[SPEAKER_00]: to our represents the actual turning point in the entire era.
[SPEAKER_00]: This duat, the duat of taif, the duat, the likes of which there is no other duat mentioned is a beautiful duat, the duat that comes from the depths of sadness, the depths of understanding that there is no hope other than Allah Subhanahu wa Ta'ala, this duat changed everything.
[SPEAKER_00]: and slowly but surely after this dua, the Sierra goes from better to better to finally entering the Makkah and conquering it again.
[SPEAKER_00]: Dear Muslims, if you look at the Sierra of the Prophet ﷺ, without a doubt one of the most difficult, in fact, the most difficult era, the most difficult year of those entire twenty-three years is the year that is known as Amal Huzun.
[SPEAKER_00]: The year of sadness, the year of grief, as if in his haqq, as if in his haqq, I am allowed to either say, the Prophet ﷺ did not smile in that whole year.
[SPEAKER_00]: It was a very difficult year.
[SPEAKER_00]: Why was it difficult?
[SPEAKER_00]: After twelve years of preaching, there was no hope, there was no light at the end of the tunnel.
[SPEAKER_00]: There was no sense that the Qurayj would possibly accept Islam.
[SPEAKER_00]: Along with this in that year, the Prophet ﷺ had lost his most precious supporter.
[SPEAKER_00]: And that is Khadijar Oli Allahu Anha.
[SPEAKER_00]: Khadijar passed away in the year of sorrow.
[SPEAKER_00]: And right after the death of Khadijar, Abu Talib passed away as well.
[SPEAKER_00]: And so his wife, his uncle, his internal support, his external support had both gone.
[SPEAKER_00]: He felt a sense of grief and personal loneliness, along with the persecution that his own people were giving him.
[SPEAKER_00]: And within that year, there's one particular incident that demonstrates or that shows that even in this years of Hanallah, there was a time frame that was even more lower than the rest of them.
[SPEAKER_00]: Our mother Aisha asked the Prophet ﷺ. Our mother Aisha, the Allah who asked the Prophet ﷺ, was there a day in your life that was more traumatic for you than the day of O'Hud?
[SPEAKER_00]: Was there a day that was more painful than the day of Ushad?
[SPEAKER_00]: Our mother-in-law of Yalawanha did not have memories of Makhka.
[SPEAKER_00]: She doesn't know what happened in Makhka.
[SPEAKER_00]: She witnessed Ushad.
[SPEAKER_00]: And in her memory, Ushad is the worst day, the most traumatic day.
[SPEAKER_00]: But our Prophet ﷺ informed her, yes, there was a day.
[SPEAKER_00]: that was more difficult for me than the day of work and that is the day of thought.
[SPEAKER_00]: The day of thought it represents in the entire sera if we could mark out the lowest point, the point that really it felt the most if you like hopeless or the most difficult.
[SPEAKER_00]: without a doubt that day of thought if would be that lowest point.
[SPEAKER_00]: Because his own people have expelled him, he was not allowed to be in Mecca.
[SPEAKER_00]: That's why he was in thought if Abu Talib has died, Hadija has died, his people have rejected him.
[SPEAKER_00]: He has no internal support.
[SPEAKER_00]: His own followers have been massacred and tortured.
[SPEAKER_00]: He doesn't know where he's going to go.
[SPEAKER_00]: And he goes to thought if, and what happens happens, you all know the story.
[SPEAKER_00]: The very people of thought if rejected him and on the way out.
[SPEAKER_00]: ejected on the way out bleeding from his wounds, on the way out having been humiliated by an entire city.
[SPEAKER_00]: He now attires a duat.
[SPEAKER_00]: And this duat is going to be the talk of our hood but today.
[SPEAKER_00]: Because this duat represents the actual turning point in the entire seal.
[SPEAKER_00]: This duat, the duat of taif.
[SPEAKER_00]: The dua, the likes of which there is no other dua, I mention it's a beautiful dua.
[SPEAKER_00]: The dua that comes from the depths of sadness, the depths of understanding that there is no hope other than Allah Subhanahu wa Ta'ala.
[SPEAKER_00]: This dua changed everything.
[SPEAKER_00]: And slowly but surely after this du'a, the sira goes from better to better to finally entering the Makkah and conquering it again.
[SPEAKER_00]: What is this du'a of Taif?
[SPEAKER_00]: This du'a of Taif that was uttered when the Prophet ﷺ was all alone.
