[SPEAKER_00]: or tell us specifically addressing an incident that occurred in the second year of the Prophet ﷺ's residence in the city of Medina, the second year of Hijrah, which was where the Prophet ﷺ sent his cousin Abdullah bin Jahash Rada Al-Lahu Anhu, with a group of companions to go and to observe a particular route and just
[SPEAKER_00]: watch and observe and report on the movements of decoration the muckins as they were continuing their intimidation, their plotting and planning against the profits a lot of some of the Muslims in Medina.
[SPEAKER_00]: And when they ultimately saw a caravan going, they engaged a caravan.
[SPEAKER_00]: One individual was
[SPEAKER_00]: The incident, the skirmish, if you will, there was some confusion and it potentially occurred on the first day of Rajab.
[SPEAKER_00]: But they used to distort the calendar so much that that wasn't for certain.
[SPEAKER_00]: And according to the previous scriptures, the month of Rajab is one of the sacred months in which fighting should be placed on hold and no one should engage in any kind of combat.
[SPEAKER_00]: and this provided an opportunity for the Meccans in the Qur'an to launch propaganda and campaign against the Prophet, to launch them in the Muslims, that they are war-longers, and they violate the sacred months.
[SPEAKER_00]: And so Allah SWT addressed this by saying,
[SPEAKER_00]: Wa s-sad-duna an-sabili l-lahi waqfam bihi wa-l-mashih l-l-haraam i-e-e-khirad i-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e
[SPEAKER_00]: Is a greater crime, according to a law, this kind of persecution of the believers, is a greater crime, will fit not to Aquarominal Hatsun, and this kind of religious persecution is much far more detrimental to humanity and society than there being a skirmish and one person dying during that.
[SPEAKER_00]: Well, I use Aluna, Yuhati Luna, like you said to the Prophet, Salat, and Muslims, that they will not stop fighting you until they are able to take you away from their den in the religion, if only they were capable of doing so.
[SPEAKER_00]: And any one of you who turns his back on the Dean turns his back on Allah and dies in the state of being a disbeliever Fahulah Ibn Al-Habith al-Taham al-Humfidhunya wa l-Akhirad and all of their deeds will be ruined both in this life and in the next Fahulah Ibn Al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-Habith al-H
[SPEAKER_00]: Now we come upon the next verse.
[SPEAKER_00]: And so I recited the verse, the translation of the ayah of the verses that indeed, those people who have believed, and they have migrated, they have left their homes for the sake of Allah, and they strive in the way of Allah, ul-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-a'ik-
[SPEAKER_00]: Allahu Rahu Rahu Rahim and indeed Allah is forgiving and merciful.
[SPEAKER_00]: And that is the ayah that concludes this particular passage talking about this incident.
[SPEAKER_00]: And as we always talk about, that's the connection to the previous verses.
[SPEAKER_00]: We also usually talk about the subabunuzul if there is one of what were the circumstances of the revelation.
[SPEAKER_00]: So Abdullah bin Jahash, Radheela who Anhu and the people that were with him, they were sent by the Prophet ﷺ to observe this route and they ended up engaging the people there and someone ended up dying and that led to all of this chaos and this confusion and this Fithna that basically occurred.
[SPEAKER_00]: And Allah SWT absolved them by saying that they did not do anything wrong and this campaign is slanderous against them.
[SPEAKER_00]: However, there was a bit of a concern on the part of Abdullah Mijhash and the people who were a part of that delegation that grew, that ended up engaging the Caravan, even as Haqq, Rahimullah Hutahala, he mentions this narration.
[SPEAKER_00]: that Abdullah bin Jahash and the people that were with him, when the Quran came down, they understood that okay, they had not committed a sin, illam yaku umu asabu wizran, that at least they did not commit a sin, but at the same time, Falei salakum ajirun, but they also did not get reward.
