Yaser Birjas – The Mujahada Of The Prophet
AI: Summary ©
The Prophet sallahu alayhi was allam and his statement that he is free from major sins is discussed. The importance of showing one's excellence in a situation is emphasized, along with the paradigm shift and the need for forgiveness. The speaker focuses on the people of Jannah and the people of al Qaeda, highlighting the Prophet's quote and the need for forgiveness.
AI: Summary ©
Our hadith for tonight is really a good
introduction and preparation maybe for the month of
Ramadan insha'Allah ta'ala on al-Mujahidah,
how to prepare yourself for that insha'Allah
azzawajal.
Hadith number 98 from Riyad al-Saliheen, Imam
al-Nabi rahimahullah ta'ala qal, on Aisha
radiallahu anha, anna nabiya sallallahu alayhi wasallam kana
yaqoomu minal layl hatta tatafattara qadama, faqultu lahu
lima tasna'u hadha ya rasoolallah wa qad
ghafara allahu laka ma taqadda min dhanbika wa
ma taakhar, qal afala uhibba nakuna abdan shakoora
muttafaqun alayhim.
In this narration Aisha radiallahu anha, she said
that the messenger of Allah sallallahu alayhi wasallam
would stand in prayer, means at tahajjud, night
prayers, would stand in prayer so long that
the skin of his feet would crack, you
could tell his feet is swollen.
So she said qalat ya rasoolallah, why do
you do this to yourself, why do you
have to do this, to go through this
yourself while your past and future sins have
been forgiven.
So he said sallallahu alayhi wasallam, should I
not be grateful slave of Allah?
What does it mean here?
First of all, Aisha radiallahu anha, she's speaking
about the Prophet sallallahu alayhi wasallam, you know,
wa qad ghafara allahu wa taqadda min dhanbika
wa ma taakhar, that your sins have been
forgiven.
But don't we know that the Prophets are
infallible?
Al-anbiya ma'sumuna jama'a.
So attributing sins to them is not another
Prophet.
So what sins are we talking about over
here?
And the ulama, they all agree, unanimous agreement
among the scholars, that the Prophets are free
from major sins.
They all agree on this.
They're innocent from that regard.
But then they have different opinions in regards
to minor sins, minor things.
However, the majority of the ulama, they say
the Prophets, especially the Prophet sallallahu alayhi wasallam,
he's also free from these minor sins.
Okay, so we say that, you know, wa
qad ghafara allahu wa taqad min dhanbika wa
ma taakhar, and the Prophet always says astaghfirullah,
seeking forgiveness from Allah.
What exactly is he seeking forgiveness for or
from?
So they say, for the Prophet sallallahu alayhi
wasallam, what we call it in Arabic, khilaful
awla.
Khilaful awla means what?
It's just saying like, falling short of excellence.
That's what it means.
Falling short of excellence.
Like you deserve to do better than this.
But if you don't do it to that
level, for the Prophet sallallahu alayhi wasallam, that's
considered sin.
As they say in the Arabic language, hasanatul
abrar sayyi'atil muqarrabin, yeah, hasanatul abrar sayyi
'atil muqarrabin.
What does that mean?
Like the good deeds of the righteous ones,
they're considered like sins to those who are
muqarrabin, the closest and nearest one to Allah
subhanahu wa ta'ala.
Like what you consider to be normal to
the righteous one is considered like a major
offense.
So to the Prophet sallallahu alayhi wasallam, when
we talk about his sins or his mistakes,
we're talking about what is considered khilaful awla,
where he comes short from excellence.
And the example, the very famous example the
ulema, they always bring, is him frowning in
the face of Abdullah ibn Maktoum when he
came to him asking to help him with
the deen of Allah subhanahu wa ta'ala.
And the Prophet sallallahu alayhi wasallam, he just
didn't say anything.
He just looked at him with kind of
frustrated.
That moment of frustration for the Prophet sallallahu
alayhi wasallam, he deserves to do better than
this.
So that's considered like an offense in that
sense, in that kind of context.
Again, when they talk about the Prophet sallallahu
alayhi wasallam, what it comes short to excellence
from the Prophet sallallahu alayhi wasallam.
When she saw the Prophet sallallahu alayhi wasallam
standing up at night for salah, for hours
and hours and hours of the night until
she can see his feet are affected, they're
swollen, they crack.
She said to the Prophet sallallahu alayhi wasallam,
like take it easy on yourself.
Why would you do this to yourself when
Allah subhanahu wa ta'ala has already guaranteed
your forgiveness?
Like you're forgiven, halas.
So why would you have to do this?
Look at the paradigm shift he gave her
sallallahu alayhi wasallam.
Instead of saying, really?
Oh alhamdulillah, it's all good, all good inshallah
ta'ala.
No, no, no.
She said, if that's true, then I need
to prove that I'm deserving of it.
His answer, meaning of his answer, that if
Allah subhanahu wa ta'ala has forgiven my
sins, then I need to prove that I
deserve it.
Today we had some questions about qadr.
People saying like, if we know that I'm
going to be in jannah or jahannam, so
why bother to do anything anyway?
He's a man who for sure knows that
he's in jannah, absolutely.
He knows that he's forgiven.
For sure he's forgiven.
But what is he doing?
He's still doing the acts to prove that
he deserves of that choice and that position
in jannah.