[SPEAKER_00]: He was rejected from the people of Taif.
[SPEAKER_00]: He was in between the two cities and he raised his hands to Allah and he said,
[SPEAKER_00]: When the going gets tough, the tough turn to Allah Subhanahu Wa'Tana.
[SPEAKER_00]: When there is no hope, the believer turns to the source of all hope.
[SPEAKER_00]: When there is no light at the end of the tunnel, the believer turns to Allah knowing that Allah Subhanahu Wa'Tana is in control.
[SPEAKER_00]: Shushur, resurrecting your e-man and connecting with the Loss of Hanna with Teada.
[SPEAKER_00]: This is one of the most powerful.
[SPEAKER_00]: In fact, it is the most powerful mechanism to overcome anxiety, stress, grief when the world seems hopeless to
[SPEAKER_00]: turn to Allah and you will gain hope.
[SPEAKER_00]: When there is no other source of comfort, Allah will give you that comfort.
[SPEAKER_00]: Turn to Allah and Allah Subhanahu wa Ta'ala will give you the courage, the patience, the fortitude, Allah will give you the sattar, the yakin, Allah will give you everything that you need.
[SPEAKER_00]: So all alone and He says, Allah, Allah, and Allah Subhanahu wa Ta'ala says in the Quran so many times.
[SPEAKER_00]: that when the calamity comes turn to him, Allah says in the Quran,
[SPEAKER_00]: increase your liquor, increase your worship of Allah Subhanahu Wa Ta'ala at times of calamity at times of difficulty when life becomes difficult.
[SPEAKER_00]: Discover the pleasure of worshiping Allah Subhanahu Wa Ta'ala.
[SPEAKER_00]: That pleasure will make your life easier for you.
[SPEAKER_00]: No matter what the stress is, whether it is financial, whether it is domestic, whether it is international, whether it is political, Allahumma turning to Allah SWT.
[SPEAKER_00]: establishing a connection with Allah.
[SPEAKER_00]: This is what will get you out of that stress.
[SPEAKER_00]: This is what will find comfort in an otherwise comfortless world.
[SPEAKER_00]: It will give you strength in another world that you think there is no hope, but Allah will give you that hope.
[SPEAKER_00]: And so he turns to Allah, Allah, Huma, Ilaika, Ashku, Allah, to you, I complain.
[SPEAKER_00]: Allah, Fakawati wa Hauani al-Nas.
[SPEAKER_00]: Allah, I complain to you of my own weakness.
[SPEAKER_00]: And the fact that people are not giving me the respect people have abandoned me.
[SPEAKER_00]: To you I complain of the ignominy of the people, to you I complain.
[SPEAKER_00]: I don't have help internally.
[SPEAKER_00]: There is no army that I have.
[SPEAKER_00]: My own tribe has rejected me.
[SPEAKER_00]: La Fakuwati.
[SPEAKER_00]: Ya Rabbi, I don't have any rule and so I'm complaining to you.
[SPEAKER_00]: Now this notion of complaining to Allah.
[SPEAKER_00]: This notion of opening your door up.
[SPEAKER_00]: with a complaint.
[SPEAKER_00]: It's a very Quranic phenomenon.
[SPEAKER_00]: It's a part of our religion.
[SPEAKER_00]: Complaining to Allah is one of the most powerful mechanisms to get you to accept it.
[SPEAKER_00]: Have you not read the Quran?
[SPEAKER_00]: One Zakatia is a hundred years old and all hope is lost for a child.
[SPEAKER_00]: Zakatia raises his hands and says, O Allah, you see how weak and feeble I am.
[SPEAKER_00]: O Allah, my hair has grown white.
[SPEAKER_00]: O Allah, my bones are about to collapse.
[SPEAKER_00]: So he's complaining to Allah.
[SPEAKER_00]: Who don't you see the story of a Yubani his Selam?
[SPEAKER_00]: When a Yubani his Selam is given all of these difficulties and trials, he's undergoing test after test, he's lost his children, he himself is suffering from that per se.
[SPEAKER_00]: A Yubani his Selam says, Yubani's Selam says, Yubani's Selam says, Yubani, Yubani, Yubani, Yubani, Yubani, Yubani, Yubani, Yubani, Yubani.
[SPEAKER_00]: I am in pain, yarab.
[SPEAKER_00]: Don't you see Yaqub Ali his Sadam, when his own children have conspired against him.
[SPEAKER_00]: What does he say?
