Yahya Rhodus – Reflections on Surah Ya Sin #8 of 19
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Bismillah salatu salam ala Rasulillah Earl he was so happy
woman Wallah. No, no, no we're telling you an anti fat water that
go into here. Qualified what is the federal data under Tennessee
Vicki tabula or sooner? Rosaleen Salalah I do sell them. What do I
learn? Hooda? Would Allah Allah fair enough to what you like to
add? One more voting record, we will be supplying more data when
my audience will love him and saw the hidden neatness of Alanya
jolinar Armeni in fact, using in my opinion, are only a clean, or
how could you clean? where's it gonna come out and whatever I
think we see it and we're sending
this to me now. So we have now reached that verse number 20. And
Allah subhana wa Tada that says in verse 21, I'm in Oxford and
Medina, to Bologna, saya Kalia COVID tibia and more saline. Then
from the furthest part of the city, the outskirts, a man came
running, he said, My people follow the messengers.
And so that keep in mind up until now,
that day, two messengers that came to the people of the courier of
the city, they disbelieved in them, that a third was sent. And
that
the last two verses that we took in verse 18, and verse 19, they
switched their tactic tactic, they were trying to now find a pretext
where by which they could get rid of them, and they threaten them
with violence. And then they respond to that by saying that, in
reality is that this evil omen, you've brought it on your own
self, because of your disbelief, and the way that you've chosen to
respond to the truth that is that we've brought in so now
that there is a another person that is entered into the story, a
lot to add to that speaks of him that an indefinite a Orajel, a man
that he that comes from the furthest part of the city running.
And so if you can think about what is taking place now.
And as these three apostles or these three messengers, as they're
being threatened, they are on the verge of being punished.
Then this person hears about this, that's described as being from the
outskirts of the city that comes into the scene, and he comes
running. So you can just imagine this scenario. And generally
speaking, the scholars say is that this Roger, although it's left in
the indefinite, in some say one of the rhetorical purposes of it
being indefinite is to exalt the statue of this man, as we'll see
that he indeed is someone special, but many of them identify with
someone by the name of Habib and ajar.
And that those who say that it's Have you been ajar say that he was
that worshipping Allah subhanaw data in seclusion, when the news
of the message bearers came, came, and then he that let people know
that he was a believer. And there is a Hadith and there's different
narrations that talk about the foremost this sub among people.
And that there are three and additional trait of these people
who were described as being the foremost is that they didn't
disbelieve in Allah for the blink of an eye. And the first is the
great companion of the prophets in admin ever thought of, and then
the believer from the people of Pharaoh, and of course the
companion of Yeah, seeing
in so that in another interpretation, it says that this
individual have even a job that follow the two message bearers
after they heal his son. And so there's a story and it's a long
story that Imam is not going that mentions in his tafsir. We're not
going to quote the whole story, because it's long, but very
briefly, that he says they're called onomah, that the scholars
said is that in relation to that, they said that ASA had sent that
to of his apostles, and this is according to this position, that
was his apostles, to the city of Antioch. And when they got close
to the city, they saw an older man
who was tending his sheep. And in the narration, it says it's Have
you been ajar?
And known as sabia seen the subtler malaise, they greeted him.
And then he said to them, that Who are you to? And they said that
we're the two
Message bearers of, of Jesus is that we are His apostles, and that
we are calling you that from the worshipping of idols to the
worshipping of the All Merciful. And then have you been a judge
says is that do you have some type of sign? And they said yes is that
we heal the sick, and that we that cure lepers, and we cured the
blind from the power of Allah subhanho data. So is it. He says
to them that I have a son, who has been sick for years. And they said
that let us go see him, so that he takes him to his home, and they
wipe over his son, and that he was healed instantly.
