Be a slave – 3

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the most noble of the prophets and messengers, Muhammad and the Messenger of Allah, peace and blessings be upon him and his family. Peace and blessings be upon him and his family. Brothers and sisters, we were talking about the issue of being Abdullah, the slave of Allah. And as I mentioned to you, the differences between being a slave and being a servant. We ask Allah to make us true Ibadullah, true slaves of himself. This was the first and foremost lesson that Allah, through his Prophet taught the Sahaba in Makkah, which was the lesson of complete and total submission and obedience to Allah without any exceptions, without bringing their own thinking and their own logic and their own feelings and their own inclinations into the equation. Whatever Allah orders, we do. There is no limit. There is no argument about that. There is no option in that matter. And we see this if you, that's the reason why it is so important to study, not just read. Unfortunately, we don't even read. We need to read, we need to study the Seerah of Rasulullah . Because this is the lesson we learn from the Seerah of Rasulullah that the first lesson was the lesson of obedience to Allah . And we must be obedient to Allah and to the Prophet . And this lesson was learned in Makkah. And it was learned in Makkah in some very, very hard and harsh circumstances. Because in Makkah the Muslims were persecuted. They were persecuted cruelly, persecuted mercilessly. They were tortured. Some of them were killed. they were deprived of their possessions, their property was confiscated, and eventually they had to leave Mecca permanently, their own home, their own vatan, where they were born, their motherland, they had to leave it and go away. And all of this they did only and only to please Allah SWT. And through that entire period of 13 years, you see it, they never once retaliated against the people who were oppressing them. Now when you see this Sira later on, if you take the battle of Badr, you take Ahad, you take different things, you can see very clearly that these were people who were capable of retaliating. So it's not that they were cowards and they were, you know, helpless or they did not know what to do. They knew. They knew they were not, they were, they were, they were brave people, they were noble people. And when they were permitted to defend themselves, when they were permitted to retaliate, they did that and well. They won battles. They won battles. The battle of Badr was against three times their number. Right? The enemy was three times the number of the Muslims, yet the Muslims won. So there was no doubt about their bravery and so on and so forth. So the obvious question is, same, very same people, why did they not do something in Makkah? You know, being persecuted, all things are happening, do something. Right? So this is what Abu Jahl is doing, take him down. This is what so-and-so is doing, finish him. No. Because that was not permitted to them. Rasulullah Sallallahu Alaihi Wasallam said, make sabar, have sabar. So, so, right? Even when something as, as heinous and as horrific as what happened with Sayyida Sumayya bint Khayyat, Radhi Allah anhu, and her husband, Abu Yasir, Abu Ammar Yasir, Radhi Allah anhu, they were murdered by Abu Jahl in the most, most horrific ways. Despite that, Rasulullah Sallallahu Alaihi Wasallam said, have sabar. Have sabar, Allah Subh'anaHu Wa Ta-A'la will give you better. Bilal bin Rabba Radhi Allah anhu, tortured daily, in public. All this happened in public. I mean, Abu Jahl was not, was not hiding anything. And, the people who were torturing, they were not hiding something. They, they did that, openly in public. The purpose of doing it in public, was to terrify and terrorize the other Muslims, to say, leave this religion. Leave this religion. But, that didn't happen. They did not leave the religion. And, they also, did not retaliate, because the order was not there. Now, this whole thing of, how, this message was, conveyed, it was taught, it was accepted, is, is, one of the, finest, examples of that, and the finest, dalail of that, is from the Quran itself. The last ayat of, Surah Al-Baqarah, we know from the tafsir of Surah Al-Baqarah, that, when Allah subhanahu wa ta'ala revealed, لِلَّهِ مَا فِي السَّمَوَاتِ مَّا فِي الْأَرْضِ وَإِن تُبْدُو مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبُكُمْ بِهِ اللَّهِ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ وَلَا كُلِّ شَيْءٍ قَدِيرٌ Allah subhanahu wa ta'ala revealed this ayatul kareemah, and he said that, everything in the heavens and the earth, belongs to Allah. لِلَّهِ مَا فِي السَّمَوَاتِ مَّا فِي الْأَرْضِ Before I go, further into this tafsir, of this ayah, just think about this one statement of Allah subhanahu wa ta'ala. Allah says, everything belongs to me. Meaning Allah is