[SPEAKER_00]: He says, I'm not complaining to you.
[SPEAKER_00]: In Nama, Ashquba, Fiywa, Huzni, Allah.
[SPEAKER_00]: I am shakwa.
[SPEAKER_00]: I am giving my complaint to Allah, Subhanahu wa Ta'ala.
[SPEAKER_00]: Now, we have to understand, complaining to Allah.
[SPEAKER_00]: Complaining to Allah is not rejecting Allah's order.
[SPEAKER_00]: It is eliciting Allah's Rahimah.
[SPEAKER_00]: This is what we need to understand.
[SPEAKER_00]: Because when we complain,
[SPEAKER_00]: Think about it.
[SPEAKER_00]: One we complain.
[SPEAKER_00]: Anything happens.
[SPEAKER_00]: Who do you go to to complain?
[SPEAKER_00]: You go to the one who's pity you want, who's sympathy you want, right?
[SPEAKER_00]: And, you know, there's nothing wrong with complaining to another human being, even though the perfection of Eman requires we minimize complaining to other people.
[SPEAKER_00]: The perfection of Eman, we maximize complaining to Allah because the pity of mankind, the pity of your friends, the pity of your relatives will not actually change your situation.
[SPEAKER_00]: But the Rahma of Allah will change your situation.
[SPEAKER_00]: So even though it's not wrong to complain to other people because that's what we do.
[SPEAKER_00]: And it's a part of human nature.
[SPEAKER_00]: Still perfection of Eman means we minimize complaining to other people and we maximize complaining to Allah.
[SPEAKER_00]: When we complain to Allah once again, this is not the complaint.
[SPEAKER_00]: Oh Allah, why is this happening?
[SPEAKER_00]: No, this is the complaint.
[SPEAKER_00]: Oh Allah, you see how difficult life is.
[SPEAKER_00]: Oh Allah, you see how traumatic I am right now.
[SPEAKER_00]: Oh Allah, I need your help.
[SPEAKER_00]: So complaining to Allah is of the essence of Eman because you complain to the one whom you know can affect a change.
[SPEAKER_00]: You complain to the one who's mercy you want, who's pity you want, as Musa'alaihi salam says.
[SPEAKER_00]: Rabbi, in Nidima, Azaladeh Makhaydin Faqin.
[SPEAKER_00]: Yara, I'm a Faqir.
[SPEAKER_00]: I need you, Yara.
[SPEAKER_00]: If you don't give me what I need, I have no other source to go to.
[SPEAKER_00]: And so complaining to Allah is one of the ways we begin our dua.
[SPEAKER_00]: So the Prophet ﷺ says, Yarab, I complain to you that I don't have the strength that I need to have.
[SPEAKER_00]: I don't have the strength and I don't have the isza of the people.
[SPEAKER_00]: Yarab, who are you going to leave me to the ad-dua'a goes on?
[SPEAKER_00]: Yarab.
[SPEAKER_00]: Ya'ar-hamma Rahimine, and to Ar-hamma Rahimine, he invokes the name of Allah, Ar-hamma Rahimine, and he says it twice Ya'ar-hamma Rahimine, and to Ar-hamma Rahimine, he repeats this over and over again.
[SPEAKER_00]: Why?
[SPEAKER_00]: Because of the mechanisms of duaab, when you raise your hands to Allah, you call upon Allah with his most beautiful names.
[SPEAKER_00]: You invoke the name of Allah so that you want Allah's Rahman to come down.
[SPEAKER_00]: And I've said this multiple times, the Qur'an teaches us this.
[SPEAKER_00]: Whatever du'a we have, we choose the appropriate name for Allah's ﷻ. If we want Allah to cure, we say Ya shāfi.
[SPEAKER_00]: If we want Allah for sustenance, Ya r-za'a Llāh, Ya Karim.
[SPEAKER_00]: If we want Allah's Rahman, Ya Rahman, we are Rahim.
[SPEAKER_00]: So right now, we are wanting Allah's Rahman.
[SPEAKER_00]: So the Prophet ﷺ says, yeah, our Hamar Rahimine and our Hamar Rahimine.
[SPEAKER_00]: He invokes him and then he affirms the same name.
[SPEAKER_00]: I know you are the most merciful of all who have mercy.
[SPEAKER_00]: And you know this particular phrase, it's something we need to remind ourselves of when we see the pain and suffering in this world.
[SPEAKER_00]: The Prophet ﷺ is physically bleeding.