[SPEAKER_00]: They were sent on an expedition on a campaign, they went out, they put their lives on the line, but because of this incident that occurred, okay, a law absolved them of any sin and wrongdoing, there was no guilt.
[SPEAKER_00]: But they also did not get the reward that they were hopeful for, for going out in the way of Allah and doing this for the sake of Allah.
[SPEAKER_00]: Tumma Auffil Agil.
[SPEAKER_00]: that they basically were hopeful that they would be rewarded for this.
[SPEAKER_00]: Fakalu Yarassula Allah.
[SPEAKER_00]: So they said omessandra of Allah.
[SPEAKER_00]: And that Mawlana Antakuna, Laana Agaswata, no atafiha, Jalal Mujahideen and Muhajireen.
[SPEAKER_00]: That they came to the Prophet's Allah, and they said omessandra of Allah, we were hopeful that we were participating in a military expedition in campaign.
[SPEAKER_00]: for which we would be rewarded as those who do hijra, those who go in the way of Allah, as they are rewarded, we were hopeful that we would be rewarded for that.
[SPEAKER_00]: And you could sense the regret in their voice.
[SPEAKER_00]: Fanzallah wa Aza'a wa Jel, so Allah'spana wa Tala revealed this verse.
[SPEAKER_00]: For what the ahumullah Mindalika ala ala alamir rajah.
[SPEAKER_00]: And then Allah'spana wa Tala told them that they, indeed, could be hopeful for a great reward from Allah'spana wa Tala.
[SPEAKER_00]: Furthermore, another narration also mentions, as Ibn Qathir Rahmullah Hujalah reports, Fahannaf al-Muslimuna Abdallah bin Jahash wa Ashabah who had tashakad al-Aliqali.
[SPEAKER_00]: Some of the other Muslims in Medina were, they were expressing their displeasure and their disapproval of Abdallah bin Jahash and his companions and what had transpired in occurred.
[SPEAKER_00]: So they were dealing with the eyeer of the community.
[SPEAKER_00]: you guys created this problem, you guys created all this fitna for us.
[SPEAKER_00]: Fatalaqum, Allah wa Aza wa Jilbihati al-ayyat, Fishar al-Harami wa Farra j'aynum wa Aqbara'an n'alaqum thawaba, man, hajara wa Qazaq.
[SPEAKER_00]: And so Allah s-Fanawatala removed that burdened from them, and informed them that they indeed would get the reward of those who leave their homes for the sake of Allah and those who strive in the way of Allah.
[SPEAKER_00]: So that is the background of the verse that Allah s-Fanawatala was providing them with
[SPEAKER_00]: and that hopefulness that they indeed would receive the reward from Allah ﷻ.
[SPEAKER_00]: Now, to understand exactly what Allah ﷻ thought I mentioned in the ayah and there specifically is the mention of something for the very first time and so to look at Allah ﷻ that we're coming across.
[SPEAKER_00]: Allah ﷻ says in the la Dina Amano.
[SPEAKER_00]: So indeed those people who have believed, they believe in Allah.
[SPEAKER_00]: Wahajah.
[SPEAKER_00]: So in the la Dina Amano
[SPEAKER_00]: Those who believe, wa l-Ladinaha j'aru wa j'ahadu fisabi l-la.
[SPEAKER_00]: And those who leave their homes, those who perform the hijra, those who migrate for the sake of Allah.
[SPEAKER_00]: This is kind of the first time we're coming across this discussion of hijra.
[SPEAKER_00]: And although we are typically familiar, it refers to Hijra migration, but just to understand it a little bit better.
[SPEAKER_00]: Al Hijra, Mahanaha al-Illumim al-Maudir, in Ilam al-Maudirang, linguistically the word Hijra it means to move from one place to another place.
[SPEAKER_00]: And Wakastu Tarkil al-Wali-Ithar al-Nithani, and it's not coincidental.
[SPEAKER_00]: But rather, when a person leaves a place, they leave that place why because they view the second place that they are going to to be better for them than the first places.