And that,
that, it some say that they were actually healed quite a few people
in this village that they went to. And then after this is that they
eventually go to the king of that particular area. But this first
part is the part that relates to have you been in the job. And that
when he saw this is what happened is that of course, he's going to
believe in them. And so that whatever the case was, whether if
this was the truth, or whether he was already worshipping on
seclusion, and then that announced his faith is that he heard that
these messengers were being persecuted. And so he comes from
the outskirts of the city. And he's doing his best to help. And
so that, again, if you think about this, is that imagine that all of
the people that are around in in the pre modern world, and the way
that this would have been conducted, and this has done that
in front of a large number of people, and they are threatened
using messengers on the verge of punishing them.
And then this man comes that right into the middle of the scene. And
the way that hola todos says it was yeah, I'm an ox admitted to
Najin. Yes, ah, I'm gonna describe it as coming from the furthest
part of the city. And he was yes, he was running. So just imagine
him running into that this situation.
And this also indicates to us about what type of person this
was. What was it that motivated this individual, who to come from
the furthest part of the city, and to go stand up for people that
were being wrongly treated, knowing is that his life can down
the line.
And that this is why that it is Hadith says that about the jihad
can able to harken that and the Satanic.
The greatest jihad is to speak a word of truth in front of an
oppressive ruler.
This is the greatest you had of all, because you are giving
victory or you're attempting to give victory to the truth. And so
that he runs into the situation,
and knowing full well is that his life could be on the line. Knowing
full well is that just as they had persecuted and disbelieved in
those messengers, that the chances of them believing in him, or
taking what he said to be true. That was slim, despite this man
was moved.
And these types of people are few and far between. The vast majority
of people cower away from any conflict, the vast majority of
people cower away from that living a life of truth and standing up
for the truth. This story should inspire us to be people that if we
believe in something, is that we stand by what it is that we
believe in, if we have principles is that we adhere to those
principles. And we stick to those principles. And if we believe in
something that we do not compromise anything in relation to
our belief. And what ends up happening is usually is that
people slowly start to compromise in small ways. And then a small
door opens and then another door, and then another no another door
another door, until we end up losing everything altogether.
There are certain things that are black and white, where there is no
compromise, we should be willing to that there is some type of harm
to our physical body or to our wealth or something else that
pertains to us. Because we want to stand up for those particular
principles. And the vast majority of people in the world, respect
people, especially in the society that stand up for their
principles. The vast majority of people are like this, even if they
disagree with what is that they're standing up against or standing up
for. But they'll respect them. And this is something that a Muslim
should know very well. That despite everything that is
happening, despite everything that has been said about Islam and
Muslims, despite the the
bad reputation that many Muslims have gotten because of a number of
a number of reasons. One of the greatest being is that Muslims
themselves making catastrophic mistakes is that still we have to
be people of principle and stand up for truth. And we hope that
Allah to Allah will give us tofi, that if we are in a situation,
where something needs to be said, that we will say it, if we are in
a situation where someone needs to be defended, that we will defend
that person, if we are in a situation where so many needs to
be protected, that we will protect that person. And this is what we
ask a lot to answer for. And so one of the meanings of the story
is that he came from the furthest part of the city running. And he
comes right into the situation, knowing fully well, the
consequences of what he's doing. And then he says three things.
The first thing he says, As he comes among them is, yeah, call me
Teviot Morsani. He said, My people follow the messengers. And so
immediately, he comes among them, that acknowledges that they are
messengers.
And that acknowledges is that they are bringing truths, because he's
telling them to tell you, they're telling him to follow them.
And the idea of that following is that, not just believing in those
teachings, but embracing them. And that, and all of the different
aspects and all of the different that things that these teachings
pertain to? Is it taking those into that their life and putting
it into practice? This is the very first thing that he says. And then
that, of course, is that the people might be wondering, who is
this person? He's just from the edge of the city. And so that the
next thing he has to say, is to give him a reason that why is it
he thinks that they should follow him. So he's trying to remind
them, the first thing he wants to make his message clear, is that by
saying follow the messengers, he's also saying that what you're doing
is wrong. These are people that don't need to be followed. These
are people that if you follow them, that will open up the doors
of goodness for you.