[SPEAKER_00]: He doesn't have any support or I should have kicked him out.
[SPEAKER_00]: He's lost his wife.
[SPEAKER_00]: His uncle who is his main political ally is no longer there.
[SPEAKER_00]: He still says, I know ya Allah, you are Arhamma Rahimin.
[SPEAKER_00]: This is an affirmation.
[SPEAKER_00]: Regardless of what is happening, I affirm Ya Rabbi.
[SPEAKER_00]: I might not understand how, but I affirm you are Arhamma Rahimin.
[SPEAKER_00]: Regardless of how tough the situation becomes, Allah the Rahma.
[SPEAKER_00]: is infinitely more than ours, and no shaykhlan can ever come and change that ugly of ours.
[SPEAKER_00]: Let not any tragedy affect that ugly, that Allah is our Muhammad Raheem.
[SPEAKER_00]: Even if all of this suffering has happened, even if so many people have died, it doesn't change the fact Allah is our Muhammad Raheem.
[SPEAKER_00]: And just like we as parents understand that sometimes we have to do something, even to our own loved ones, our own children that might be a little bit of pain to save them from a greater pain.
[SPEAKER_00]: We understand this as parents, that sometimes we have to toughen up the kids, we have to give them shots, whatever we have to do.
[SPEAKER_00]: We have to cause them a little bit of pain to save them from a greater pain.
[SPEAKER_00]: So if we can understand in our own lives, then to a lot of belongs, even the more perfect example.
[SPEAKER_00]: Allah is al-Hamur Rahimine, regardless of what is happening in this world.
[SPEAKER_00]: And Allah's al-Rahman is infinitely more as our Prophet ﷺ said.
[SPEAKER_00]: Allah is more merciful and loving to His servants than a mother is to her own child, and that does not change regardless of the political circumstances.
[SPEAKER_00]: So, the Prophet ﷺ affirms, Yarab, my Eman and you have not been shaken.
[SPEAKER_00]: I know you are Arhama Raheem, even if I am bleeding, even if the Qur'an and five have rejected me.
[SPEAKER_00]: Even if I don't have any helpers, you are Arhamur Rahamin.
[SPEAKER_00]: And to Arhamur Rahamin, then he goes on.
[SPEAKER_00]: Yarab, oh my Lord, who are you going to leave me to?
[SPEAKER_00]: I'm in Tequiluni.
[SPEAKER_00]: In other words, I need you.
[SPEAKER_00]: Who else is there other than you?
[SPEAKER_00]: I'm in Tequiluni.
[SPEAKER_00]: Who else am I going to put my Tabakku in?
[SPEAKER_00]: I put my Tabakku in you.
[SPEAKER_00]: I don't have Tabakku in anybody else.
[SPEAKER_00]: Yarab, I'm affirming that there is no one else that I'm going to put my trust in other than you.
[SPEAKER_00]: And so he says to Allah Subhanahu wa Ta'ala, ilam and taqiruni, ila, ila, ila, iluwin, yatajahamuni, are you going to leave me to an enemy that is going to be harsh to me?
[SPEAKER_00]: Oh, ila kadibin, melekta hu'amri, or to a close relative who will control every affair of mine, meaning between Korish and Thaif, there is no hope.
[SPEAKER_00]: My own people are trying to control me.
[SPEAKER_00]: And my enemy is trying to kick me out.
[SPEAKER_00]: Yarab, there is no one I want to put my Tawakkul in other than you.
[SPEAKER_00]: So the Prophet's system is affirming that He has full tawakku in Allah and He's negating, I don't have to wakku in anyone else.
[SPEAKER_00]: Neither Qadib nor Baid, neither relative nor stranger.
[SPEAKER_00]: My tawakku is in Yuya Allah.
[SPEAKER_00]: And so in this there's a beautiful mechanism of affirming, to heed, and affirming full tawakku in Allah Subhanahu wa Ta'ala.
[SPEAKER_00]: And then our Prophet ﷺ says,
[SPEAKER_00]: Ilimtakun al-Bana al-Iya, Fala al-Obali.
[SPEAKER_00]: Y'arab, if you're not angry with me, then I cannot complain, I do not care.
[SPEAKER_00]: Ra'ar al-Nah'a fi'at-eqa oh s'arli.
[SPEAKER_00]: But still, to have your blessings and to not be in this pain, it is easier for me.
[SPEAKER_00]: This phrase is the beautiful balance between accepting Allah's Qadar and asking for a change in Allah's Qadar.
