
corruption here.
So they said to the believers.
And the believers were perceived to be weak.
But they were not weak.
Two days ago, somebody mentioned a very amazing
incident.
A brother went for Fajr Salah.
And after Fajr Salah, he went home.
And then he had a little mishap.
There was some argument that took place.
His car rolled.
And then when it rolled, accidentally it hit
someone else.
The people came out there later in the
day, not immediately after Fajr.
And they rolled up their sleeves.
And they got onto him.
And they beat him up.
And they made a pulp out of him.
And they really, you know, lambasted him and
hit him.
They were really nasty to him.
So he said the jamaat went to visit
him and offer their empathy, sympathy, conservation.
So sorry to happen.
So he said, I want to ask you
people a question, man.
Isn't it in the hadith, The one who
performs Fajr Salah, he's in the protection of
Allah.
He said, yeah, you're right.
So now explain to me.
He said, everybody was silent.
He said, of course, I was in the
protection of Allah.
The way they hit me, by every medical
definition, I ought to be dead.
By every logical explanation, that strip ought to
be terminated, obliterated.
Wiped out.
In surah al-saba, Allah subhanahu wa ta
'ala says, Whatever you spend, Allah will replace
it.
In ma'rif al-quran, under the ayah
is written, Mufti Shafisab rahmatullah alayhi writes, That
Allah has promised the replacement.
Ikhlaf.
Allah hasn't promised a monetary replacement.
Allah said, when you spend, I'll replace.
wa ma'anfaqtum min shay'in fahuwa yukhlifu.
Allah will replace.
We generally, quickly, limited to monetary replacement.
Monetary replacement could be one of the many
replacements, but it's not limited to that.
yu'adhibu man yashaa'u wa yarhamu man
yashaa'u wa ilayhi tuqlabun In chapter 29,
in surah an-kaboot, in madarikul tanzeel, under
this ayah, it is written, Allah says, He
punishes whomsoever He wishes, and He has mercy
on whomsoever He wishes.
yu'adhibu man yashaa'u bilhirsi, wa yarhamu
man yashaa'u bilqanaatih.
Allama Nasafi writes, that He punishes whomsoever He
wishes by inflicting greed on that person.
And He has mercy on whomsoever He wishes
by blessing that person with contentment.
Victory comes in many forms.
Victory comes in many forms.
Ibn Asakir's narration is in Hayatul Sahaba.
Sayyiduna Abu Bakr radiallahu anhu said, ma kana
fathun fil islami a'dham minal hudaybiyah.
There was no victory in Islam greater than
hudaybiyah.
The narrative is changing.
The world lenses are changing.
People are realizing.
The unthinkable is becoming a reality.
Things we couldn't imagine, it's happening, it's real.
It's changing.
ma kana fathun a'dham fil islami min hudaybiyah.
There was no greater victory that happened in
Islam than hudaybiyah.
I don't want to digress into hudaybiyah.
walakinnan nasa yawma idhin qasura ra'yuhum amma
kana bayna muhammad sallallahu alayhi wasallam warabbihi.
But people's understanding was limited to comprehend the
depth between Allah and His Messenger sallallahu alayhi
wasallam.
wal ibadu ya'jaloon.
wallahu laa ya'jalu ka ajlatil ibad.
Humans by nation are hasty.
Humans are impatient, are impulsive.
Allah subhanahu wa ta'ala is not hasty.
Then he says, Abu Bakr r.a says,
I seen Suhail bin Amr in hajjatul wada'
yuqarribu budnahu li rasulillah.
He's bringing his camel and modestly, respectfully presenting
it before the Nabi of Allah sallallahu alayhi
wasallam.
And then the Nabi of Allah is sacrificing
the animal.
Then Nabi of Allah sallallahu alayhi wasallam called
the Baba, shaved his blessed hair.
And as the blessed hair of the Prophet
sallallahu alayhi wasallam fell, I seen Suhail bin
Amr taking this hair and holding it with
respect and reverence.
And I'm looking at him and I'm recalling,
but he was the same person who displayed
the arrogance.
Bukhari Sharif, first volume, Kitabul Shurut.
You can read the whole academic right up
there.
When the name of the Prophet sallallahu alayhi
wasallam was been written, this is Muhammad sallallahu
alayhi wasallam.
This is an agreement, this is a contract.
They said, no, no, no, no, no, no.
If we knew you were Prophet, we wouldn't
have had this issue.
Please omit all your fancy titles and write
Muhammad the son of Abdullah.
Don't write Rasulullah.
In Bayanul Quran, Hakimul Umar, this is exactly,
this was Hamiyatul Jahiliyya.
That is why he writes that in Surah
Muhammad, Allah referenced the Prophet sallallahu alayhi wasallam's
name in full, Muhammadur Rasulullah.
You didn't want to give it recognition in
your contract.
You didn't survive, your document didn't remain.
The Quran remained, the name remained, until Qiyamah
it will remain.
And I'm sitting here, Abu Bakr is saying,
and I'm watching, this was the same arrogant
person at that time.
But how things changed, how he mellowed, how
he melted.
So Hudaybiyyah was the greatest victory.
So victory comes in many forms.
For a believer, it is a win-win
situation.
In Uhud, when things were starting to slip
away, when things were starting to slip, and
things changed.
I think there's so much that needs to
be spoken about.
One is, we need to deal with our
own iman.
There can be nothing more painful than you,
on the remote end of the dunya at
another place, losing your yaqeen, conviction and trust
and hope in Allah.
That would be the most painful thing that
could happen.
Then you've purely, totally, absolutely played into the
propaganda.
You've played into it perfectly well.
If you are in pain, and you have
sustained some injury, some difficulty, then take solace,
your opponent has also suffered, and that was
in the context of Badr that had occurred
before.
And these days of victory and setback, we
alternate them amongst people.
In Faidah, Hakimul Ummah in Bayanul Quran, then
goes into this in greater detail.
He says that the system of Allah subhanahu
wa ta'ala, because Allah has decreed the
ibtila of the mukallaf till the end of
time.
Allah has decreed the ibtila of the mukallaf.
Read the words.
The ibtila of the mukallaf.
You and I are mukallaf, we are tasked
humans.
And Allah has intended and decreed and ordained
that we will go through challenges and we
will be tested till the last breath.
Hence in His divine and infinite wisdom, He
has adopted a measure that victory and setback.
I'm not even calling it failure.
I'm trying to carefully craft my words.
Today you've got to watch because, you know.
Let me say something here, man.
Speakers are humans.
Scholars are humans.
The hadith gives recognition to a person to
err in a state of ecstasy by saying,
The hadith gives recognition.
Sometimes we microscopically pick up things and then
we just lose our focus totally.
The hadith speaks about a person who lost
his conveyance and everything and then death was
becoming apparent for him and suddenly he found
everything.
In that state of ecstasy, describing his euphoria
and his joy and his jubilation, the Prophet
ﷺ says he was so elated, ecstatic, jubilant
that he said, Ya Allah, you are my
servant and I'm your Lord.
The Prophet ﷺ said he erred and described
his joy by his mistake.
But no, not today.
Oh boy, oh boy.
We rotate it, we alternate it.
Hakimul Umar writes there in Bayanul Qur'an
that if Allah had to give the believers
permanent victory in this world, then there would
be no Ibtila.
If Iman meant, as soon as you're a
believer, victory is given.
That's it.
Guaranteed.
Definite.
Absolute.
Then, Then it would be Badhi.