But then he says that it w Malaya Sudocrem, Azure, and they don't
follow those who do not ask you for any reward, and who are
rightly guided. So these are the other two things that he says. So
the first was follow the messengers. The second is it w
men, alias eloquent Azure, follow those who do not ask you for any
reward. And this is something of the utmost importance, because a
lot of people will wonder when someone is calling into something.
What is the ulterior motive? Why are they doing that? There must be
some reason.
And this is not just in the time of the provost. And this is in
previous times, and even to this day, people are very wary of being
called to something because they think that there's some type of
ulterior motive that the person has behind it. There's something
that they're going to get out of it. And people will say Nothing is
for free. How could someone give you something for free, everything
has its price. And that when you're being called to something?
Is that
something most of the time, is that the vast majority of people
that actually do have ulterior motives, they have a reason that
they're doing it. And it's not based upon a sincere intention of
truly doing it for the sake of Allah, tada, it's usually
something of a worldly nature. And so that he reminds them and he
says to them, is that these are people that who are that not
asking you for any measure? Any reward, or any recompense? Meaning
is that these are people who are not doing it for the sake of their
own selves. These are people that are not calling to their selves.
These are people that are not don't have ulterior motives is
that these are people who truly believe and the Oneness of Allah,
and that he is the only one who deserves to be worshipped subhanho
wa Tada. And that
if this be the case, and they're not, they're not asking you for
any recompense, this is a sign of their sincerity.
And that this is what we see also, that on the tongue of Satan, and
nor is it until later on from us Elijah Cummings, in Algeria Illa,
Allah Allah, He will move to an akuna minima see me? And Noah
says, and if you turn your backs, I have not asked, Have you any
recompense, my recompense lies only with Allah, and that I am
commanded to be among those who submit
and then the Prophet sallallahu Sallam that also was the commander
To say this and sort of say that I'm a slow Komali as you run into
Allah, the Quran, Allah al Amin, say that I asked you for no edge,
I ask you for no reward, I ask you for no recompense, indeed, that is
only a Reminder for all of the worlds. And then in Surah, to show
Ara, that in five different places in that surah Allah Tada says
Wilma Sol combined in Azure, that I asked you for no recompense in
Azure Illa, Allah will either mean my recompense my reward is that
comes from the Lord of the Worlds Subhana, WA, tada, you. And so
this is really of the utmost importance. And this is something
that our teachers emphasized
time and time again.
And how the importance of when we do things for the dean, is that we
do them for the sake of a lot of medical data. We should have no
ulterior motives, and an ulterior motive. What it means by that is,
is it something that relates to our own neffs, something that
relates to our own desires,
if you have desires, desires, that aren't necessarily wrong, as long
as you are channeling them in a way that is legal, according to
the Sharia. So it's nothing there's nothing wrong with
gratifying your desires in a way that the shooter has permitted it.
But the key is to not do that when it comes to the deen
is the dean is not there for us to make money.
And anyone that is using the dean to make money,
that person should stop. And again, there's nothing wrong with
making money, go get a job, start a business, do something and make
a lot of money. But don't do with Dean.
The dean is not here to make money from the Dean is here that for us
to learn, to embrace and to draw near to Allah Jalla Gerardo
in the teachers that a lot of adequate data have blessed me to
study with,
I could say not knowing but with full confidence
that they have never accepted an honorarium and their entire life
over it's inconceivable for them to get paid to do a program or to
teach or to convey the message inconceivable. In usually, they
actually come out of their own pocket to that, take people with
them on the trip, and take care of their own accommodations, and so
forth and so on. The most that they will allow us for people to
arrange their travel expenses and things of this nature, which is
totally understandable. And in many cases is that they even do
that
this is the way they are.
And they're very, very cautious if someone ever gives them to
something is that they just pass it on and they distribute or they
give it to someone else. But to do something for to do a program for
the sake of money. And this is something that someone told me
recently that there are this is getting out of control with people
that are that speaking publicly, and conveying the deen and
demanding very high honorariums, and sometimes even percentages for
fundraisers that they speak for. And it's it was kind of hard for
me to believe that is actually even happening.