[SPEAKER_00]: So it's very intense, it's very deliberate.
[SPEAKER_00]: And al-Muhajaratum in Arden, ilamar al-Arden, Tarpul Ula, Lithaniya.
[SPEAKER_00]: And so doing this Hijara from one land to another land is to deliberately leave a place and to intend the second place that the person is going to.
[SPEAKER_00]: And this is something that was very, very important in early Islam.
[SPEAKER_00]: In the early part of Islam, particularly at this time when they made the Hijara to Al-Madeenat-Hunawara,
[SPEAKER_00]: The Prophet ﷺ, he had informed the believers that making that hijra for those who were capable of doing so, leaving Makkah, leaving the oppression, leaving the place where they were incapable.
[SPEAKER_00]: They were not allowed to believe and to worship Allah and to practice their faith properly and openly.
[SPEAKER_00]: And to go to Al-Madina-Talmanawara with the Prophet Salat, he said, I'm enjoying the community of the believers there.
[SPEAKER_00]: That was something that was mandatory.
[SPEAKER_00]: It was mandated upon them.
[SPEAKER_00]: So, it's so that if someone was not, was capable of doing that, and they did not do that, it negated their faith.
[SPEAKER_00]: That's how powerful and important it was.
[SPEAKER_00]: But ultimately, when the conquest of Makkah occurred in the 8th year of Hijirai, Makkah came into the fold of Islam, and much of Arabia started to come into the fold of Islam, at that point in time, the Prophet ﷺ stated that Hijirat-e-vaad-e-fati.
[SPEAKER_00]: Now it is no longer mandatory to make this hedgerine this migration and to go from Makatsumadina.
[SPEAKER_00]: It's no longer mandatory.
[SPEAKER_00]: It's no longer required.
[SPEAKER_00]: What I can do is you have to know when you get to it.
[SPEAKER_00]: But now, people are still encouraged to strive in the way of Allah and people will be judged based off of their intention.
[SPEAKER_00]: Wherever they are, wherever they live, wherever they reside, they will be judged, they will be rewarded or subsequently punished by Allah.
[SPEAKER_00]: Based off of what their intention is.
[SPEAKER_00]: So, that's the concept of Hijra.
[SPEAKER_00]: And then Allah's Pana-Ortala mentions the second thing which is, which Ahadu Fisabilillah, and those who strive in the way of Allah.
[SPEAKER_00]: And this is a little bit of a technical kind of point, but I wanted to mention it because there's a very powerful reflection that is associated with it.
[SPEAKER_00]: If you listen to the ayah, you'll be able to hear
[SPEAKER_00]: What I'm referencing, in the Ladina Amano, inna Alladina Amano, those who believe, those who believe, indeed those who believe, but then Allah says, well Ladina, so if you pay attention, inna Alladina Amano, well Ladina, the word Alladina repeats itself.
[SPEAKER_00]: Although it's not grammatically necessary for the word a ledina to repeat itself, once it's sufficient, right?
[SPEAKER_00]: grammatically would be valid to say in the ledina Amaloo, Wahajar Uwajahadu.
[SPEAKER_00]: And it says something to that effect other places in the Quran.
[SPEAKER_00]: But here Allah repeats the word a ledina.
[SPEAKER_00]: So it says if the phrase those who is being repeated, indeed those who believe and those who
[SPEAKER_00]: in the way of Allah.
[SPEAKER_00]: So whenever you have a petition like this in the Arabic language, that is not grammatically necessary to communicate the meaning, but it's still repeated, that is done for effect.
[SPEAKER_00]: It's highlighting something.
[SPEAKER_00]: It's emphasizing something.
[SPEAKER_00]: We spoke about this a few weeks ago, Fain-Nama-Al-O-Sri-U-Sra in Nama-Al-O-Sri-U-Sra that kind of repetition.