It wouldn't be Nazri.
And if Allah had to adopt a system
in this world that for the believers the
test will be so intense that you will
have to face setbacks all the time.
Then he says, the challenge to preserve your
Iman for the Du'afa would become too
daunting.
Because where's the help of Allah?
Where's the help of Allah?
Sometimes, and I want to
generalize because my mind, I feel so much
needs to be said in this year.
So many things were discussed, so many angles,
so many back and forth reflections.
So, you know, I think we need to
focus on a lot.
And Allah wanted to make known those who
were the true and the genuine ones.
Put them through the test, put them through
the mill, and then let their Iman shine,
and let that Iman be a catalyst to
inspire and motivate others.
وَيَتَّخِذَ مِنكُمْ شُهَدًا Favor, Bless, Honor, and Privilege
which selected people from within your ranks with
martyrdom.
So this was now the context of the
setback of Uhud.
The benefits of that have been enumerated.
This was the setback that has been highlighted.
The context of things changed.
It slipped away.
You know, Allama Shabir Ahmed Osman, he says,
on Jabal Rumat, Jabal Rumat, right?
Alhamdulillah, we were there three weeks ago.
When Abdullah bin Jubair r.a tried to
keep his comrades there, and there was misunderstanding.
There was misunderstanding.
A Sahabi never ever disobeys the Prophet s
.a.w. There was misunderstanding.
And he uses this term Khalid bin Walid
who was not radiyallahu anhu.
This is the words of Allama Shabir Ahmed
Osmani.
Khalid bin Walid Juswak radiyallahu anhu nahiteh.
Look at the choice of words.
You know, these people's words are just amazing,
man.
Wa kaanallahu aliman hakeema.
He writes there, This
is like inspired.
I'm not going to even try and explain.
Sorry.
So Khalid bin Walid radiyallahu anhu, subsequently he
came from the rear.
And of course he made inroads.
And things started changing.
The whole format, the whole landscape started slipping
away.
So Allah says that he tested some of
you, tested you, and then he privileged you
with martyrdom.
Now look at this, Allahu Akbar.
So Allah is saying, this is the benefit,
this is the reason, this is the wisdom,
this is the deeper, you know, meaning to
it.
And Allah is enumerating the hikmah.
And then there is this jumlah mu'taridah, parenthetical
interjection.
Wallahu la yuhibbul dhalimeen wa liyumahisallahu allatheena amanu.
Wallahu la yuhibbul dhalimeen wa liyumahisallahu allatheena amanu.
It's continuing.
I hope people are following what I'm saying.
This is a city of uloom.
Parenthetical interjection, jumlah mu'taridah, I don't like the
oppressor.
And the other reason why the setback happened
was to purify you.
Hakeem ul Umar writes, the wisdom of this
interjection was to say, don't interpret the victory
of the enemy that I'm happy with him.
It was a test to you, not a
blessing to him.
Wallahu la yuhibbul dhalimeen.
Don't start wondering, hey, what's happening?
Allah despises, Allah dislikes.
wala tarkanoo ila allatheena dhalamoo fatamassakumunnar wama lakum
min doonillahi min awliyaa Do not incline towards
the oppressor.
At least Allah grips you by punishment.
One person was performing salah behind the imam.
The imam read this.
It's mentioned in madarikul tanzeel.
He fell unconscious.
So someone asked him, what happened?
He said, hatha biman rakana ila dhulmi fa
kayfa bil dhalim Hatha biman rakana ila dhulmi
fa kayfa bil dhalim Allah says, this is
the consequences of the one who inclines towards
dhulm.
Can you imagine the dhalim himself?
What will Allah do with him?
And how will Allah take him?
So wallahu la yuhibbul dhalimeen.
Allah despises.
In sawi is written, this is istidraj.
What is istidraj?
Niqamun fee soorati ni'min Niqamun Niqamun, the plural
of niqmatun.
Niqamun fee soorati ni'min Affliction, punishment, torment Camouflaged
in something beautiful and attractive.
wa li yumahisallahu allatheena amanu And Allah says
that he tests you to purify you.
Because through difficulty, purification takes place.
So there, also in bayanul quran, in surah
taha, in chapter 20, when Allah sends Sayyidina
Musa a.s. to Pharaoh, right?
And then he made the dua to Allah.
Allah, you open my tongue.
Allah, you inspire me.
Allah, you make it easy.
Allah, you send my brother with me.
Riddan, ay mu'inin, yusaddikuni.
When the mutakallim is talking, if nobody else
is listening, but somebody else is doing this,
you feel a sense of yusaddikuni.
But if nobody is yusaddikuni, then you kind
of lose your whole spirit also.
Somebody needs to, you know, not the sleeping
one.
I've been saying recently in my talks, today
to understand things, we have to use technology,
because that's how people relate.
How often you're talking to someone, you say,
oh, okay, okay, you know what, it's on
one bar, I'll talk to you later, maaf.
I need to recharge it.
And then you leave the person, and then
you go plug it in.
And then 45 minutes later, you come back,
only to realize it's on slow charge.
Or that it was not connected well.
Now you lost the conversation, and you lost
the recharge.
And that's a question I've been asking to
my audiences.
Are you sitting in this masjid, are you
on fast charge, or are you on slow
charge?
Are you outwardly being charged, or are you
not being charged?
I kid you not.
I'm serious.
We're sitting here, are we on fast charge,
or are we on slow charge?
At what level is our battery being boosted?
Or are we just, you know, battery is
gone.
Okay, but they can lock my flat.
وَلِيُمَحِّسَ اللَّهُ الَّذِينَ آمَنُوا۟ So Allah told Sayyidina
Musa a.s. that go, أُوتِيتَ سُؤْلَكَ يَا
مُوسَىٰ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ I don't even
know how to translate.
أُوتِيتَ سُؤْلَكَ Musa, it's done.
Approved.
Confirmed.
Finalized.
Done.
أُوتِيتَ سُؤْلَكَ أُوتِيتَ سُؤْلَكَ منذور And Musa, we've
seen to you before this in so many
ways.
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ إِذْ أَوْحَيْنَا إِلَىٰ
أُمِّكَ مَا يُوحَىٰ أَنِقْذِ فِيهِ فِي التَّابُوتِ فَقْذِ
فِيهِ فِي الْيَمْ Okay.
Another thought comes to my mind.
Inshallah.
Share that.
Let me share this first.
Then we move on to that.
So Allah told Musa a.s. We did
this for you.
We did this for you.
We did this.
And Allah is enumerating all the bounties.
And in the bounties Allah said, And we
tested you so much.
فَتَنَّاكَ فُتُونَ There's a whole hadith of futoon.
It's in Nasa'i.
I'm not going into that.
See, bayanul quran was written here.
فَتَنَّاكَ So Allah said, We favored you like
this.
And while counting the favors, Allah said, We
tested you as a favor.
Hakimul Ummah writes, Because test is a source
of أخلاق فاضلة Refined character.
Refined character.
I've been hopping on this in many of
my recent talks as well.
Marriage related.
Parent related.
I said, I come from a generation and
those elder than me all the more.
When we got married 30 odd years ago.
You got married.
There was no house.
There was no home.
But there was values.
How to shape a home.
And there was values how to be frugal
and economical and to save and build a
house.
And with those values, you put penny aside.
You know, it's not only about being 50
-50.
It's about being thrifty-thrifty.
And you have been thrifty and frugal that
you saved this year.
Then you change one tire of your car.
Then you change this.