And the dean is not there to be made money off of,
we should try to make these teachings as accessible as
possible, if you have to charge to cover costs. Okay, that's
understandable. But once you open up that door, to charge for even
future things, which it is that you're going to do, you have to be
careful, because then what ends up happening is is that you start
alienating people that oftentimes need those programs the most. And
yes, we live in a difficult time, where, what do you do, then? If
you don't charge? Where is the money going to come from? Is it we
need to do two things deal with the situation that we're in and
make the best of it? But then also find other ways? Why can't we be
creative move forward, where we find other ways, ways of making
scholarships, ways of creating endowments, and so forth and so
on. So that we don't have to be trapped in the same that, that
cycle that we always find ourselves in. And at least to
start thinking about this, at least let's that not feel
comfortable, and is that we're doing because the ideal is, is
that we want to be able to share the beauty of these teachings with
anyone and everyone wherever they might be on the face of this
earth.
And anything that gets in the way of that we should reject and move
out of the way and that we should be willing to sacrifice so that
more people can have access to the truth of 911 Loma from a little so
law. So that this is really
One of the marks of prophethood is that they don't ask anything from
people. All they want is to share the teaching so that people can
then follow.
And likewise those that are representing the deen those that
are teaching the deen those that are learning the deen those that
are serving the gene is that this principle has to be at the
forefront of our minds is that we do this solely for the sake of
Allah Tada, yes, you have needs. But those needs, you should see it
as something that's absolutely nuts just needs to be taken care
of once you open up the door for that saving and explain that, in
that
acquiring large sums. And then thinking about all the things that
you need to do with that money in the future, and so forth and so
on, is that it's a very, very slippery slope, when we open up
that door for ourselves when it comes to the dean. And then in the
end, what ends up happening is, is that you lose your ability to
truly influence the people who need it the most. So you think
that you're helping yourself by doing that, but you are
compromising the most important thing about you? Which is your own
integrity, which if you don't have that, is that how are you really,
truly going to impact people? How are you truly going to impact
people, we do not want to be from the people that are calling to
Allah with our tongues, and that calling to the fire with our
hearts. In our reality, the reality of our state, is that we
want to call to Allah to Allah with our tongue, and with our
state, you may Allah to Allah forgive us, for all of our
shortcomings. And that may Allah to Allah forgive us, for all of
the people that we are actually pushed away from the deen because
of how we are. And that is something very sorrowful to really
think about and scary at the same time.
How many people we pushed away from the deen because of how we
are because of our lack of character because of our lack of
living up to the reality of this team. And that we always like to
focus on the people that we've helped. But what about the people
that we've pushed away? What about the people we've been unable to
reach, because of how we are, they should scare us. And we should
fear being taken to account from it. And this monetary dimension is
one of those, one of those things, once that seeps into the heart of
someone, once they start using the religion, that to earn money, it
becomes a very slippery slope. And that, again, this is a larger
issue that also needs to be discussed. It doesn't mean that we
but force our emotions and our community leaders and our
religious leaders into poverty and to live so simply that they have
no room to have any flexibility in life. That's not what I'm
referring to at all. I'm talking about the level of the intention
and the level of detachment, and how we approach the dean, our
focus should be on conveying the message, and then everything else
will work out. And we let other people think about those things.
So this is the very first thing that he mentions is that follow
those who do not ask you for any reward, which is a sign that
they're sincere. They have no ulterior motives, they're about
they're being persecuted anyway. Well, homeless to doom. And they
are rightly guided. In other words, is that if you look at
their behavior, is that their behavior is formidable. They have
good character, they're upon the straight path, look at the way
they deal with people look at their traits, look at their
worship, and so forth and so on. In other words, is that the way
whatever it is that we're calling to has to be reflected in what it
is that we're doing in our life, we have to live those realities.
