Yaser Birjas – The Value Of Tawakkul
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In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah.
Who from us, may Allah have mercy on
him, is on the Book of Certainty and
Reliance on Allah.
The first hadith, he brings one of those
beautiful hadith about the Prophet's, peace and blessings
be upon him, sight of the Ummah on
the Day of Judgment.
May Allah make us among those who will
be sighted there, O Lord of the worlds.
That's hadith number 74.
The Messenger of Allah, peace and blessings be
upon him, said, I was shown the past
nations and I saw a Prophet who had
a very small group.
Like I saw one Prophet coming with few
people who only believed in him.
Another one who would come with one or
two people.
What does that mean, O Jama'at?
The size of the crowd is not necessary
reflection of the success or the failure of
the da'iyah.
But can you imagine these are Prophets, Messengers.
And Allah probably gave them miracles by which
the people should believe.
But what happened there?
People still didn't believe.
An entire Ummah, only one person believed.
Two people believed, group of people.
And the rest of them, unfortunately, denied these
Prophets and Anbiya.
So don't be fooled by the size.
It doesn't necessarily reflect the truthfulness of this
because Allah knows best.
And Allah says in the Quran, If you
go to follow the majority of the people,
they probably mislead you.
Take away from Allah.
So sometimes the Haqq is you alone.
And here is an example, He said, And
I probably have one or two people as
followers.
Some Prophets will come solo.
And what does that mean?
Some Prophets will come solo.
What does that mean, Jama'at?
Nobody.
No one will believe in them.
Some of the Ulama, they say Ibrahim Alayhis
Salaam would be one of them.
Ibrahim Alayhis Salaam.
Because even his son or his sons were
what?
Prophets.
So they have their own crowd.
So who else would Ibrahim Alayhis Salaam?
SubhanAllah.
Eventually, So I saw a huge, massive crowd
in the back.
Like filling the crowd, the space.
I was hoping that they were my people.
But I was told afterwards that was Musa
Alayhis Salaam and his people.
But look at the horizon behind them.
Look behind them.
Look at the horizon.
I saw a bigger crowd.
Now it's covering the entire horizon.
Now look at the other side of the
horizon.
Like on the other side.
Even same thing, bigger crowd.
Like covering the entire horizon.
This is your people.
These are your people.
And on top of that, Like the cream
of the crop, all of them.
They have 70,000 of them will enter
Jannah without account.
Without punishment.
So these are the people who will be
like a special group.
Very special VIP group.
On the day of judgment.
When everybody's standing before their Lord to be
presented with their deeds.
There will be people who will be called.
Says, come over here.
Bismillah.
Straight to Jannah.
What about my records?
Who cares?
Just go to Jannah.
And these people have very special qualities.
Obviously, when we say 70,000 by the
way.
The ulama, they say, this is not 70
,000 meaning the exact number 70,000.
Because in the Arabic language, we use the
term 70 or 70,000.
Like for abundance.
As Allah says, That even if you seek
forgiveness for them 70 times, Allah will never
forgive them.
And the Prophet shallallahu alaihi wa sallam said,
I seek forgiveness from Allah more than 70
times.
Which means a lot, an abundance.
So 70,000 doesn't necessarily mean 70,000
people.
It means a lot of people will be
gathered in that space.
And be taken to Jannah without When the
Prophet shallallahu alaihi wa sallam said that, he
left.
He left to his house.
So the people start talking among themselves.
Who are these 70,000 people?
Who are they?
What qualities do they have?
Maybe they are the early companions.
The early people who embraced Islam.
Perhaps those who were born in Islam.
Like those who were straight born in Islam.
They never committed any shirk in Allah subhanahu
wa ta'ala.
And they start counting other categories.
Maybe this, maybe this, maybe this.
And then the Prophet shallallahu alaihi wa sallam
came out.
What are you arguing about?
What are you talking about?
We are talking about these people.
The 70,000.
He gave the description of this group.
And they have four major qualities.
Four qualities.
He said, I'm
just making sure the narration is correct over
here.