That's how you build a house and then
you shape the home.
Today, my children and your children are getting
married with a furnished house.
But they lack the values of making a
home.
So brick by brick, they demolish in the
built house.
Today, my children, I'm not even talking of
anybody else.
Before he gets married, you as a parent
have to make sure everything is done.
But you know when I married your mother,
that is why in one word I say,
if there's anything that separates us from our
children and the students of today from us,
we love our parents.
Our parents love us.
We love our children.
Our children love us.
Wallah, we fear our parents.
Our children don't fear us.
Wallah, we fear our parents.
By Allah, our children don't fear us.
You couldn't sleep knowing Ma was angry.
Allah's kasam, you couldn't sleep knowing your ustad
was angry.
You see how they talk today, man.
Adab is out.
You're coming to Azadville, I want to meet
you.
Sorry, who are you?
I'm a second year student.
Oh, okay.
We must wait for you?
Wallahu annahum sabaru wallahu annahum sabaru hatta takhruja
ilayhim lakana khairan lahum So, Allah
told Sayyidina Musa we tested you and in
that akhlaq was made.
In that reform.
Now, you see in Alam Al-Nasafi what
he writes.
That in Uhud, Allahu Akbar.
You look at the footage that comes out,
right?
I mean, I just process my own life
and just look at the weakness and how
dependent you've become.
And how all these comforts paralyze you.
How these comforts paralyze you.
I mean, Allah allowed me to go to
India and study last year.
And Allah blessed my ustad there for accommodating
me.
And throughout the year, I'm trying to sit
in tashawud.
You know?
And I'm just not getting by.
And he said, No, no, you sit comfortably.
And I'm saying, no, no, no.
I'm regretting it myself.
But I'm just not getting there.
Which I knew I could do but a
30 year gap and unfortunately, you just couldn't
get back into it.
So, Allah says to the sahaba in Uhud,
you went through a lot.
You were tested.
Oh, my word.
Look at how Allah sketches it.
When you see what's playing out and if
you read Quran, your hearts will burst, my
brother.
There's two tafsir.
I'm just going into one.
Just time is short.
We tested you.
So many were martyred.
Nabi A.S.'s blessed tooth.
The rumor of the assassination of Nabi A
.S. Sayyidina Hamza.
So that you can adapt to great circumstances
and challenges.
So you become so strong and resilient that
going forward in life, nothing paralyzes you.
So you could see people, a man going
to register his children's birth certificate too often.
Then he comes back and both are gone.
And then to say, Hasbuna Allah.
You know, we spoke about Pharaoh.
He killed the children.
We didn't understand what killing children was.
And in fact, maybe we still don't know.
But suddenly there is more context to that.
We heard, Sayyidina Firaun كان يعاملهم معاملة الحمير
والدواب لا يعطيها إلا قوت يومها.
Read Qasas.
Human animals.
كان يعاملهم معاملة الحمير والدواب.
That's exact words.
لا يعطيها إلا قوت يومها.
And then of course, you got to play
the game to say that, you know what?
We're humane.
We're caring.
We're helpful.
We're accommodating.
I mean, just think, every time people were
evacuated, I know, when I get a doctor,
and may Allah bless the doctors that are
very kind and I need to bring them
home to attend to my mom.
I got to tell my mother from three
days before, ما بیدارا پرچی دوکتر آوهے انشاءالله.
بیکرا ککلا واجه آوهے.
All right.
نای.
دیما راستی بوحو ویره که وای.
I got to prepare her up to say
the doctor is coming.
Oh papa, we need to go for this
appointment three days before.
Give the staff the reminder.
All, all people are being evicted and evacuated.
Think of it.
So what did Pharaoh say?
He told Musa a.s. You know what
you did?
Who are you to tell me?
And by the way, I brought you up.
وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ So,
Allama Abu al-Hasan al-Nadwi, the way
he sketches it is just amazing.
He says, عَمَلْتَ قَوْمِ مُعَامَلَةَ الْحَمِيرِ وَالدَّوَابِ وَكُنْتَ
تَسْجُرُهُمْ زَجْرَ الْكِلَابِ وَكُنْتَ تَسُومُهُمْ سُوءَ الْعَذَابِ فَأَيُّ
فَضْلٍ لَكَ إِذَا كَفَلْتَ طِفْلًا مِّنْهُمْ وَذَلِكَ أَيْضًا
عَنْ جَهْلٍ وَخَطَئٍ وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ
عَبَّتَ بَنِي إِسْرَائِلٍ You oppress, subjugate, torture, and
maim my entire nation.
By default, you take care of me.
And then you want credit and recognition for
the fact that you supposedly raised me.
Like, are you real?
I was sitting three days ago and Allah
put this thought in my mind.
You know, sometimes you sit in and just,
I don't know, you have your own moments
and different nusus or texts, you know, run
through your mind.
Sayyidina Ali r.a, it's mentioned about him
when he used to sit in seclusion.
كَانَ يُقَلِّبُ كَفَّهُ وَيُخَاطِبُ نَفْسَهُ كَانَ يُقَلِّبُ كَفَّهُ
So he used to sit, and then كَانَ
يُقَلِّبُ كَفَّهُ He used to rotate his palm.
When he makes the whole description of Sayyidina
Ali r.a in that.
كَانَ يُقَلِّبُ كَفَّهُ In his seclusion, in his
isolation, he used to do this, yeah.
يُقَلِّبُ, rotate his palm وَيُخَاطِبُ نَفْسَهُ He used
to talk to himself.
So Allah put this thought in my mind.
You know, the fuqaha, may Allah preserve them,
may Allah reward them.
They are so careful in their words.
For example, when they talk of the qadha
of salah, so the jurists say, and it's
mentioned in the hashrah of Nurul Idha, they
say باب قضاء الفوائد They don't say باب
قضاء المتركات They say the qadha of prayers
that you must They don't ever say the
qadha of prayers that you omitted.
Because they say we can't imagine a believer
to omit a prayer.
So fa'ith, fa'ith shooting you You
must out.
Whereas متركات means omitted, neglected.
Not performed.
So they don't say باب قضاء المتركات They'll
give you the whole thing, باب قضاء الفوائد
So the fuqaha, they say يَجِبُ قَطْعُ الصَّلَاتِ
إِذَا سَتَغَاثَ بِالْمُصَلِّ مَلْهُوف If you are in
prayer and a person in distress, in panic
in a crisis he screams out So there
is a difference between استغاثة and نداء نداء
is different, استغاثة is different نداء is calling
حُزَيْفَ رضي الله عنه said before qiyamah, none
will be rescued إِلَّا مَن يَدْعُو كَدُعَاءِ الْغَرِيقِ
But the person who makes dua to Allah
like a drowning person and a person who
is drowning, he is not like are there
any life savers available, I think I've swallowed
some water please can you no, no, no
he is screaming frantically he is yelling you
might be making dua but are we making
the dua of a غريق I'm crying for
my children you crying for your children we
crying for the ummah but is that cry
the dua of غريق a person who is
drowning you know, he is crying till his
lungs can talk and when his lungs cannot
talk he will still be talking from within
himself إِذْ نَادَا رَبَّهُ نِدَاءً خَفِيَّ إِلَّا
مَن يَدْعُو كَدُعَاءِ الْغَرِيقِ So the fuqaha say
يَجِبُ قَطْعُ الصَّلَاةِ إِذَا اسْتَغَاثَ مَلْهُوفُ if a
person who is مَلْهُوف كَمَا لَوْ تَعَلَّقَ بِهِ
ظَالِمٌ أو وَقَعَ فِي مَاءٍ أو صَالَى عَلَيْهِ
حَيْوَانٌ these are the different explanations you get
to the masjid and someone is screaming frantically
either he's been hijacked he's been attacked or
a dog is on him or he fell
in water and he's, brothers, brothers, can you
help?