The homeless, don't, they are rightly guided, that these are
people that if you just look at them and follow them, and observe
them, is that you will find is that they're practicing what they
preach and living the realities of what they're calling to.
And then that Allah to Allah says, well, Mallya really fought
already, what a lady Tojo? Why should I not worship the one who
created me and to whom you will be returned?
And what it appears here, as some of the more frustrating have said,
is that
when this situation was taking place, the people who were
persecuting the message bearers, were a bit surprised by this
individual all of a sudden, coming upon the scene, and then mentioned
new things about the messengers. And what seems to be reasonable to
conclude, because they obviously in the end did kill this
individual is that they became very angry, and they directed
their they move their intention and attention from the messengers
now to this particular individual, and that there's a conversation it
seems to have taken place, and we only know certain details of those
calm
Have that conversation that Allah mentions here. But it seems that
there was a little bit of a back and forth. And so some of the
scholars have posed what some of those questions might have been.
And that as this person comes in and says these things and makes
these claims, is that many of them that might have looked at this
person and said to him, that, you know, Have you believed in these
messengers, and left the way or the religion or the beliefs of
your people? And then, if he came in that way, that suddenly was
such purpose, he would have likely affirm Now, right off the bat,
He's indeed saying that he's already saying that, then we're
setting
and
then they might have that, that then asked him, that who he
worships, and has he left the way of worshipping the idols of their
ancestors? And he would have probably confirmed this. And so
that it's here then, that once he confirms that he worships that one
God and to keep in mind that they were probably theists. Is that the
next verse?
That then
when Allah Allah says here in this verse, well, Medina Allah, I
wouldn't if Allah the Fatah anyway, later, Jerome, why should
I not worship the one who created me? And to whom will we will be
returned? And so here, that it's to cause these people to think, is
it why would we not worship the one who created us Subhan, Allah
to Allah. And this was appropriate for this particular situation for
people that have that move towards worship, the worship of idols. And
if we look at this word that felt thorough, there is a word that is
derived from it, that we all know but it's a very important word.
And it's fitrah.
Your fitrah is your innate disposition. It's your primordial
nature. And Allah Allah says Philippine watch how can it Dini
honey fun, fit or not Hola, hola, de foreigners, Allah, and that to
turn your face towards the Dean as a Hanif. And then that the
primordial nature that Allah to add, has originated a people upon
vision and mankind upon. And so the idea of fitrah is that this is
how we were in the beginning. This is how we were created to be. And
that as we enter into the world, and we become socialized in
through a process of acting upon our inner speech and making
decisions, is that we oftentimes move away from the facade. But the
fitrah is that original state, that also indicates our
potentiality, or potential as humans. And so the the idea of the
Phaedra one of the ways that we can see it is, is it's that state
that we were in when we were standing before Allah. And it's
what we have to recapture once we enter into this lower world, and
we fall victim to the pull of it is that we have to try to
rediscover our faith. And we have to that try to that purify our
hearts so that it can fulfill its purpose, which is to know a lot
about what to honor. So the fifth relates to our uncovering, or
having uncovered for us the academic potential of attaining
gratitude, of knowledge of Allah Jalla Jalla Allah, and so that
this relates to ultimately the whole purpose of existence, which
is to know Allah Jalla gelato. So he's reminding them of the
creator, the originator, the one who brought us into existence
Subhan who went to Allah. And then in verse 23, definitely them and
Dooney Alia 10 In your renourishment of urine, Latin,
Nisha Ha Joon Chang hola you don't shy not take Shall I take a God
apart from him. If the All Merciful desired harm for me,
their intercession would not help me, nor would they save me.
And so he first takes it back to the knowledge of the creator, the
originator Subhana, WA, tada. And then he's going to treat
his idea of worshiping other gods. And keep in mind is that they
affirmed earlier that Allah was the rock man, so they affirmed the
existence of God. But they believe that by worshipping other gods, it
could get them closer to that Allah or to God. And so that he
wants to treat this now and say that, in put it in the form of a
question, where he's simultaneously
rebuking them. And the answer is very clear, shall I take God? I
take a God apart from him that why would we do this? Right when he's
the one who was created a Subhan, Allah Tada. And then the he's
bringing a proof to understand how this really works, if the All
Merciful desired harm for me
their intercession when that helped me know what they saved me.