[SPEAKER_00]: Because there is this beautiful delicate balance, we should not
[SPEAKER_00]: We should accept Allah's color, whatever Allah has decided.
[SPEAKER_00]: At the same time, there are certain things that are difficult for us.
[SPEAKER_00]: So this phrase is the perfect balance.
[SPEAKER_00]: Ya Rabbi, as long as you are happy with me, then I am happy as well.
[SPEAKER_00]: But still Ya Rabbi, your blessings.
[SPEAKER_00]: Your protection from this pain, it is easier for me.
[SPEAKER_00]: It is easier for me to live without this suffering, but as long as you're happy and you are content, then I have no reason to actually complain.
[SPEAKER_00]: Meaning here, our Prophet ﷺ is affirming, what is the ultimate goal?
[SPEAKER_00]: The ultimate goal is not, the Qurayshu's acceptance is not the thought of acceptance.
[SPEAKER_00]: The ultimate goal is Allah's acceptance.
[SPEAKER_00]: And as long as I have that, even if I have nothing else, well done and I'm happy.
[SPEAKER_00]: But if I have your acceptance and I also get some good of this world, then that is also better for me.
[SPEAKER_00]: This is what our Prophet ﷺ is saying and this shows us real victory.
[SPEAKER_00]: and real success is not defined by the political failures and successes of ourselves.
[SPEAKER_00]: If we fail politically, it doesn't mean we have failed in the eyes of Allah.
[SPEAKER_00]: If we fail in a strategy, in a tactic, we can still attain the pleasure of Allah Subhanahu wa Ta'ala.
[SPEAKER_00]: Our success is not linked to the success of political endeavors.
[SPEAKER_00]: And this is what this had these shows us.
[SPEAKER_00]: Y'arab, as long as you're happy with me, then alhamdulillah, I'm happy.
[SPEAKER_00]: But still, if you make life easier, that will also be easier for me.
[SPEAKER_00]: And this shows us that perfect balance between the sleep, between accepting Allah's other, and also between wanting to work for change.
[SPEAKER_00]: Then he says, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah
[SPEAKER_00]: You Ya Rabbi eliminate every darkness and here of course it's literally true and it's also metaphorically true.
[SPEAKER_00]: Every pain, every grief, every anguish, every anxiety is eliminated by a eliminated by Allah.
[SPEAKER_00]: Ya Rabbi, I seek refuge in your beautiful face, the face meaning of course here Allah as the origin himself of course is this reference here by one of his attributes that Allah, you are the one who enlightens all darkness.
[SPEAKER_00]: Anything that is dark
[SPEAKER_00]: You take it away.
[SPEAKER_00]: Your beautiful face takes that darkness away.
[SPEAKER_00]: So I turn to you and I turn to your what she calcadim.
[SPEAKER_00]: I turn to your noble face.
[SPEAKER_00]: Your face makes all the darkness disappear and it gives courage.
[SPEAKER_00]: It gives hope.
[SPEAKER_00]: It gives stamina.
[SPEAKER_00]: It gives light to our dark hearts.
[SPEAKER_00]: And so Yara, I turn to you, and I see refuge in you, from your beautiful face, the one that face, that eliminates all darkness.
[SPEAKER_00]: And that face, that countenance, sada'a'a'a'a'a'a'a'amru dunya'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a
[SPEAKER_00]: An yen zilebi, rada book, ahya hilebi, sahadu.
[SPEAKER_00]: That your anger is incurred upon me, or your wrath comes upon me.
[SPEAKER_00]: Yarab, the one thing that I cannot stand.
[SPEAKER_00]: I can stand the punishment of thought if I can stand every tragedy of this dunya.
[SPEAKER_00]: It's painful, but I can stand it.
[SPEAKER_00]: But the one thing that I cannot stand if your hada comes upon me.
[SPEAKER_00]: If your hada comes upon me, your wrath is coming upon me, that I cannot stand.
[SPEAKER_00]: And I seek refuge in you, O Allah, to protect me against your own anger.
[SPEAKER_00]: And this again shows us ultimate success.
[SPEAKER_00]: And ultimate failure is not of this dunya.
[SPEAKER_00]: It is in the eyes of Allah Subhanahu Wa Ta'ala.
[SPEAKER_00]: If you can incur Allah's pleasure, then you have been successful.
[SPEAKER_00]: And if we seek Allah's refuge, you gain the dunya, but you lose a love that you have lost everything.