and you can hear that panic it becomes
wajib for you to break your salah my
brother by Allah in whose control is my
life the voices from Gaza is not a
nida Allah's qasam it's an istighafa my
brother, Allah is listening and Allah is watching
لَا بِنِ نِدَاءِ أَحَدِ أَبَوَيْهِ I don't want
to go into how he has written and
that, a call, you pray your salah if
it's faraz, nafal, there's a whole explanation Sulaiman,
Yusuf that's a call, that's nida Sulaiman, Yusuf
it's not a call, it's not a nida
it's an istighafa the fuqaha say when a
person in panic is calling, it becomes wajib
for you to break your salah I'm saying
what one year screaming and yelling in desperation
is it not about time to end our
haram is it not about time to put
all our recreational activities on hold momentarily there's
an istighafa taking place it's not a nida
you know the sad reality the enemy won
in dividing us properly تم ہات باندنے
اور ہات چورنے کے بحث میں لگے رہو
اور دشمن تمہارے ہات کاتنے کی سازش میں
لگے ہے تم ہات باندنے اور ہات چورنے
کے بحث میں لگے رہو مت کرو رفع
يدین پر اتنی بحث مسلمانوں نماز تو ان
کی بھی ہو جاتی ہے جن کے ہات
نہیں ہوتے مت کرو رفع يدین پر اتنی
بحث مسلمانوں تم ہات باندنے اور ہات چورنے
کے بحث مت کرو رفع ویدیو مجھے اتنی
بحث موزعی موزعی موزعی موزعی موزعی موزعی So
the enemy has divided us properly, preoccupied us
in our own spaces, leave alone Nidaa, we
can't even hear Istighafa.
We can't.
We dare, because we caught up.
Our internal divisions and everyone being preoccupied by
his own issue has systematically kept us away
from the crisis, the plea, the scream.
I mean, you see what the cries are
happening.
It's supposed to be the Ummah on one
page.
I don't want to go into academics, but
maybe I must just say this.
Mufti Shafiz Abrahmatullah Ali in Jawahirul Fiqh, there
is Wahdat-e-Ummah, a lecture of his
that he gave in 1965 in Karachi, and
then it's translated in Arabic as well, and
in that he writes one quotation of one
part of that lecture.
He speaks of Allama Anwar Shah Kashmiri Rahmatullah
Ali.
Maybe I'll just quote the Arabic quickly and
move on.
He says, So
the Ummah, my message that I want to
speak on is there is an Istighafa from
Gaza, and if you're working in your local
community, by Allah, there's an Istighafa at every
second door.
A day don't go in my life where
I don't get a thousand Istighafas, but if
we're working together, then we'll hear this Istighafa.
There's Istighafa every day, someone's on drugs, someone's
on abuse, someone's marriage is breaking up, somebody
needs this here.
Chapter 2, Jews 3, verse 52, when Isa
Alaihissalam seen these people are just going louder
into the Kufr.
He sense, he realize, Isa Alaihissalam was the
Nabi of Allah.
He realized, he said, I need help, I
need help.
Who's going to come out and offer themselves
to help me in my cause?
Allama Shabbir Ahmad Othmani says when Nabi Alaihissalam
asked the Sahaba to help, he said the
Ansar helped to such an extent, they
helped
so much that their names became helpers.
You can't sit idle, and I can't sit
idle, you can't sit lame, and I cannot
sit lame, and if you cannot help, and
you cannot do, the Quran says there's only
one way how you have to behave if
you cannot help anyone.
The Quran says if you cannot help, then
there's no ilzam, there's no reproach on those
who come to you in Tabuk, when there
was Nafir-e-Aam, and they said, O
Nabi of Allah, we want to join, and
you say, sorry, I don't have surplus to
give you.
Then they turn, and they drop, and they
sob, and they sob, and they say, ya
Allah, I don't have anything to do to
help.
If you're not in a position of helping,
you need to be in sobbing mode, regretting
that you cannot help.
But I can't see any other space.
I tweeted the other day, and let me
say it again.
Beware of fire-stokers in the form of
fire-fighters.
They are *-bent to only keep the
fire raging.
Beware of fire-stokers in the form of
fire-fighters, *-bent, the pun intended.
They are *-bent to keep the fire
raging.
Anybody come in with water, welcome him.
It's a guttering fire.
There's just screams of istighafa everywhere.
There's screams every day people are calling.
MashaAllah, there's been so many organizations throughout the
year that have contacted me, and people are
sending funds, GoFundMe.
I know of so many individuals.
I know of a particular individual who has
opted not to have their preference dessert and
milkshake for this entire year.
And every time they had the craving, they
put that money together and sent it through
GoFundMe.
Allahu Akbar.
So the cries are there.
Man ansari ilallah.
Qala alhawariyoon.
Hawariyul rajul khassatuhu minal hawar.
Wahuwa albayadul khalis.
Hawariyoon, the disciples.
Hawari means purity, cleanliness, brightness.
Summiya ashabu Isa linaqa'i sariratihim.
Wassafa'i niyatihim.
The disciples of Isa a.s. was known
as Hawari because their intentions were clean, pure.
Man ansari ilallah.
Ka'anahu a.s. talaba minhum ayyansuruhu lillah
la lighardin aakhir.
Yeah, that's another thing we need.
But who's going to help me?
For Allah, for Allah, for Allah.
Not for anything else.
Hakim al-Ummah writes in Bayanul Qur'an,
Fihi mas'alatan.
We learn from this ayah two things.
Jawazul istansar min ahl al-deen lid-deen.
Wa annahu la yunafi al-tawakkul.
Jawazul istansar min ahl al-deen lid-deen.
It's perfectly fine to take people and say
I need help from you.
And this is not against tawakkul.
You know like I told you a little
earlier, let me say this again.
Because there's a lot of things that are
being projected as deen.
But they're not deen.
You know sometimes you say, oh, my head
is splitting.
Never say that, brother.
Okay, my head is excellent.
Allah matu fatiha.
Never say that.
It's hot here.
Hajj, masha'Allah, I'm tired.
Never say that.
Where you got this from?
Atina ghada'ana laqad laqina min safarina haza
nasaba.
Dalla ala anna idhaara alhaal min al-ta
'bi wal-nasab la yunafi al-kamal.
Hakimullah writes in bayanul quran in masayilul suluk.
To say I'm tired, I'm exhausted.
It's got nothing to do contrary to nobility
and piety.
Hadith in Bukhari came home from jannatul baqi.
And then Aisha radiallahu anha said, Oh, my
head is paining.
Nabi Sallallahu Alaihi Wasallam said, bal ana ma
'wa ra'sa.
Aisha, my head is paining.
Fihi mashru'iyatul shakwa wa annahu la yunafi
al-radha bil-qadha.
This is the recognition and the establishment of
the justification of the expression of a reality.
And it's not contrary to the station of
accepting the degree of Allah.
My point is not this point.
My point is you need to be very
very careful what is being offered and told.
Often things are being said and Islam is
put in the wrong context.
Now he's an old person.
His back is paining.
Let his back pain.
Complain to Allah.