[SPEAKER_00]: So, what is it exactly highlighting here?
[SPEAKER_00]: What is it emphasizing?
[SPEAKER_00]: So, one of the great scholars of Tafseed.
[SPEAKER_00]: Qadhi Badawi, Rahimullah Qutjala inestafsid, Anwara Tanzil wa sarawat tawir, he says, Qarrar al-Mosul al-Ita Adim il-Hijrati wa jihadiqa, annahumam ustaqillani fi tahtiqri raja.
[SPEAKER_00]: Because what does Allah say?
[SPEAKER_00]: Ulah iqa i-Garjuna Rahmatullah.
[SPEAKER_00]: Those people, they should be hopeful of the mercy of Allah.
[SPEAKER_00]: They are every right to expect the mercy of Allah, meaning they are deserving of the mercy of Allah.
[SPEAKER_00]: to highlight these two actions, which is to leave a place, even though that may be your home, that may be what's familiar, that may be what's comfortable, that may be all that you know, and to leave everything behind, and to go to another place for this sake of Allah, and the second action is to then strive in the way of Allah, be willing to sacrifice
[SPEAKER_00]: anything and everything for the sake of Allah, these two actions, being able to, having the willingness to leave something behind for the sake of Allah and being willing to sacrifice everything for the sake of Allah.
[SPEAKER_00]: These two actions are the most powerful and profound ways to attract the mercy of Allah's Panoatana.
[SPEAKER_00]: And so although this is talking about something very huge, the hijra that the Sahaba did, leaving everything behind, being hunted down in the desert, hiding in caves, and praying that they're not caught, and traveling, tracking on foot through the desert for days and days and days,
[SPEAKER_00]: hopeful, not sure if they will reach their destination, that is the most difficult form of that hedger, leaving something behind to go to something good.
[SPEAKER_00]: And the Jahadu, the sacrifice that it's talking about was them sacrificing, being willing to sacrifice even their lives by even going into battle for the sake of what they believe in, to defend what they believe.
[SPEAKER_00]: It's a very, you know, huge level.
[SPEAKER_00]: It's the highest form of it.
[SPEAKER_00]: But the reflection for all of us is what am I willing to leave?
[SPEAKER_00]: And what am I willing to sacrifice for Allah?
[SPEAKER_00]: And maybe it might not seem as dramatic and as glorious as what the Sahabah we're doing.
[SPEAKER_00]: But at some point or another, we will all be asked to make our own kind of hedger on, leave something that's not good, and to go to something good.
[SPEAKER_00]: to sacrifice something we love dearly for the sake of Allah.
[SPEAKER_00]: And when that moment comes, will we be willing to do that?
[SPEAKER_00]: What am I willing to leave?
[SPEAKER_00]: What am I willing to leave behind?
[SPEAKER_00]: And what am I willing to sacrifice from my life?
[SPEAKER_00]: For Allah.
[SPEAKER_00]: And it could be something, nothing isn't significant because every person's sacrifice is profound for them.
[SPEAKER_00]: But just for the sake of conversation, it could be something that would seem as mundane as maybe some bad company, right?
[SPEAKER_00]: Some detrimental activity that a person engages in,
[SPEAKER_00]: some bad activity, some negative company, but think about how difficult it is for us to leave that.
[SPEAKER_00]: We just can't.
[SPEAKER_00]: We struggle so much.
[SPEAKER_00]: We just can't quit it.
[SPEAKER_00]: Even though we know that it's bad for us, but think about how much we struggle with that.
[SPEAKER_00]: And then being willing to sacrifice
[SPEAKER_00]: Even if it's, again, something in the grand scheme of things, everyone's sacrifices profound because Allah SWT values every person's sacrifice, right?
[SPEAKER_00]: For Ulaik Akanas Aayuhun Meshkura, Allah appreciates everyone's effort in sacrifice.