[SPEAKER_00]: And what this shows us once again, it gives us hope.
[SPEAKER_00]: How does it give us hope?
[SPEAKER_00]: It gives us hope that ultimate success is not defined by the endeavors of this dunya.
[SPEAKER_00]: No matter how difficult life becomes, no matter how much civil war is taking place, how many lives have been lost, the ultimate success at the individual level will be between your relationship between you and Allah.
[SPEAKER_00]: That defines your success.
[SPEAKER_00]: So he says, Ya Rabbi, I seek refuge in you from
[SPEAKER_00]: ever having to face your anger and your wrath.
[SPEAKER_00]: Lekal Rūtva had tārdā.
[SPEAKER_00]: You have the right yārob to do as you please until you are pleased with me.
[SPEAKER_00]: The phrase Lekal Rūtva had tārdā.
[SPEAKER_00]: It translates basically as yārob.
[SPEAKER_00]: You can do whatever you want until you are pleased.
[SPEAKER_00]: I want your pleasure yārob.
[SPEAKER_00]: That's my goal.
[SPEAKER_00]: My goal is your rīdā.
[SPEAKER_00]: And until I get it, you have the right to do as you please.
[SPEAKER_00]: But my goal is to please you yārob, wala hāula, wala kōwata illabig.
[SPEAKER_00]: and there is no change, and there is no power to change except with Allah, Subhanahu wa Ta'ala.
[SPEAKER_00]: In other words, no change will happen because of me.
[SPEAKER_00]: I don't have the power to make circumstances better.
[SPEAKER_00]: I don't have the capacity to bring any good, but I turn to you, wa la haula, wa lakhu wa Ta'ala.
[SPEAKER_00]: This dua.
[SPEAKER_00]: And this incident actually teaches us so much.
[SPEAKER_00]: It teaches us that the more we show our fucker, our impoverished to Allah, the more power we will get from Allah Subhanahu wa Ta'ala, the more we acknowledge we can do nothing, the more we submit to Allah, the more Allah as the original will change our situation.
[SPEAKER_00]: It shows us that real, nasser and real victory will only
[SPEAKER_00]: when we first and foremost cleanse our internal spirituality and connected directly with Allah Subhanahu Wa'Ta'ada.
[SPEAKER_00]: We detach ourselves from any source and any hope and any issa in this world and all of it is from Allah Subhanahu Wa'Ta'ada and literally as I explained this dua was the turning point because
[SPEAKER_00]: right after this dua, the Prophet ﷺ entered Makkah, and then the treaty of Al-Qaba, the first treaty, and then the second treaty, and then the Hijrah happened, and we are commemorating the Hijrah in this month, and the Hijrah happened, then the battle of a brother, and then after a while, the conquest of the trench, and then after that, the treaty of Ardabia, then the conquest of Makkah, everything began to change.
[SPEAKER_00]: Not as if it all became good, but after this dua,
[SPEAKER_00]: That level was never reached in the Siro.
[SPEAKER_00]: This dua without a doubt represents one of the lowest if not the lowest point.
[SPEAKER_00]: And because of this dua, that change occurred and this shows us that only by turning to Allah, complaining to Allah.
[SPEAKER_00]: Expressing our impoverished to Allah.
[SPEAKER_00]: Expressing we have no power except with Allah and through Allah.
[SPEAKER_00]: Turning to Allah Subhanahu wa Ta'ala.
[SPEAKER_00]: This is the beginning of all change.
[SPEAKER_00]: But it is not sufficient as I have always pointed out because when he's making this doha, he's making it.
[SPEAKER_00]: while undertaking a very risky journey, while doing a physical tactic.
[SPEAKER_00]: He's not doing this in the Kaba.
[SPEAKER_00]: He's not just worshipping in the Mesjut.
[SPEAKER_00]: He's not just making a spiritual dua in the middle of the Kaba.
[SPEAKER_00]: No, where is he in the middle of nowhere?
[SPEAKER_00]: And the road between Muka and Thaif without any armed guards.
[SPEAKER_00]: It's a very dangerous path, but that's what you do.
[SPEAKER_00]: Along with spirituality, you combine it with tactics, with strategy, and the strategy might fail.
[SPEAKER_00]: The strategy might not work.
[SPEAKER_00]: The strategy might make things difficult, but you continue to strategize.
[SPEAKER_00]: You don't just sit there and do nothing and moan and groan and complain.