Because this narration says, Which means they don't
do ruqya to others.
And they don't solicit ruqya from others.
And ruqya, meaning to solicit recitation of the
Quran over your body for the purpose of
healing.
Whether it's physical or spiritual or against jinn
and mess and ayin and hasad and all
this stuff.
So they don't do ruqya to others.
And they don't solicit ruqya from others.
And the third category, he says, And they're
not superstitious.
They don't believe in omens in that fashion.
He said, And they fully rely on Allah.
The other narration, He didn't say, They don't
do ruqya.
He says, They don't use fire in treatment.
They don't use fire in treatment.
Although it is not haram to use fire
in treatment.
Like catheterization is still halal.
As the Prophet says in the other hadith,
The best cure can be found in one
of three things.
He said, a sip of honey, a cup
of which means cupping, and then catheterization, the
use of fire or heat for treatment.
So the Prophet said it's permissible.
So it's not haram.
But this hadith right now makes it makruh,
disliked.
Similarly, with la yastarqoon, they don't seek ruqya.
So doing ruqya in itself for yourself is
absolutely permissible.
You do your ruqya for yourself.
Now this narration said they don't do ruqya
to others.
But wallahu alam, here, if you remove that,
then yaktaboon, using catheterization in place of this.
So the only thing that probably would be
disliked is that you solicit ruqya from other
people.
Like saying, hey, could you read the Quran
for me?
You know, my body, I feel pain in
my head.
I have headache, I have this, I have
that.
Could you please read the Quran for me?
Or maybe, I don't know, think I have
evil eye or maybe I feel something.
Could you read the Quran for me?
It is not haram.
It's not haram.
But it's makruh.
Why is that?
Why is it considered disliked?
So that people learn that the power of
healing that is in the Quran, it's in
the Quran itself, it's not in the qari.
It's not about the one who recites it
for you, it's about the Quran itself because
it's the word of Allah subhanahu wa ta
'ala.
However, if someone volunteers to recite for you,
then that's fine.
If someone says, hey, do you want me?
Come over here, let me do ruqya for
you.
It's okay.
Don't reject that.
Because you did not ask for it, it
was given to you, you know, without you
asking about it.
They don't have, they don't believe in bad
omens.
Like they want to go out for an
interview or traveling and someone says, hey, where
do you want to go now?
I mean, you know, it's Friday the 13th,
don't you know that?
Astaghfirullah, I can't go right now.
Or a cat crosses in front of them,
you know, when they drive or they walk,
and they say, no, no, it's going to
be a bad day then.
I should leave back.
They don't believe in that kind of stuff.
Why?
Because, because they have a full trust and
reliance on Allah subhanahu wa ta'ala.
In order for you to be able to
rely on Allah azza wa jal, you have
to have certain qualities of jama'at.
Do you guys know what they are?
The number one thing is the absolute iman.
To believe absolutely in Allah subhanahu wa ta
'ala to be the one in control of
everything.
If you have doubt in that Allah control
everything, you won't be able to do tawakkul
on Allah azza wa jal.
Like if you have a doubt in that,
what does that mean?
That means you believe absolutely in the qadr
of Allah subhanahu wa ta'ala.
The absolute qadr, that everything happens in this
universe, happens by His will.
Like Imam bin Rajab rahimahullah mentioned when he
was explaining the hadith.
He said that until you believe, until you
truly believe that none of this that's happened
in this world happened without His will.
And nothing can happen without His will subhanahu
wa ta'ala.
So when you believe that everything happens by
His will and you cannot bring anything without
His will subhanahu wa ta'ala, then you
realize whatever you see with your own eyes
around you Allah wills it to happen.
Not that He loves it because there are
many things Allah wills to happen and doesn't
love it subhanahu wa ta'ala.
It's part of the test for us.
It's part of our test to be patient
with it, to try to change it, to
make things better.
But you need to believe and have the
absolute trust in Allah subhanahu wa ta'ala's
qada and qadr as well too.