And this is something that is obvious is that what is what are
they really going to do for you nothing, and that he is reminding
them of this. Now, when we hear these stories about poly theists,
and people worshipping other than Allah Jalla gelato, it is
important for us to always remember
that there's other types of of shook in our time,
that are very subtle. And the days of people that worshipping
idols, the way that it was done previously, is that less common
now than it was before, although this still does happen, this still
does happen. But it's less common than it was previously. But
there's other types of the idols that people have set up for
themselves. And one of the greatest is their own how their
own desires, and everyone will follow something,
everyone will follow something. And whatever that something is,
that allows us to make the decisions that it is that we make,
essentially, is what we worship as human beings, we are going to have
something as a foundation for what it is that we do.
And if every decision that we make is based upon what feels good, or
what we want to do, or whatever thought comes to our mind, or
whatever desire comes to that ourself, then in a sense that we
are that worshiping, that our desire,
that there's a another type of shock. And it is the shock of the
Ockel
is that if we set up
a belief system for ourselves, whereby which is that we
absolutely must understand everything through the intellect,
and make the intellect the measure whereby which we understand
everything. We don't believe that there's anything super rational.
And we've made that decision to understand everything fully
through the intellect,
then, that's a type of shock.
And this is the essence of what happened to summarize that one of
the consequences of a several 100 year process in the West that led
us to the situation we're in today, that chaotic situation
we're in today, which is where the intellect was placed over
Revelation, where the intellect becomes the criterion whereby
which that all matters are judged. An intellect has an amazing
ability. But there are certain things that the intellect cannot
fully grasp.
The intellect can that is, is limited in a sense, and what it
can fully grasp.
And this is the way that we've always seen it. There are certain
things that no matter how much you think about them, there's no way
for the intellect in and of itself, to come to a conclusion
about what's going to happen after death. That's super rational,
that's beyond the ability of the intellect to come to that
conclusion. So if we say that, because my intellect cannot come
to the conclusion about what's going to happen, and the
afterworld, I'm not going to believe in it, you that is your
decision. And you have accepted that way of thinking. But in a
sense, that is a subtle type of shock. Because is it if it
prevents you from that accepting prophetic truth from accepting
things that are of a super rational nature? Is that because
of what you've set up for yourself, in a sense that it's a
type of worship of the intellect? Am I putting it in a place that it
actually shouldn't be? The intellect has a very lofty
station, I don't want to sound like I am that in any way that
knocking the intellect? No, it was a very lofty station. But its
purpose is to understand revelation. Its purpose is to help
you believe in Revelation and to put it into practice. And in
relation to the purpose of human beings, it's to get you to the
door but it's the heart to get you in
knowledge of Allah or magnify. the locus of that knowledge is the
heart. The intellect can get you to the door. The intellect plays a
great function and has a great purpose but
We can't that expect it to come to a conclusion that is beyond its
scope.
And likewise, the senses, you could say the same thing is that
if you just say, I'm not going to believe in anything less than it
can be scientifically proven, first of all, wasn't mean to be
scientific. Second of all, what actually is a proof, which are
huge questions and of themselves.
But then on top of that, even just basically said that, unless it can
be understood through the sensory, I'm not going to believe in that
thing, you've made that decision. And by doing that this is a type
potentially, of shook, because is that you have that forced yourself
to see the world through that particular lens, and that you will
accept certain things that based upon the way that you're thinking,
but you've chosen to see the world like that, anyhow, because I don't
want us to get distracted and say that, Oh, that will, there aren't
people that are worshipping idols around me. And there are very
subtle forms of shortcode, we should always be aware of that.