[SPEAKER_00]: No!
[SPEAKER_00]: You put in the effort and you go and knock on doors and you go and you visit live and you take massive risks and then you touch your trust in Allah and you make to add to Allah Realizing your efforts are not going to bring about change except through Allah and with Allah so this to Allah if is a to Allah
[SPEAKER_00]: We should memorize.
[SPEAKER_00]: And we should use it according to our own words.
[SPEAKER_00]: Obviously, change the wordings for what we need to do.
[SPEAKER_00]: We should use it in our own lives.
[SPEAKER_00]: And we should gain comfort that SubhanAllah, even in the most darkest of times, when life becomes very difficult.
[SPEAKER_00]: It is that those times that SubhanAllah, the light begins to come and change happens.
[SPEAKER_00]: And that is by turning to Allah SubhanAllah to Allah.
[SPEAKER_00]: We ask Allah SubhanAllah to add to the bless us within through the Qur'an.
[SPEAKER_00]: And to make us of those who is versus they understand,
[SPEAKER_00]: Throw out like that span.
[SPEAKER_00]: Ask Allah's forgiveness.
[SPEAKER_00]: You as will ask him for his deliverance and the Rahman.
[SPEAKER_00]: Alhamdulillah al-Wahed al-Ahad al-Samad al-Ledi lamiyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miyal al-Miy
[SPEAKER_00]: There is a small amount, I'm not going to say comfort, but a small amount of understanding that the people that are doing this, they have no imman in Allah would do expect them to do.
[SPEAKER_00]: But what is the case when our own Muslim brethren and our own people that should be in charge of us and say the Kalima and they're supposed to be our protectors.
[SPEAKER_00]: What is the case when our own fellow same ethnicity, same believers, same saying the Kalima, when they turn against us and they start massacring
[SPEAKER_00]: Then Subhanallah, the pain is even more so.
[SPEAKER_00]: And it should be more so, because we expect more from our own brethren.
[SPEAKER_00]: And that's why every time a civil conflict occurs in a Muslim land, our hearts go out even more so.
[SPEAKER_00]: And it is very troubling for us, because we expect better, and we should expect better from those who believe in Allah Subhanallah with Ta'ala.
[SPEAKER_00]: And there are so many tragedy going on.
[SPEAKER_00]: Some of them are caused by our own.
[SPEAKER_00]: And just because they are from our own and our own ranks, it doesn't mean we are silent about those types of evil that is taking place.
[SPEAKER_00]: Right now, currently, what is happening in the country of Bangladesh without a doubt, it is a tragedy.
[SPEAKER_00]: And innocent people are being shot and killed.
[SPEAKER_00]: I'm not taking sides of the political.
[SPEAKER_00]: I don't know the political.
[SPEAKER_00]: I know one simple thing.
[SPEAKER_00]: innocent people who are unarmed are being shot by people who are armed.
[SPEAKER_00]: This is something that every Muslim, there are no two opinions about this.
[SPEAKER_00]: Even if you disagree politically, there are ways that you can counter this without killing people.
[SPEAKER_00]: And these are people that are on the streets and they are doing whatever they're doing.
[SPEAKER_00]: Even if you disagree with the policy, it doesn't justify the types of murder and the types of killing that is going on.
[SPEAKER_00]: And there's no doubt that we as Muslims, we have to speak out against this and say, this is not something that should be done.
[SPEAKER_00]: And it's not just the country above.
[SPEAKER_00]: Burl Sudan as well.
[SPEAKER_00]: We'll law it is something that is hurting our hearts when we see the civil war in Sudan and Muslims killing other Muslims and Muslims doing horrible horrible things.
[SPEAKER_00]: I can't even say them in the hotba.
[SPEAKER_00]: But these are Muslims fighting other Muslims for the sake of power for the sake of money without a doubt.
[SPEAKER_00]: This is something that hurts us.
[SPEAKER_00]: even more because when the gaffer does it at least we excuse them that what do you expect from this person but when a Muslim does something like this without a doubt it is something that causes double grief and double pain and just because it's a Muslim we doesn't mean we just give them a pass no on the contrary it becomes even more imperative that we speak out and we try our best to knock some sense and to say this is not the way that should be done so the least that we can do we preach out against this we condemn this type of internal Muslim
[SPEAKER_00]: sectarianism or bigotry.
[SPEAKER_00]: And if I mention two countries, it doesn't mean I'm ignoring the others.