Don't complain about Allah.
So fihi jawasul istinsar min ahl al-din
lid-din.
To ask for help.
And the whole ummah is asking for help.
And it's not against the wakul.
Allah told Nabi Sallallahu Alaihi Wasallam, Allah is
sufficient for you and the believers are sufficient
for you.
Allah is sufficient.
Why did Allah say in the believers?
And I'm saying Allah is sufficient for the
people of Gaza.
Are the believers sufficient for them?
Ya ayyuhan nabiyu hasbuka allahu wa man ittaba
'aka minal mu'mineen huwa allathee ayyadaka binasrihi wabil
mu'mineen Why wabil mu'mineen?
Because this deen was based on mutual cooperation.
But the enemy has fragmented us nicely.
So we can't hear nida and istighatha of
anyone.
Constant condemnation of others breeds self-exoneration.
Constant condemnation.
He's wrong, she's wrong, they're wrong.
So, come here.
Constant condemnation of everyone breeds self-exoneration.
So to ask help is permissible.
And then the second thing, wa annal mu
'amalata ma'a ahlillah kal mu'amalati ma
'a Allah To help the friends of Allah
is like offering the help to Allah.
Of course, Allah is independent.
Intansurullaha yansurkum wa annal mu'amalata ma'a
ahlillah kal mu'amalati ma'a Allah You
are helping the friend of Allah.
You are contracting to Allah.
adzahir an yaqulu nahnu ansaruka ilallah But they
didn't say that.
They said nahnu ansarullah.
This is the second istidlal Hakeem ul-Ummah
makes.
When they said, who's helping us?
They didn't say we are your helpers to
Allah.
They said we are the helpers of Allah.
This Ummah was designed, my brother, my sister,
to help.
Go out.
My message today is just don't sit.
Just don't sit.
In your neighborhood, around you, there's a cry,
there's a call, there's a pain.
Sometimes there are people who need help more
than those that are screaming for help.
yahsabuhumul jahilu aghniya'a minatta'affuf ta'rifuhum
bisimahum la yas'aluna annasa ilhafa wama tunfiqu
min khairin fa inna Allaha bihi alim They
are so restrained in their habits that you
will perceive them to be wealthy.
Now, you must see Allama Alusi Baghdadi and
how they write that the definition of faqr
can also fit on a person who has
clothing, who looks well attired, who looks well
dressed.
But the Quran says, they are poor.
They don't ask.
They give off the image of wealth because
they restrain themselves.
But they are desperate.
But that's if you can hear, you will
hear.
Our ears are super sensitive to the beep
of the phone.
We hear it even when it doesn't beep.
Yani itna hassas.
Our ears are super sensitive.
Even when it don't beep, it beeps.
And the istighafa of the ummah, we cannot
hear anything.
Ya Allah.
You know, I mentioned this to my papa.
One day he was hearing, he was having
a bit of difficulty.
So he said, bhai, taro koi dost chai,
audiologist bhai mani layi jai.
I said, jee papa.
So anyway, got an appointment, took papa there.
And now these things are quite sleek and
remote and Bluetooth.
And you know, it's quite advanced and everything.
So he said, you know, woh bahu chai?
I said, no papa, don't worry about this.
Anyway, he insisted, what's the price?
So I told him.
He said, taro dost ne ki, you know,
bahu hamri ne, mara kaan hamrta te gaya.
Je ne hamrta tu te pe, hamrta tu
te gaya.
He said, tell your friend when I heard
the price, even my ears can hear now,
bhai.
I said, okay papa, whatever you say.
How many parents are making istighafa?
Oh my children, oh my children, don't have
regrets.
Again, I quote the advice of my papa.
He said it to us so many times.
He said, my children, the day you lose
your parents, you forget the moments they hurt
you.
And the moments you hurt them will haunt
you till your kabar.
You know, papa, it's unfair to me.
My mother, ya, my brother's grandchildren, they love.
Mine, they don't see nice.
My wife, they snub.
It's unfair, it's like this.
All your issues and your gripes and your
stupidity and your naivety, all your issues.
The day you bury your parents, you forget
all the moments they hurt you.
And the moments you hurt them will haunt
you till your kabar.
My message is don't sit idle.
Man ansari is the announcement of the day.
Man ansari is reverberating through the corridors of
this ummah.
Sayyidina Yusuf a.s. was in the jail.
And the inmates had the dream.
Chapter 12, verse 36.
nabbi'na bita'wilihi inna naraka minal muhsineen
Oh Yusuf, you're such a kind man.
Help us out, man.
You're a good man, man.
You're a good man.
May Allah make us that people can see
us as good people.
There's this quote of mine.
I've mentioned it in many of my talks.
I said that today the world focuses more
on aesthetics than character.
So, hey, I'm getting married.
No, I'm not.
Yeah.
But what I mean like.
So, I am going to the orthodontist.
I need to get it straight.
A straight jaw will get you married.
But straight speech will keep you married.
We focus more on a straight jaw, not
straight speech.
The whole focus is aesthetics.
The jaw must be straight.
The jaw line.
The look.
You know, in the horse, they talk of
the dish of the nose and the horse.
Now, when I was in India in Surat,
I gave a talk and I said.
I said it could be only the nabi
of Allah, s.a.w. The whole world
today is spending hours at the beauty parlor.
Who could take you from a mirror into
character other than Muhammad, s.a.w.? A
mirror.
Take a mirror and apply your mind.
And say like, okay, from a mirror, let's
see how we can create a link to
character here.
Who can do that?
Allahumma anta hassanta khalqi fahassin khulqi.
La ilaha illallah.
This is jami'ul kalim.
These are the words of the prophet, s
.a.w. I mean, I often reflect over
the words of nabi, s.a.w. You
go to the loo.
You relieve yourself.
You get comfort.
You say ghufranak.
There's a whole academic write-up.
Why are you asking ghufranak?
Why are you asking Allah for forgiveness?
Well, now today you need to actually because
of the things that happen in the loo.
I mean, you still need to read the
dua.
Don't get me wrong.
But the question is principally in the hadith
we've been taught.
The guy says, hey, man, I'm having a
problem here.
What's wrong?
I don't have Wi-Fi in my toilet.
So there's a whole explanation to why we
ask forgiveness.
Now, ask yourself.
Try.
Run your mind.
You went to pass water.
You perhaps needed to release flatulence.
Pass wind.
Release gas.
You needed to pass stool.
What would be an appropriate dua that would
be encompassing to all?
It could only be the prophet, s.a
.w. Alhamdulillahi allathee azhaba annil adha.
Wa.
Wa.
Wa.
Alhamdulillahi allathee azhaba annil adha.
Adha.
La ilaha illallah.
All praise belongs to Allah who has removed
discomfort from my body.
Who's removed discomfort.
Wa afani.
And He's relaxed me.
He's given so much comfort.
So you look at the mirror and the
prophet s.a.w. teaches us.
Allahumma anta hassan takhalqi.
And then the ulama say, the asrar of
this tashbih baligh.
There's ten things written.
I don't want to go into that.
Like Nabi s.a.w. said, A believer
is a mirror to a believer.
The prophet s.a.w. said, you're a
mirror to the believer.
He didn't say you're an x-ray.
Be mirrors, my brothers.
Don't be x-rays.
The Nabi of Allah said, you're a mirror.
A mirror shows the external.
A mirror doesn't go internal and say, no,
no.
You know what?
I think there's internal bleeding here.
The enemy.