saying, you belong to me. As I explained yesterday, we must get this sense of awareness, of being a slave of Allah. What does it actually mean? Inshallah we'll talk about this tomorrow. But today, just think about this. Allah is saying, everything belongs to me. You also belong to me. The meaning of belonging is, therefore you will do what I tell you to do. I own you. I created you. So, لِلَّهِ مَا فِي السَّمَوَاتِ مَّا فِي الْأَرْضِ وَإِن تُبْدُوا مَا فِي الْأَرْضِ وَفِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِمْكُمْ بِهِ اللَّهِ Allah says, if Allah subhanahu wa ta'ala will take, will hold you accountable for everything which is inside you and outside. Meaning, for your thoughts, for your emotions, for your desires, for your speech, for your actions. So, speech and action is external. Thoughts, desires, emotions are internal. Allah subhanahu wa ta'ala is saying, Allah will hold you accountable for all of them. Right? فَيَغْفِرُهُ لِمَنْ يَشَاءُ وَيُؤَذِّبُ مَنْ يَشَاءُ And if Allah subhanahu wa ta'ala wants to forgive, He will forgive. And if He wants to punish, He will punish. وَيُؤَذِّبُ مَنْ يَشَاءُ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ And Allah subhanahu wa ta'ala is, has qudrat over everything. He has the ability to do whatever He likes. Now, when this ayat was revealed, the Sahaba, رضا الله عليهم أجمعين, and they were some of the biggest names you can imagine. They went to Rasulullah صلى الله عليه وسلم and they fell down on their knees before the Rasulullah صلى الله عليه وسلم. They did not make sajda to him, but they went down on their knees before Rasulullah صلى الله عليه وسلم. And they said, Ya Rasulullah, Allah subhanahu wa ta'ala has revealed this ayat. We have control over our speech and our actions. So we will never do anything which displeases Allah subhanahu wa ta'ala. We will never say anything which displeases Allah subhanahu wa ta'ala. But we have no control over our emotions. We have no control over our desires. We have no control over our thoughts. Any thought will come, any desire will come, any emotion will come. We see something, we have an emotion about that, we, you know, encounter something. If Allah subhanahu wa ta'ala is going to hold us accountable for this, and Allah subhanahu wa ta'ala says, that He can punish, He can forgive, but He can also punish. He said, we will be destroyed. We will be destroyed. Because then, what happens? You know, you have a thought and you are getting punished for that. You have an emotion and you are getting punished for that. He said, we will be destroyed. Right? Just think about this statement. Does it make sense to you? Does it seem to be reasonable? Right? What was the response of Rasulullah صلى الله عليه وسلم? Rasulullah صلى الله عليه وسلم. Rasulullah صلى الله عليه وسلم's blessed face became red with anger. And he said, will you be like those who said, سمعنا وعصينا. The Banisrael, when Allah subhanahu wa ta'ala revealed something, they said, we hear you, but we are not going to obey. سمعنا وعصينا. Sorry. Sorry. سمعنا وعصينا. At that time, Allah subhanahu wa ta'ala said, enter Jerusalem. They said, no, no, no. Those people who are in Jerusalem, they are, are fighters. They are great warriors. We can't fight them. And they said to Musa صلى الله عليه وسلم, you and your Arab go and fight. You and your Arab go and fight. We are here. We will stay here. So, Rasulullah sallallahu alayhi wa sallam said, are you going to be like those who said, سمعنا وعصينا. And then he said, قل, سمعنا وعطانا. غفرانك ربنا وإليك المصير. He said, say, O our Rabb, we hear and we obey. Be here and be obey. He did not say, أبصرنا و عطانا. We see and we obey. No. We hear and we obey. سمعنا وعطانا. He did not say, we hear. Say, we hear. Then we think about it. And if it makes sense, if we like it, if it is convenient, if it is comfortable. No. We hear and we obey. سمعنا. قل, سمعنا وعطانا. غفرانك ربنا وإليك المصير. O Allah, فللحظة. Forgive us and to you is our return. Right? Now, see the Sahaba. They go there with this maruda. They go there with this issue, with this with this question, with this issue, with this request. When Nabi Sallallahu Alaihi Wasallam said, are you going to be like this? Be like this. Are you going to be people who will disobey? Or say, سمعنا وعطانا. They did not say, no, no, no, Ya Rasulullah, you know, you didn't understand us. We didn't really mean like that. Right? We didn't say we will not obey. Nothing, nothing. Nabi Sallallahu Alaihi Wasallam said, قل, سمعنا وعطانا. غفرانك ربنا وإليك المصير. O our Rabb, we hear you and we obey you. And we hear and we will obey. And forgive us and to you is our return. The Sahaba, without any question, without, without any further speech, they said, سمعنا وعطانا. غفرانك ربنا وإليك المصير. Right? Matter is resolved. How is it resolved? They came with one request. Request is not granted. So how is it resolved?