[SPEAKER_00]: But in the grand scheme of things on this scale, it could again seem like something as mundane as a simple comfort, right?
[SPEAKER_00]: This is very uncomfortable for us, this weather, for us extremely uncomfortable, but to come to the house of Allah, to come to pray and worship Allah, to come and listen and sit in the gathering for a few moments to reflect upon the book of Allah, do the thicket of Allah,
[SPEAKER_00]: To, again, it might seem very mundane to someone but are we willing to do that much?
[SPEAKER_00]: And if we are, then Allah empowers us, Allah congratulates us, that be hopeful for the mercy of Allah.
[SPEAKER_00]: And I'd like to focus on the more positive sentiment.
[SPEAKER_00]: but the reality is that, and if I'm not willing to do that, then what makes me feel so entitled to the mercy of Allah, that I'm not willing to change anything in my life, leave something bad, I'm not willing to tolerate even the slightest bit of discomfort, the sacrifice of a luxury,
[SPEAKER_00]: But then leaning back in my comfort, remaining stuck in a bad place or a bad situation, I leaned back and I invoked the mercy of Allah.
[SPEAKER_00]: Allah is merciful, brother.
[SPEAKER_00]: And Allah's Panoah, Allah is telling us in this ayah that mercy has a qualification and a prerequisite.
[SPEAKER_00]: Mercy has shrut conditions that have to be fulfilled.
[SPEAKER_00]: And that is being talked about right here, those who believe.
[SPEAKER_00]: And then those specifically after believing, who are willing to leave something for the sake of Allah and are willing to sacrifice something for the sake of Allah.
[SPEAKER_00]: Ula Aik'a Gerajuna Rahmatullah, that those people, they should hope, they can hope, they must hope for the mercy of Allah's Panoadana.
[SPEAKER_00]: And there's a very beautiful reflection that Imam Razi Rahmullah Uta'ala, he states here, because again, focusing on and analyzing, not just what Allah says, but how he says what he says.
[SPEAKER_00]: Allah says that they should hope for the mercy of Allah.
[SPEAKER_00]: If you pay attention to that language, it's still not saying that they are guaranteed
[SPEAKER_00]: So then say that, says they should hope for the mercy of Allah, and He says that why, what do we learn from this?
[SPEAKER_00]: He says that, la y'alamu ahadun fi'ati dunya nahu sa'a yirun ilayjana, that no one has an absolute guarantee in this world after the time of the Prophet's Allah.
[SPEAKER_00]: In some of course there were those companions that the Prophet's Allah is some congratulated
[SPEAKER_00]: That's from the Prophet ﷺ.
[SPEAKER_00]: That's Peter Iqil Waheen.
[SPEAKER_00]: That's divinely inspired to the Prophet ﷺ.
[SPEAKER_00]: So that's confirmed.
[SPEAKER_00]: But after the Prophet ﷺ, none of us have a guarantee that we are absolutely positively with our Shradivada going to Paradise.
[SPEAKER_00]: None of us can say that.
[SPEAKER_00]: Well, Bala Rafit-Bah-Ati-Kul-Lama-Mabla-Rin, and he goes on to say that even if somebody reaches the heights of piety, the heights of devotion,
[SPEAKER_00]: Still, the person does not have a guarantee that they are going to bear nice.
[SPEAKER_00]: Well, that's how I'm running.
[SPEAKER_00]: And he says for two reasons.
[SPEAKER_00]: Number one, la yediri bi ma yuch tamulohu.
[SPEAKER_00]: Le end al aamala bilhawati.
[SPEAKER_00]: Because none of us know what our end will ultimately be.
[SPEAKER_00]: I've no guarantee about what tomorrow brings.
[SPEAKER_00]: I don't know what my condition will be when I die.
[SPEAKER_00]: And the Prophet's a lot of people told us because that ultimately judgment is based off of how things conclude.