You believe in Allah subhanahu wa ta'ala's
absolute will for things to exist the way
He wants them to exist.
It's to believe that the absolute belief in
Allah subhanahu wa ta'ala's capability of creating
that and making it happen and making it
possible.
If you believe in all of this then
your reliance on Allah subhanahu wa ta'ala
becomes easy.
Because you know if the affair of this
world is in His hand and belongs to
Him then I don't have to worry about
anything else.
I'm in good hands.
Because whatever happens to me, Allah allows it
to happen.
And no matter how much khair people they
desire from me, if Allah doesn't want it
to happen, it's not going to happen.
It doesn't matter how much evil people they
have in their hearts against me, no matter
how much they have in their hearts and
their minds, if Allah does not will for
this to cause me any trouble it will
never cause me any trouble.
So if I'm going to seek protection or
khair or anything that I need for myself,
who should I go to?
Who should I go to?
Allah subhanahu wa ta'ala.
And if you have that in your heart,
you make it easy for you to tawakkul
and rely on Allah subhanahu wa ta'ala.
Now, doing tawakkul on Allah azza wa jal
does not necessarily mean that you give up
on the asbab, the means that will allow
you to reach that.
So if you need money what do you
need to do?
Play video games.
And be a winner, right?
But if you want money, then you're going
to have to work towards that.
You have to find a job, qualify yourself
to this position, make sure to have the
right training, the right skills, everything that is
in your power to do it right.
And if you're required to do an interview
then you're going to have to learn how
to do it right as well too.
Whatever that is.
If you plan to buy a house, then
you do the same thing.
If you'd like to buy a new car
or get married or whatever that is, you're
going to have to take the means and
the asbab.
And then you put your trust in Allah
subhanahu wa ta'ala with regards to what?
The results.
I can do everything in my power to
make it right.
But Allah His will is that it doesn't
go the way I want it to be.
Why?
Because He tests you.
And Allah subhanahu wa ta'ala when He
tests you you need to say, You try
your best to change Allah's qadr with another
qadr.
But at the end I've done my best.
My lord, this is all I can do.
It's all in your hand right now.
May Allah subhanahu wa ta'ala make us
among those mutawakkilin ya rabbal alameen.
Any questions?
Why didn't they use a cataract?
Not using fire?
They spoke about it in many different ways.
But the simple answer they say because look,
the fire is like punishment.
So avoid using the fire.
But if it's for treatment, reasonable that's fine.
Yes.
Does the hijama fall under the ruqya?
Well, the hijama is not part of the
ruqya.
It has nothing to do with the ruqya.
Like you don't have to do ruqya to
have hijama.
You can do hijama without ruqya even.
They tell you to recite while you're doing
hijama but it has nothing to do with
the hijama itself.
Yes.
Very good question.
If the Prophet said don't do ruqya, so
how come he did ruqya to al-Hasan
al-Husayn, his grandkid, sallallahu alayhi wa sallam,
with the mu'awwidah 10?
Which is why I'm saying it's not about
yarqoon, it's yastarqoon, soliciting the ruqya.
The other narration of Haytham al-Husayn, he
said actually, the one when he asked, his
name is Aqasha.
Ask Allah that I will be one of
them.
He said, you are one of them.
So another man said, what me?
Ya Rasulallah.
Too late for that.
Aqasha got it.
So from this narration, the Prophet didn't say
yarqoon, he said yastarqoon.
Which means soliciting ruqya.
But again, whether you do ruqya or solicit
ruqya, it's not haram, it's permissible.
Does it take you out of the 70
,000?
Some ulama, they say it's not like if
you do it once or twice.
This is if you always ask for the
ruqya for you.
So the question is basically, is that conditional
that you have, if you don't believe the
Quran is the powerful, behind the healing, that's
when you don't fall, you'll be included among
these.
No, I don't think this is a part
of the hadith of the Prophet.
To say that these are those yastarqoon, it's
because they believe in the raqi more than
the ruqya itself, there is nothing mentioned in
the hadith to say that.
I don't want to say that.