Quran tells us everything but we're not reading.
So Yusuf s.a.w. was in the
jail.
Inshallah, I will start hoping to end shortly.
I don't know.
Allah knows my heart cries so much.
My heart cries so much.
My Allah.
You see this one side.
The janazahs of just, you know what?
Just nursing babies.
And then on the other side, in our
own communities, there are wars that are going
on when this is where the ummah is
bleeding.
So Yusuf s.a.w. was in the
jail.
They said to him, you're a good man.
You're a good man.
And when he was on the throne, and
they didn't know it was their brother.
And they said, can you take somebody else
in place of this person?
A person who's mohsin, who's kareem, whether he's
in a jail or he's on a throne,
he will behave with respect and dignity.
His character won't change.
When Sayyidina Abu Bakr is in Hayatul Sahaba,
when Sayyidina Abu Bakr r.a. became the
khalifa, so one girl said in the neighborhood,
Now he won't milk our goats.
He's amirul mu'mineen.
So Abu Bakr said, what did you say,
my daughter?
He said, no, I said you're amirul mu'mineen.
He said, I hope from Allah, I hope
from Allah that this position of khalifa must
not alter my relationship with the masses in
any way.
Hence Umar r.a. said to Abu Bakr,
you tired me before I entered office.
I'm tired before I start.
What was the legacy?
Allama Nawawi said it's the duty of ulama,
to give direction.
And I hope, and I ask, and I
beg, it's the duas of my parents.
My mom, even now when I was coming,
she said, boy, call me when you're home,
but I'm making dua, Allah inspire your tongue,
to say words that will guide the ummah.
So I hope what I'm saying is something
that gives me a sense of direction.
And I hope you can set your coordinates
again right.
Sometimes you're just losing signal and you need
to refresh and reboot so that you get
direction.
There's istighatha in the whole ummah.
Help.
Our message is go out and help.
Come with any quantity of water and try
and extinguish the gutter in fire.
But for Allah's sake, don't come with half
a match also.
Don't come with a matchbox or with half
a match.
Come with any quantity of water.
We won't challenge you.
Just come, join along, and see how we
can help and respond to the istighatha.
So they asked Yusuf a.s. for an
interpretation.
Yusuf a.s. graciously did the thing.
He gave the interpretation and he was euphemistic
because they were under investigation, accused of poisoning
the king's food.
So one was going to be implicated and
one was going to be acquitted.
So he said to them, and this is
mentioned in Ibn Kathir, he adopted the euphemism.
He said, أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا وَأَمَّا
الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِرًا Listen, one of
you will be acquitted and he'll be reinstated
as the wine bearer.
The other one, yeah, it's looking like, you
know what, he'll be crucified.
So just to be gentle, polite, euphemistic, sensitive
to that one, he didn't go direct on
to him and say, you know what, count
your days, it's over.
And we learn from this communication and I've
said it in many of my medical talks
as well when I speak to, you know,
in medical settings.
Of course, you know what, you need to
be frank, you need to be candid, you
need to be transparent, you need to divulge
information.
But you can be gentle, you can be,
the family is traumatized.
You can choose your words carefully in the
manner in which you say it, understanding they're
waiting, they are on the edge, they don't
know what to assume.
They're just elevating hope, but very cautiously.
So choose your words wisely, choose your words
wisely.
So he said, and then he quietly said
to the one who was going to be
reinstated, اذكرني عند ربك Listen, you asked me
for help, I helped you, now I'm asking
you for a favor.
When you're going to the king there, whisper
to him, there's an innocent man languishing in
the jail who's just sitting there.
How many people are sitting?
I mean, you try and ask yourself, Ya
Allah, what a world a year has passed
and the debate still continues if by dictionary
definition, is this genocide or not?
Like, like, like, you don't even know, like
how do you process this, my Allah?
Are we still stuck here?
لا يطمع القوي في باطله Sayyidina Ali r
.a comes, لا يطمع القوي في باطله ولا
ييأس الضعيف من عدله In the court of
Ali, a tyrant, a dictator, never could intimidate
his way through his muscle.
Nor did a meek and a weak and
a humble and a feeble and a passive
person fear that because I can't express myself,
I won't get justice.
That's the world today.
وعزني في الخطاب When the two litigants came
to Sayyidina Dawud r.a and they presented
the case, he said, he's taken 99 and
he can dominate me in speech.
He can present himself, Hakimul Ummah writes in
Bayanul Qur'an, my message is, I'm sorry,
help, go out.
I want to mention one or two things
and there was another whole incident but I
think a lot has been said.
فيه أن الاستعانة بالعباد خصوصا من أحسن إليه
منهم في كشف الشدائد مما لا بأس به
لأنه نوع من الأسباب المشروعة ولا يكون هذا
طلبا للصلة وإنما تورث الصلة المحبة والمحبة تسوق
الاستعانة He says to ask help from someone
when you are in need.
This is part of the network of Islam.
This is part of the network of Islam.
Somebody who you did a favor to, tomorrow
you need a favor from him, this will
not constitute asking مكافأة or asking compensation for
your kindness.
ولا يكون هذا طلبا للصلة ممن أحسن إليه
وإنما تورث الصلة المحبة والمحبة تسوق الاستعانة This
creates a sense of محبة.
This is also an academic point but I'll
say it again.
My point that I'm trying to say is
the Ummah needs to network.
The Fuqaha have said, break in your Salah.
I'm saying we need to break our other
activities.
We need to ask ourselves serious and tough
questions.
Can I still carry on with this holiday?
Can I still carry on with this function
year?
Can I still do this year?
Can I not scale down when this is
the crisis?
Look at the deductions.
The sense of network.
Allah subhanahu wa ta'ala says that He
has created man from water, from fluid.
Then He's privileged him with a lineage.
And He's extended that favor with in-laws.
And Allah says this in the maqam of
Imtinan, as a favor.
Did you ever hear anybody speak of in
-laws as a نعمة?
وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا
وَصِحْرًا وَكَانَ رَبُّكَ قَدِيرًا Best case scenario, you'll
say, you know what?
They're not a curse.
Right?
There was one good travel agent, may Allah
have mercy on him, Hafiz Ibrahim.
What a good person.
20 years, he was my good travel agent.
I said, Hafiz Sahib, two people nobody makes
dua for.
A landlord and a travel agent.
In my understanding, that's just my own thing.
You can differ with me.
This is my own thinking and tajzeer and
that is nothing cast in stone.
But this is what I, generally, most case,
best case, you won't curse him.
But you make dua for a travel agent?
You make dua for a landlord?
No.
But wallahi, he was such a person.
And he was a travel agent for many
ulama.
And because my interaction with him was every
time in safar.
So he was always getting the duas of
musafire.
In fact, Muhammad bhai would know.
Dr. Sahib had initially introduced me to him.
Hafiz Ibrahim, may Allah have mercy on your
soul.
Rahimahullah.
Allah says, He has made, blessed you with
a lineage, and blessed you with ties from
marriage as a bounty.
The ulama say the reason for that is
to extend the network of mutual assistance.
Madari mu'awenat.
It is mentioned in bayanul qur'an.
Madari mu'awenat.
Now listen to this here.
It's a bit deep, but ulama will pick
it up, but I'll simplify it.
My point I'm driving is there's a lot
happening.
Understand the bigger thing.
We talk of fiqh al-aqaliyat.
In fact, now I was there again by
my ustad, and I asked him one question.