[SPEAKER_00]: The problem comes.
[SPEAKER_00]: If you mention any country, after the Khutba somebody comes as you forgot this, you forgot that no.
[SPEAKER_00]: Unfortunately, our Umma is suffering in so many places.
[SPEAKER_00]: One Khutba cannot do justice.
[SPEAKER_00]: So I'm speaking generically.
[SPEAKER_00]: Every single verb is learned.
[SPEAKER_00]: Every single injustice is injustice doesn't matter who does it and when a Muslim does it and especially a Muslim government who we expect better from especially when a person of power or responsibility
[SPEAKER_00]: The least we can do is to speak out against that, and our hearts, and our doaz, and our prayers, are for those Muslim, the innocent people that are being persecuted, and we ask Allah Subhanahu Wa Ta'ala, to bless those that have died as Shahid, and also to make some sense into the people in charge, and allow them to see that this is not the best way forward.
[SPEAKER_00]: It is something that will history teaches us, that Vulm and injustice will always become a darkness in this world before the Ahra.
[SPEAKER_00]: the sad reality is nobody learns from history.
[SPEAKER_00]: The sad reality, this is not the first time that innocents have been killed in a shot and it won't be the last time, but we see over and over again that killing innocent people and acting in a brutal manner will never bring about actual justice.
[SPEAKER_00]: But in all of this darkness, one positive thing as well, we thank Allah Subhanahu Wa Ta'ala for, and that is at the highest court today.
[SPEAKER_00]: in the UN has ruled unequivocally, that Israel is actually committing crimes and it is an occupier state.
[SPEAKER_00]: And even though the court does not have actual capacity to enforce the ruling still, this is a definitive ruling by a neutral court under the UN.
[SPEAKER_00]: So now there should be no two opinions about this, even though we knew this from day one.
[SPEAKER_00]: But finally alhamdulillah after seventy years of conflict, and this shows us a little bit of hope.
[SPEAKER_00]: Yes, it's not the end of all.
[SPEAKER_00]: We know it's not going to change the situation immediately, but this is the beginning of change.
[SPEAKER_00]: And it indicates the tide is changing.
[SPEAKER_00]: Finally, the global sentiment is beginning to change.
[SPEAKER_00]: And finally, the iman, the taqwa.
[SPEAKER_00]: The courage, the bravery of the people of Gaza, is now being demonstrated, Subhanallah, eventually all injustices will come to an end as our Prophet ﷺ said that sometimes the Vaadim, the unjust person, Allah gives him some leeway, but Allah never forgets.
[SPEAKER_00]: And when Allah takes the Vaadim to account, Allah Subhanallah, with ta'ada, will hold them to a strict accountability.
[SPEAKER_00]: And so we are thankful that at least this ruling is the beginning of change in that region.
[SPEAKER_00]: And this is the reality of life brothers and sisters.
[SPEAKER_00]: One day a tragedy happens here and a positive happens there.
[SPEAKER_00]: The next day the tables are turned and such is life here.
[SPEAKER_00]: Our ultimate goal going back to the head of the five.
[SPEAKER_00]: Our ultimate goal is the pleasure of Allah.
[SPEAKER_00]: Our ultimate happiness.
[SPEAKER_00]: Lekhan Rutsbah, Hattah, Tarlah.
[SPEAKER_00]: Yarab, you have the right to do as you please, but I need your Riddha.
[SPEAKER_00]: But still Yarab,
[SPEAKER_00]: If you make life easier for me, it will be easier for me.
[SPEAKER_00]: This is the attitude we learn from this era.
[SPEAKER_00]: This is the real success.
[SPEAKER_00]: Learn this point here and do not attach your e-man to the politics of the time.
[SPEAKER_00]: You do the best that you can.
[SPEAKER_00]: And your success is in your own heart with your attachment to Allah.
[SPEAKER_00]: Allah, Muhammad, Aradana.
[SPEAKER_00]: Aradana Islam, Al-Maslimi Dhabi Surin, Fajrul, Binefse.
[SPEAKER_00]: Wajr Al-Tad bin O'fi, Tadbidi, Hiyak, O'yuyya, Aziz.
[SPEAKER_00]: Rebad Allah.
[SPEAKER_00]: In the Allah, Teala, Ambar Al-Kumbeham, Binebada, Bihib, Binefse.
[SPEAKER_00]: Wathana, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, Binebada, B
[SPEAKER_00]: Fakal al-Azhan al-Karin al-Alima.