[SPEAKER_00]: That's why the Prophet's a lot of people said, man, gana ahi rukalamihi la ilahilullah d'ah-e-jana.
[SPEAKER_00]: Who's ever last words?
[SPEAKER_00]: Or la ilahilullah, that person has entered Paradise.
[SPEAKER_00]: May Allah spend with Allah grant us that.
[SPEAKER_00]: With any, the Allah Yahtakillah al-Alamali and secondly Allah did not say that person is guaranteed the mercy of Allah, so that a person does not become complacent.
[SPEAKER_00]: Complacency is very dangerous.
[SPEAKER_00]: And it's actually one of the greatest traps of shaykh on that shaykh on utilizes against the believers.
[SPEAKER_00]: Particularly those who are more concerned with their dean, they are more devout.
[SPEAKER_00]: Shathon doesn't automatically try to take them from the must-jid straight into major sin, because a person will reject that.
[SPEAKER_00]: Shathon doesn't try to like drag a person from the must-jid
[SPEAKER_00]: Say, staghfirullah, wa la ayyadu billah, la hawala wa laaku wa taila billah, staghfirullah.
[SPEAKER_00]: We'll never do that.
[SPEAKER_00]: So he uses something that is interestingly is even more sinister and sneaky and subtle.
[SPEAKER_00]: What he focuses on is complacency, that when the person says, I'm good, that the person
[SPEAKER_00]: and then when the alarm goes off for Fudger, the person says, now's their first show man.
[SPEAKER_00]: Just God, it's fine.
[SPEAKER_00]: That the person who was in class all day long, allegedly, right?
[SPEAKER_00]: And then there's a gathering for the remembrance of Allah for the study of the book of Allah, a better class in this, but there's a gathering for that.
[SPEAKER_00]: Just now, I've been studying all day.
[SPEAKER_00]: What do you want from me?
[SPEAKER_00]: Right?
[SPEAKER_00]: The person who puts a money into donation box on Friday, and then on Tuesday, Wednesday, the person who's walking by the donation box, first, I'll put something on Friday.
[SPEAKER_00]: That complacency.
[SPEAKER_00]: Am I not seeing?
[SPEAKER_00]: It's a fact.
[SPEAKER_00]: I did put something in the box on Friday.
[SPEAKER_00]: What do you want from me?
[SPEAKER_00]: That's a fact.
[SPEAKER_00]: I did.
[SPEAKER_00]: Am I not seeing all that sinister in that moment?
[SPEAKER_00]: But once that occurs, the person gets comfortable with that, then that gap starts to grow.
[SPEAKER_00]: And eventually, even on the Friday, then he says, I put it last Friday.
[SPEAKER_00]: It's not Tuesday anymore now.
[SPEAKER_00]: Now you're going to the next Friday.
[SPEAKER_00]: And then next month, he says, I put it last month.
[SPEAKER_00]: And then following month, he says, in Ramadan, I do make.
[SPEAKER_00]: And then in Ramadan, he says, last Ramadan, I don't need it.
[SPEAKER_00]: And then the person even forgets what it means to donate.
[SPEAKER_00]: That's one example of sada'a.
[SPEAKER_00]: And then you can copy paste that, ala akhyasit alika, right?
[SPEAKER_00]: You can then copy paste that to every other aspect of our devotion in our relationship with Allah, may Allah protect us all.
[SPEAKER_00]: So that's why,
[SPEAKER_00]: Imam Razi Rahmullah Quchaala is saying that Allah says that they should hope for the mercy of Allah, still no guarantees, because you got to keep working, never let your foot off the ground, never sleep on your relationship with Allah, you have to stay vigilant, I was just having a conversation about this, that I'm not going to do, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to do that, I'm not going to
[SPEAKER_00]: A very important concept and idea when it comes to spirituality is vigilance.
[SPEAKER_00]: You have to remain vigilant, right?
[SPEAKER_00]: That's what the Prophet ﷺ, an authentic narration, a version of it is in Buhadi and another version is in Sahib Muslim, similar narration.