He said, It seems that you study fiqh
al-aqaliyat, but you don't study fiqh al
-awlawiyat.
And I said, What exactly?
We talk of fiqh al-haja, fiqh al
-aqaliyat, but fiqh al-awlawiyat.
Fiqh al-awlawiyat is understanding what takes priority
and precedence at the moment.
This is important, that is important.
But between the two, what is more important
at the time?
Are we understanding that?
What is fiqh al-awlawiyat in the ummah?
So Allah t'ala told Nabi sallallahu alayhi
wa sallam, you can marry your cousins.
Like everyone can marry their cousins, but Nabi
sallallahu alayhi wa sallam could only marry his
cousins if they made hijrah.
Inna ahlalna laka azwajakallati aatayta ujurahun wa ma
malakat yameenuk mimma afaa allahu alayk wabanati ammik
wabanati ammatik wabanati khalik wabanati khalatik allati hajarna
maak So Nabi sallallahu alayhi wa sallam couldn't
marry a cousin who didn't make hijrah.
And hajarna maak means ishtirak fil hijrah ma
'iyyat is not necessary.
That means they have to be muhajirat.
They don't have to be with Nabi sallallahu
alayhi wa sallam.
So Nabi sallallahu alayhi wa sallam said, Ummu
Hani is not permissible for me.
The daughter of Abu Talib.
She was from the tulqa.
Now the ulama ask a question here.
The ahlul lughah.
And this is the beauty of Quran.
That when Allah spoke about the aunts of
Nabi sallallahu alayhi wa sallam, maternal and paternal,
Allah referenced them in plural.
But when Allah spoke of the uncles of
Nabi sallallahu alayhi wa sallam, maternal and paternal,
Allah referenced them in singular.
What's the hikmat of that?
You know, our mind is in everything.
When your mind is in it, then you
say, carry on with the ayat.
What carry on with the ayat?
You go, what you do now?
I'm into car detail.
Oh, what's car detail?
Oh no, not a wash, detail.
You know, generally you go to a function,
you'll see, when your wife tells you how
the deco was that side, and you say,
you think you went to two functions.
That few times when my wife's been with
me, so because of your platinum in Dubai,
so you're going to the first class lounge.
So she say, you didn't tell me about
the chandelier.
You didn't?
I said, no, no, normally when I come,
I use the other lounge.
Wait till I have time to see this.
Whatever you see will stand out.
These people who look into Quran, wallah, everything
stands out.
kunu qawwameena lillahi shuhadaa kunu qawwameena billahi One
place is taqdeem of lillah, the other place
is taakhir.
You must see the six pages written on
there.
I was in Canada, one person gave me
a kitab on Islamic economics.
The whole principle, model of Islamic economics, he
based it on this here.
Whole Islamic economic model.
When Sayyidina Yusuf gave, taabir, tadbir, tabshir.
If you read Quran, you won't be despondent.
And if you read news, you'll never be
hopeful.
If you read Quran, despondency will never grab
you.
And if you don't read Quran, then optimism
will never come your way.
Quran Quran Quran Quran
Quran Quran Quran Quran Quran Quran Quran Quran
Quran Quran Quran Quran
Quran
Quran Quran Quran Quran Quran Quran
Quran Quran
Quran Quran Quran Quran
Quran May we read it.
Every ayat that Allah is saying in the
end, how we gripped, how we seized, how
we dismantled, the tyranny, the oppression.
هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ
رِكْزَةٌ Oh my Khuda, oh my Khuda, oh
my Allah.
Can you even hear them make a whisper
today?
Those who are screaming, we will take over,
we will rule, we will change, we will
be...
Allah says today, can you even hear them
make a murmur?
هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ
رِكْزَةٌ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٌ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ
خَاوِيَةٌ They are like dead hollow palms that
have just fallen, collapsed.
كَعَصْفٍ مَعْكُولٍ In simple language, عصفٍ مَعْكُول You
know when you go to a Dastarkhan, before
you eat, how it looks.
And after they ate and left, عصفٍ مَعْكُول
What happened here?
Wiped out.
كَهْشِيْمِ الْمُحْتَذِرِ Wow!
كَهْشِيْمِ الْمُحْتَذِرِ These are the different تعبيرات of
the Qur'an.
Yeah, so what was I saying?
Tell me.
بَرَكَ اللَّهُ فِيكُمْ He was waiting for that
answer.
That's why he knows it.
I think we'll call it off on that,
Inshallah.
So, the inner eye, the deeper eye.
Allah referenced the uncles of the Messenger ﷺ
in a singular form.
And Allah referenced the aunts, maternal and paternal.
Nabi Alayhi Salaam's father and Nabi Alayhi Salaam's
walidah side in a plural form.
The reality is only Allah knows.
Because it's وَرَاءُ الْوَرَىٰ However, scholars from what?
This is mentioned in بَيَانُ الْقُرَانِ under بَلَاغَةِ
He says, Hakimul Ummah, he's mentioned three.
I'm going to share one, just so that
we can move on and drive the same
point.
Collectivity, networking, networking, extended family.
مِن فَوَائِدِ النِّكَاحِ التَّنَاصُرُ بِالْأَصْهَارِ وَالتَّنَاصُرُ إِنَّمَا
يَكُونُ بِالرِّجَالِ وَهُوَ يَجْعَلُ الْمُتَعَدَّدْ كَالْوَاحِدِ فَلِهَذَا
أُفْرِدَ الْذُّكُورِ دُونَ الْإِنَاثِ One of the objectives
of marriage is that you extend your net
worth of assistance to the new recruit in
the family.
Our most thing is, hey, you must bring
him on the family group now.
Yeah, yeah.
Hey, we have a mullah group.
Right?
Everybody has their, you know, different, different, there's
this group, and there's a brother group, and
sibling group, and parent group, and children group,
and whatever it is.
So the most we do is bring him
on to the group.
مِن فَوَائِدِ النِّكَاحِ التَّنَاصُرُ بِالْأَصْهَارِ The objective of
marriage is to help each other.
Someone new got married.
We know that there's my nephew, his brother,
he's late.
Come, man, let's just eat, man.
We need to talk about them, got married.
We can't let them live there, man.
We've got to move them up here.
I think we can buy them a car.
We can get a better place.
Come, boys, we need to talk, let's eat.
Next week, we're going golfing, or we're going
cycling, we're going fishing.
We need to talk about this here.
This is happening here.
The old folks, that was it.
One man, but he was looking after so
many families.
There was no sense of selfishness.
It was taking care of everyone.
Sometimes a person just needs some breathing space.
He's just living end to mouth.
He just needs a little breathing space.
He's making istighat also.
I'm not shifting focus from Gaza.
I'm saying the ummah is making istighat.
Stop your internal differences.
I'm not telling you break your salah.
I'm saying break your haram and your recreational
things and respond to the istighat.
مِن فَوَائِدِ النِّكَاحِ اَتَّنَاصُرُ بِالْأَصْهَارِ وَالتَّنَاصُرُ إِنَّمَا
يَكُونُ بِالرِّجَالِ And this is the role that
men need to play.
Financially, to assist, to empower, to take someone
out, to give him a lead, to give
him a head start.
Less than years a head start, payable when
able.
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا
خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا مِنْ سَدِيدَ
هَذَا أَسْلٌ عَظِيمٌ مِنْ بَابِ الْأَخْلَاقِ أَنَّهُ لَا
يَرْضَى لِنَفْسِهِ مَا لَا يَرْضَى لِغَيْرِهِ Allah says,
if your eyes close today, listen to this,
if your eyes close today, and you leave
behind ذُرِّيَّةً ضِعَافًا vulnerable dependents, ذُرِّيَّةً children, ضِعَافًا
weak, dependents, vulnerable, they're not adult, they're not
رِجَال.