So if you want to be in jannah,
it doesn't matter if it's written or not,
because I don't know what's written for me.
But I want to have what is written
for me to be in jannah.
So I'm going to do everything in my
power to get me there.
So I'm going to act and do the
actions of the people of jannah.
That's what matters.
Am I going to hit it or not?
But at least I want to do whatever
I can to make my qadr, to be
in my favor, to be inshallah from the
people of al-jannah.
So once again, you need to make sure
that you focus on that.
So here the Prophet ﷺ, he told Aisha,
I want to prove that I'm deserving of
this.
And the way to do that is to
be abdan shakura.
So the Prophet ﷺ used two terms here
to describe himself.
Number one, slave.
He did not, he did not feel any
kind of, you know, humiliation of attributing himself
to Allah subhanahu wa ta'ala in the
attribute of a slave.
Because we know being the slave of Allah
is warah, it's an honor.
It's an honor.
You put yourself to the service of Allah
subhanahu wa ta'ala, that is an honor.
Enslaving yourself to anybody else, that's different.
To Allah subhanahu wa ta'ala, it's an
honor.
Even Allah azza wa jal, when he was
praising the Prophet ﷺ, in a moment such
as a miracle of al-Isra and al
-Mi'raj, what description did he choose to
describe the Prophet ﷺ with?
Subhanalladhi asra bi abdihi, his slave.
Praise be to the one who took his
slave to that journey.
So the Prophet ﷺ is honored by that.
So he says, afalakoonu abdan, like I'm doing
this because that's my duty to my master.
Like what's wrong with that?
I'm his slave.
So I deserve to do that.
And the second said shakoora, he didn't say
shakir, I don't know if you guys remember
we talked about this a few nights ago.
What's the difference between shakoora and shakiran?
A shakir, the one who's, you know, generally
grateful.
But shakoora is what?
Frequently, frequently grateful.
And when Allah subhanahu wa ta'ala, he
told us about what the shaitan, what the
shaitan challenge was, he said what?
Qal wala tajidu aktharahum shakirin, you're not going
to find the majority to be grateful among
the few.
But then even among the few, Allah subhanahu
wa ta'ala says what?
Wa qalilun min ibadiyya ash-shakoor, few among
My servants who are truly grateful.
Like among the few, there are already a
few who are grateful.
Among them right now is even less group
who are truly grateful to Allah subhanahu wa
ta'ala.
So the Prophet says, I want to be
among the few, the fewest of the few
to be the one who is truly grateful
to Allah subhanahu wa ta'ala.
How can you be that?
How can it be that without sacrificing almost
everything for the sake of Allah subhanahu wa
ta'ala?
So that is the true level of Mujahidah.
And if you would like to do this
in the month of Ramadan, you have Rajab
right now and you have Shaban coming up
very soon.
Today or tonight is the 13th of Rajab,
which means 17 more days, less than that,
probably by one night, Shaban will start, 30
more days, Ramadan will begin.
Hyper up the Jummah.
The night is still longer, alhamdulillah, and mashallah,
you still have chance to fast short days
on Mondays and Thursdays, tomorrow is Monday as
well.
So make sure to do that Mujahidah and
start practicing tahajjud from now.
So that when Ramadan begins, alhamdulillah, it's easy
for you to stay up for tahajjud and
for qiyamul ayah and taraweeh inshallah.
May Allah subhanahu wa ta'ala make us
a Mujahidah for the example of the Prophet
sallallahu alayhi wa sallam.
We ask Allah to make us among the
ibadah shaykireen, Ya Rabb al-alameen.
And we ask Allah subhanahu wa ta'ala
to make us among those who listen to
the speech and follow the best of it,
Ya Rabb al-alameen.
Any questions?
For the Prophet sallallahu alayhi wa sallam?
With that, the question is, is that example
from the Prophet sallallahu alayhi wa sallam to
lead the ummah by example?
Two things.
Number one, yes, he always wants to give
us sallallahu alayhi wa sallam the best example.
That's number one.
Number two though, for the Prophet sallallahu alayhi
wa sallam, there is something different and khususiya,
that's excluded for the Prophet sallallahu alayhi wa
sallam, tahajjud was mandatory for the Prophet sallallahu
alayhi wa sallam.
But for the rest of the ummah, it
was considered nafil.
So for everyone else, it's recommended that you
wake up for tahajjud, but for the Prophet
sallallahu alayhi wa sallam, it was a mandatory
thing to do every single night.
So he had to do it.
Yes.
When we say after salah, astaghfirullah, astaghfirullah, astaghfirullah,
does that mean when we seek forgiveness after
doing a good deed?
Would that fall in the same category like
we're doing istighfar for falling short from excellence?
I mean, that's over-praising for ourselves, right?
And we're more than just khilaf al-awla.
But in essence, it makes sense if you
look at it from that perspective.
Like you just finished an act of ibadah,
right?
After finishing an act of ibadah, an act
of worship, a devotional act, you should say
alhamdulillah, right?
But instead, the first thing you say is
what?
Astaghfirullah.
Ya Allah, forgive me.
Ya Allah, forgive me.
For what?
For falling short from excellence.
Wa Allahu ta'ala.
Subhanakallah wa bihamdik.
Ashra lant astaghfiruka tubarak.
Assalamualaikum warahmatullahi wabarakatuh.