[SPEAKER_00]: Where the Prophet ﷺ says that the very first three people,
[SPEAKER_00]: that we placed into the fire of hell and he talks about them.
[SPEAKER_00]: One was a body, somebody knowledgeable about the Qur'an and the religion.
[SPEAKER_00]: Second person will be somebody who's very donated a lot, sa'ikh.
[SPEAKER_00]: And the third one will be the person who fought till death in battle.
[SPEAKER_00]: They sound like good people.
[SPEAKER_00]: They say, yes, but they ultimately eventually did it for the wrong reasons.
[SPEAKER_00]: But think about it.
[SPEAKER_00]: To invest all that time in energy and effort into learning so much, the person had to be sincere at some point.
[SPEAKER_00]: Why do you can't do it?
[SPEAKER_00]: Right?
[SPEAKER_00]: Ask those, look at those who are memorizing the Quran.
[SPEAKER_00]: Right?
[SPEAKER_00]: Ask the parents of those who are memorizing the Quran.
[SPEAKER_00]: It's not easy on them either.
[SPEAKER_00]: Right?
[SPEAKER_00]: It takes a lot.
[SPEAKER_00]: So they had to be sincere at some point.
[SPEAKER_00]: The person who's donating so much giving away so much of his heart earned wealth had to be motivated by the right thing at some point initially.
[SPEAKER_00]: The person to enlist and sign up and be willing to make the ultimate sacrifice had to be sincere at some point.
[SPEAKER_00]: But the hunting end up at this place was because when you stop being vigilant in maintaining that relationship with Allah, you stop working on it every day, striving, struggling, then it starts to fade.
[SPEAKER_00]: Shape on and your desires and the evil around you starts to chip away at it till there's
[SPEAKER_00]: And then the darkness replaces the light.
[SPEAKER_00]: The evil replaces the good, noble intention.
[SPEAKER_00]: And that's why the narration, Sahim Muslim, Abu Hureira, Radya La Huchala, Anghu, who was narrating this Hadith.
[SPEAKER_00]: When he narrated the Hadith, he started to weep and cry so much that he passed out.
[SPEAKER_00]: And he tried to narrate the Hadith again.
[SPEAKER_00]: He cried and wept so much that he passed out again.
[SPEAKER_00]: Then when he gathered himself together again, and he tried to narrate the narration again, he wept and cried so much that he passed out again, even more severely.
[SPEAKER_00]: What's happening with him?
[SPEAKER_00]: This isn't Sahabi, a companion of the Prophet, this is the most prolific illustrious narrator of the Hadith of the Prophet'sologism.
[SPEAKER_00]: Because he understood the point, he understood the purpose, and he still remained vigilant.
[SPEAKER_00]: He did not allow himself to become complacent.
[SPEAKER_00]: He was so terrified for himself
[SPEAKER_00]: that he was so overcome with that emotion.
[SPEAKER_00]: Allah SWT speaks about this in Surat al-Mutminoon.
[SPEAKER_00]: Walladina Yutuna, Mahatahu, those people who give, what they give, watu luvuhuhum, wajilatum, and their heart shake and tremble.
[SPEAKER_00]: It's talking about somebody who's very generous,
[SPEAKER_00]: just giving all of their wealth away, but even when doing so, Qulubu whom wajilatun, their hearts are shaking and trembling, and you know whom illatun became rajaer, only that they ultimately have to go and stand before a low-end day.
[SPEAKER_00]: That spirituality, that humility.
[SPEAKER_00]: And so that's what Allah SWT will communicate here to us, that they, you're Juna Rahmatullah.
[SPEAKER_00]: They should hope for the mercy of Allah.
[SPEAKER_00]: Again, confirming that this is the right path, you're on the right track, you can hope for the mercy of Allah if you are checking these boxes, but it still doesn't say you're good to go.