What would be your hope from society and
your expectation from siblings?
You're lying on your hospital bed, the thing
is just going down and down, and they're
just waiting, and you know.
وَلَقَدْ أَتَوْا بِالطَّبِيبِ كَيْ يُعَالِجَنِي وَلَمْ أَرَى الْيَوْمَ
الطَّبِيبَ يَنْفَعْنِي سَيَخْرُجُ الرُّوحُ مِنِّي فِي تَغَرْغُرِهَا وَصَارَ
رِيقِي مُرًّا حِينَ غَرْغَرَهَا وَاشْتَدَّ النَّزْعِي وَصَارَ الْمَوْتُ
يَجْذِبُنِي مِنْ كُلِّ عِرْقٍ بِلَا رِفْقٍ وَلَا هَوَنِي
فَلَوْ لَا إِذَا بَلَغَتِ الْحُلْقُومَ وَأَنْتُمْ حِينَ إِذٍ
تَنْظُرُونَ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ وَالتَفَّتِ السَّاقُ بِالسَّاقِ
Verbatim translation, and the calf wraps up on
the other calf.
Either it happens literally to the dying person,
or كِنَايَةٌ عَنِ الشِّدَّةِ عَضُّوا عَلَيْهَا بِالْأَنَامِلِ كِنَايَةٌ
عَنْ شِدَّةِ الْغَيْظِ وَإِلَّمْ يَكُنْ ثَمَّ عَضٌ وَالتَفَّتِ
السَّاقُ بِالسَّاقِ Often you would find when a
person is dying, then he pulls himself together.
So the verbatim سَاق is this, your calf,
your shin.
Your shin, that's your calf, your shin.
So the shin wraps up onto the other
shin.
So you are in the throes of death,
the Quran says, and you leave behind vulnerable
dependents.
What would you want?
I wish my brothers can rise above their
differences, مَرَىٰ پُوِيرَوْا هَچْوَيْجَهَا If the lift club
can take over care of my kids, this
one year, if my brother can put him
in the business, and they got so much
money, they can just look after my widow,
dying, I'll make dua for them.
Allah says, that very hope that you have,
if your eyes close, display that same for
your brother whose eyes have closed.
His eyes have closed.
وَالْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا
خَافُوا عَلَيْهِمْ هَذَا أَصْلٌ عَظِيمٌ مِنْ بَابِ الْأَخْلَاقِ
So the network of this ummah is together.
I want every one of you, I can't
be sitting here and talking for one and
half hour and we achieve nothing.
Then we were not on fast charge, my
brother.
Wallah, then we achieve nothing.
We achieve nothing.
I really have a tight schedule and I
am flying out.
Alhamdulillah, I ask Allah, I ask because I
don't know what will Allah accept from me
and I don't know what will Allah accept
from you.
But we keep on trying and we just
hope that InshaAllah, Allah accepts.
But it cannot be that istighafal continues and
we still busy, caught up in our own
bits.
You simply cannot reconcile the two.
So مِنْ فَوَائِذِ النِّكَاحِ التَّنَاصُرِ The objective of
marriage is to mutually help.
وَالتَّنَاصُرِ إِنَّمَا يَكُونُ بِالرِّجَالِ And that's the role
of men.
Listen, we are not going to get others
involved.
We don't need to get into politics.
We need to help.
And when you work collectively to help, then
multiple become one because the goal is one,
the aim is one, the objective is one.
وَهُوَ يَجْعَلُ الْمُتَعَدَّةِ كَالْوَاحِدُ فَلِهَذَا أُفْرِدَ الذُّكُورِ دُونَ
الْإِنَاخِ Hence the Quran said, وَبَنَاتِ عَمِّكِ Allah
didn't say, وَبَنَاتِ عَمَّمِكِ وَبَنَاتِ عَمِّكِ وَبَنَاتِ عَمَّاتِكِ
وَبَنَاتِ خَالِ Allah didn't say, أَخْوَال So the
men were referenced in a singular form.
We ask Allah سُبْحَانَهُ وَتَعَالَى to show us
the glory days of this Ummah.
We ask Allah to give us the ability
to change it.
We in our own circles can start the
help now.
Every time we go out on welfare missions
then before we go out on the ground
either distributing food, water always I try to
give the group some motivation, some pep talk
to say, listen we have a focus, we
cannot help everyone, but everyone can help someone.
And we try and keep that focus in
mind to move on with that.
My last plea, and it just comes to
my mind now.
For this Ummah to be rescued from the
crisis in which it is, everyone needs to
consider his own pain as trivial and the
pain of the next person as significant.
To make a head start you need to
consider your own...
Nabi S.A.W.'s blessed finger is injured.
There's nothing greater than Nabi S.A.W.'s
blessed hand or finger or any part of
his body.
Sahaba are more concerned of his finger than
their lives.
And Nabi S.A.W. is saying, وَهَلْ
أَنْتِ إِلَّا إِصْبَعٌ دَمِيْتِ وَفِي سَبِيلِ اللَّهِ مَا
لَقِيْتِ وَهَلْ أَنْتِ إِلَّا إِصْبَعٌ دَمِيْتِ You are
a finger, and you're bleeding for the cause
of Allah, and Allah will reward you.
صَبْرُكَ فِي مُصِيبَتِكَ خَيْرٌ مِّنْ جَزْعِكَ وَجَزْعُكَ فِي
مُصِيبَةِ أَخِيكَ خَيْرٌ مِّنْ صَبْرِكَ And
it is better for you to react on
the pain of your brother than to be
silent.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً
وَقِنَا عَذَابَ النَّارِ اللهم لك الحمد كله ولك
الشكر كله وإليك يرجع الأمر كله على نيته
وسره اللهم لا نحصي ثناء عليك أنت كما
أثنيت على نفسك اللهم اجعل اجتماعنا هذا اجتماعا
مرحوما وتفرقنا من بعده تفرقا معصوما ولا تجعل
فينا ولا منا ولا معنا شقيا ولا محروما
اللهم انصر إخواننا المسلمين اللهم اعجل بنصرك يا
قوي يا عزيز اللهم أهلك الظالمين بالظالمين وأخرج
أمة محمد صلى الله عليه وسلم من بينهم
سالمين آمنين غانمين يا رب العالمين اللهم وفقنا
لما تحب وترضى واجعل آخرتنا خيرا من الأولى
يا مفهم سليمان فهمنا سبحانك لا علم لنا
إلا ما علمتنا إنك أنت العليم الحكيم سبحانك
لا فهم لنا إلا ما فهمتنا إنك أنت
الجواد الكريم اللهم ما قصر عنه رأينا ولم
تبلغه مسألتنا من خيري الدنيا والآخرة فاجعل لنا
منه أوفر الحظ والنصيب اللهم إنا نسألك من
خير ما سألك منه عبدك ونبيك محمد صلى
الله عليه وسلم ونعوذ بك من كل شر
ما استعاذك منه عبدك ونبيك محمد صلى الله
عليه وسلم أنت المستعان وعليك البلاغ ولا حول
ولا قوة إلا بالله العلي العظيم سبحان ربك
رب العزة عما يصفون والسلام علي المرسلين والحمد
لله