And there are other meanings that if we reflected upon this, that
we'd be able to find different parallels and different that
psychological responses and so forth. And this is really what we
want to do to make, to bring the Quran into that our lives and so
that
the idea of Shiva is that something that we believe that
Allah Allah will give certain people the ability to intercede
Allah to Allah will give certain give the Prophets the ability to
intercede certain people from their communities to heal given
the ability to intercede but that is solely from the will of Allah
if he allows them to intercede and as I like to add a says in I
entered court see men the Linnaeus for Endo, Ellerbee isn't, who is
it that will intercede that with him except with his permission? If
Allah Tala permits someone to intercede that they'll have the
ability to then do so.
And so that he is now that treating this this fact that
these other idols that you're worshiping, they're not going to
help you? They're not going to benefit you, if the All Merciful
wants to harm me that they're not going to help? Nor are they going
to save?
And then
that After saying this, that in the form of a question, that in
Ethan Levine laid out in movies, if I were to do this, right, take
God's that apart from him, Truly, then I would be an manifest err,
in manifest err. And this idea of the law being is the state whereby
which someone's mistakes in the wrong that they do is it causes
him to stray from the way of truth.
Mashallah,
and then what appears to have happened is that after they're
having this conversation, and he is saying what is the he's just
said, is that it appears is that, that now that they have had enough
of this person, and the same thing that they had threatened the
previous apostles or messengers with? No, they want to carry on
immediate with this particular individual. And that's why the
next version 25 is in the arm and tobira vehicle for smooth
nylon Allah, that truly I believe in your Lord. So listen to me.
So listen to me.
And that, according to some that this means is that it's a call to
the people is is his last attempt to call people to following the
messengers.
And there is another interpretation, which it is to
that asking the message bearers to bear witness on his behalf before
Allah in the AMA to bid up the converse my own, so just listen to
what I'm saying so that you can bear witness that for me on the
day of judgment, that I believe properly, and I'm doing what it is
that I should do, or it's his last attempt to call the people to the
this truth.
And then it was right after this is that they then that they killed
him.
And that some of the commentators say is that they started to stone
him. Again, if you remember, there was a mention of stoning before is
that they started to stone him and in one narration, is that as
they're stoning him
He's making the dua alemayehu, the home, oh my God, my people putting
him now you're on the moon, because indeed that they do not
know, which is the dua that our Prophet made. So now you send
them. And as they're stoning him, you can imagine, you're not going
to die right away. That's a very painful death is that he's praying
for them. He's praying for them. And he's praying for them. And
others say that they just that all attacked him, and then just beat
him to death. And others say that he stoned him. But the what they
do mention, though, is is that he was making to offer them right as
this was happening.
And what this tells us is that the mercy that we should have towards
our people,
and that the greatest manifestation of that mercy which
is desiring that a noble end for all people in the Hereafter, this
is the greatest mercy that we can show towards people is desiring
people to attain eternal salvation. And then another type
of mercy is mercy that we show that relates to all of the worldly
needs of people, and that we want everyone to be taken care of. But
then, after this sees, so he says, Truly, I believe in your Lord. So
listen to me, and then they kill her. And he's martyred.
And then in verse 26, Peter lapolla Jana, it was said to him,
inter Jana, intern to the garden, Kalia later co Nia and a moon. And
he said, If only my people knew,
he's just wishing that his people would have known
and known what, what it is that he's experiencing. And so that the
angels that have mercy is that they said to him after he died,
enter into paradise, enter into a political agenda, the enter into
paradise.
And that, as he starts to experience, the bliss, which
starts just as you die, from standing up for the truth, and
that calling people to the truth, and dying for the sake of Allah
subhana wa Tada is that he just wishes is that his people that
knew and look at the beauty of this is, is that
he's experiencing this bliss. And these are people that did this to
him already. But still, he's wishing that they knew.
Even after he passes, as he's experiencing the bliss, he still
wants His people, His calm to know.