[SPEAKER_00]: Lean back, relax, take your foot off the pedal, put your feet up, the job is done.
[SPEAKER_00]: I was reading this just recently, Imam Ahmad Nuhambal, Rahimullah Qut'a'ala, when he was in the last moments of his life, he was on his deathbed, his son Abdullah, even Ahmadi Nuhambal, who was one of his main students and his protege, he was sitting by the side of his father,
[SPEAKER_00]: And Imam Ahmad, while he's there in the throes of the pangs of death, sacarat, he started saying, not yet not yet, not yet not yet.
[SPEAKER_00]: And his son Abdullah started to come for them and he said, no, it's okay father.
[SPEAKER_00]: Don't be afraid of that.
[SPEAKER_00]: And he said, no, not talking about that.
[SPEAKER_00]: He said, I'm saying that to Shaitan.
[SPEAKER_00]: Because he said that the, he whispered to me, the thought crossed my mind right now, that you got away.
[SPEAKER_00]: You made it.
[SPEAKER_00]: You reached the finish line, the destination.
[SPEAKER_00]: And so I'm saying to shape on not yet, not yet, because I'm still breathing, I'm still alive.
[SPEAKER_00]: Even now, I can't say, I did it.
[SPEAKER_00]: never.
[SPEAKER_00]: Until the last breath leaves my body, the job is not done.
[SPEAKER_00]: I have to keep going, have to keep working, I have to keep hoping.
[SPEAKER_00]: And lastly and finally, there's a very beautiful reflection
[SPEAKER_00]: The Mufasirun, they share here on this concept of hope because everything that we've talked about also it frames it in a way where we said that the person cannot feel like they're good to go and everything is good and everything is guaranteed, but rather they have to continue to also be vigilant as we talked about.
[SPEAKER_00]: that the Mufasirun, they write that this is a lost panorotella also pointing to the fact and the reality that proper hope in the lost panorotella was Rajatu, must who,
[SPEAKER_00]: and good expectation in the hope of the mercy of Allah SWT must always be accompanied by an element of also fear of Allah.
[SPEAKER_00]: In the fear of accountability, the fear of the reckoning before Allah, the fear of the consequences.
[SPEAKER_00]: Khamma An-Nul-Hofam A-Hurajam, this like productive fear,
[SPEAKER_00]: fear of Allah SWT, that is productive, that is good, that is healthy, Mahahura Jabb, must also be accompanied by hope in the mercy of Allah.
[SPEAKER_00]: And any time that you will have, any time a person has one without the other, it will create an imbalance.
[SPEAKER_00]: And it will distort and warp a person's relationship with Allah SWT.
[SPEAKER_00]: If it's all hope, then ultimately, that person will fail.
[SPEAKER_00]: Because in those moments where the person is tested and they're metal will be tested, that fear that will check a person that will be missing.
[SPEAKER_00]: And similarly, if a person falls into the situation,
[SPEAKER_00]: where it's just all fear and just like a very anxious, nervous, panicky relationship with Allah, that's not sustainable.
[SPEAKER_00]: That will eventually break the person, and the person's faithful crumble.
[SPEAKER_00]: But there always has to be this delicate balance of hope and fear.
[SPEAKER_00]: that the hope in the mercy of Allah SWT should be more than the fear because as human beings we need that kind of nourishment and we need to be that upliftment, we need that uplifting that the hope provides, but it doesn't change the fact that there is an element that
[SPEAKER_00]: a healthy relationship with Allah SWT.
[SPEAKER_00]: So may Allah SWT grant us the ability to practice everything that we've said and heard.
[SPEAKER_00]: So, Allah SWT will give us some happiness, and we'll be happy.
[SPEAKER_00]: Nasha'u Allah, Allah, Allah, Allah, Allah, Allah, Allah, Allah.
[SPEAKER_00]: Nasha'u Allah, Allah, Allah, Allah.