Where are we from that to what degree do we want our home,
we have to see the people that are living here with us wherever it is
that we are, we are living in the United States of America. These
are our people. All of them are our people, whether they're black
or white, somewhere in between, where they have been here for
generations, or whether they're newly arrived, whether they speak
English that perfectly, or whether they speak with an accent, people
that are here in this land, are our home. These are our people.
And we have to see them as our people, and we have to have mercy
for our people. If we don't have mercy in our hearts towards our
people, how can we ever expect them to accept anything is that we
say, how, if we don't have the right state of heart, is that we
want to be a mercy for our people.
And we should have a deep concern for our people.
Not just a surface level concern, a deep concern that motivates us
to work day in and day out, you're gonna say work, don't think that
that means that it has to be in that something that you do
directly. As a form of service of the deen. When I say working day
in and day out, it's living these truths, working on yourself. When
I say work date, working day in and day out is living those truths
that at home with your family, so that they become inculcated in
them, living these truths as we interact with people on a daily
basis. All of us are interacting with people, whether it's cyber
communication, or whether it's in person is that let's remember our
duty as Muslims in every single interaction. Let's remember the
traits of heart that we are supposed to have, so that we can
that be from these people that are committed to sharing the greatest
beauty with our people.
And so that
it was said unto him enter the Garden. He said If only my people
knew the miles off on eBay, or on an email and Mirkarimi how my Lord
has forgiven me and placed me among
In the highly honored Allahu Akbar,
that he attained the forgiveness of Allah Jalla Jalla Allah and is
that he also was from the Mecca, Amin and anyone that Allah to
vertical what data would that honor and to show his generosity
to again you can only imagine what would be the state of that
particular individual.
And this is why we have a hadith in Bukhari and Muslim states. Call
it also nice and nice and I hadn't yet whole agenda. You heard one
years earlier dunya when a lot of math and on demand chain Heydo
Shaheed is it no one after enter into paradise, will that want to
come back to the world
and that we're in the loop method on the machine Heydo Shaheed
other than the martyr, Inuit, Amanda and the others yet for Dr.
Ashraf Murat is the one who dies for Allah sake, will wish to come
back into died 10 times, Lima, Yarraman and Kurama because of
what he sees of how he is honored when he returns to Allah. And
again, when we speak of that martyrdom, we speak of true
martyrdom. We're not speaking of people who that are doing things
that thinking by that their life being taken, that they're somehow
going to attain what the prophet is referring to the means has to
be justified in the INS has to be justified, and unfortunately, as
our teachers have said, is that you have people when they that
understand the meaning of martyrdom, it's convoluted, and
that they are seeking paradise buy actions that could potentially
take them to *, if someone were to sit down with Apphia. What we
mean by martyrdom is the true martyr, in every civilization, and
every society, they honor people that stand up and die for their
principles. And this is what we're referring to, when we talk about
this type of modern dome is that people that are standing up for
truth in the people that are living with the highest morals and
the highest values, and as a result, they sacrifice their lives
for it. And anything that is not worth dying for is definitely not
worth living for, as MLK Jr said is that we should live for
something that is of meaning, and we should be willing to sacrifice
the greatest thing of all for that. And so is that he attained
forgiveness and ALLAH SubhanA wa Tada. And is it Allah Tada that
honored him to that be from those who are from the Mikado mean, that
they're going to receive the special bounty of Allah Jalla,
Gerardo and again, as a for this act that he did, may Allah Tada
buses to be inspired by the stories of the Quran, May these
realities that come into our hearts yada but it mean when we
put them into practice, and they may have lots of adequate data
that bring our hearts to life with his remembrance, and to bless us
to be living examples to the extent possible, as much as we
could follow the Prophet in this and so far as he was a core
unlocking a lot to other blesses to implement that into us that to
be our reality. That to the highest degree isn't the lie to
our military bosses and these nights and in these days, and to
forgive all of our sins and to have mercy upon us and upon our
communities. And to that give us hope we can all have a different
affairs. Masala Allahu Allah Seaton animal from London, or
early was salam Al Hamdulillah Ramadan me