Our relationship with Rasoolullahﷺ

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. And praise be to Allah, Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad and the Messenger of Allah, peace and blessings be upon him and his family and companions. My brothers and sisters, you are looking at the issue of relationships. Every relationship has a requirement that must be fulfilled to avail the benefits of that relationship. If you fulfill the requirement, you get the benefit. If you don't fulfill the requirement, you do not get the benefit. And we saw this in the case of the first and foremost relationship that we have, which is with Allahﷻ. Today, let us look at the second of the relationships, which is with Rasulullahﷺ. I remind myself and you that we know the hadith of Rasulullah sallam. He said that all the deeds of a person end on his death, when he dies. Similarly, all the relationships of a person, end when that person dies. When you die, all relationships are severed. Your father is no longer your father, your son is no longer your son, and so on and so on. To the extent that you even lose your identity. You are not referred to by your name. You are called, the janaza, or the mayit. All relationships end with our death, except two. Our relationship with Allahﷻ, is daiman, and the relationship with Rasulullahﷺ, is the relationship by which, we will be called on the Day of Judgment, as the Ummah of Rasulullahﷺ. And therefore, these two relationships, are over and above all others. The relationship of Rasulullahﷺ, I want to present before you three ayats of the Quran. Allahﷻ said, truly, verily, Allahﷻ has blessed The Muminin, the believers, by sending His Nabiﷺ from among them, He raised the Rasul from the believers, He is human, He is from us, and therefore it is a double blessing, one, that the Rasul is also human, like we are human, and that He is the Rasul. Allahﷻ mentioned four things: yatlou alayhim ayatihi wa yuzakkihim, wa yuallimuhum alkitab wa alhikmah. Allah sent him for these four things, to inform the people of the revelation that he receives, to recite the Kitab of Allah subhanahu wa ta'ala, to purify them internally and externally, and to teach them the Book of Allah subhanahu wa ta'ala, which is the same ayat which He recited, by means of information, to teach them what is the meaning of that, how it is to be done, and so on, and His wisdom, which is the implementation of those things in their lives. And then Allahﷻ said, and it is truly before that, they were grossly misguided. So before the coming of the Prophet, if you leave this, you will go back to that stage, which is the stage of Jahiliyyah. Now see the beauty of this ayah and see the stages that Allahﷻ mentioned. All of these are interconnected, it's not like four separate things. These are stages, these are like steps going up, these are like steps going down. First and foremost is inform, yatlu alayhim ayatihi. Nabi would receive revelation and he would recite it. This is what Allahﷻ has said. Aqimis salaata li dhikri. Allahﷻ said, establish the salaah for my dhikr. Establish the salaah for my dhikr, to remember Him. Next stage, as Muslims we say, Alhamdulillah, Allahﷻ has given us a command, establish the salaah, I am ready. Now how to do it? How must I establish salaah? What is salaah? Because salaah, the linguistic meaning in Arabic, is dua. So if somebody says, okay, Allah said establish salaah, ya Allah, is that salaah? No. Because there is a technical meaning of salaah. Linguistic meaning is by itself, technical meaning of salaah. Which is what we just did, salatul fajar. How did we get here? Did we prepare to come here? Yes. By making wudu, by purifying ourselves, if we needed ghusl, we made ghusl. Why? How do we know this? So Allahﷻ sent yathru alayhim ayati, aqim salatul zikri. So what must I do? Prophet told us what to do. Wuyuzakkihim, Allah said purify them, because the kalam of Allahﷻ jalla jalaluhu is pure, and the kalam does not stay in a place which is not pure. That is why the purity of the heart, tazkiyatul nafs is so critically important. Imam al-Shafi'i was a student of Imam Malik. And he had a prodigious memory, he used to say that when I am reading about a book I have to cover one side, one page because otherwise it photographs in my mind. He memorized it, just reading it once, gets memorized. I don't want to memorize, I just want to read it. So he used to say I have to cover one page. He was travelling once with his students, and he had some very important books with him in the saddlebags. And they got caught in a storm, in a flash flood. So everything was flooded, animals and so on and so forth. Finally they managed to escape the flood, and they came out. And then the people took out all the stuff, drying their clothes and various things. And when they came to the books, they found that the books were completely destroyed. Because those are old paper and whatever they had, and they used to write with ink, which was not permanent. Now the students and all, they were absolutely desolated, because they said these are very precious books, single copies, we don . . . Imam Shafiz couldn't remember what did I see which is prohibit. He said go think about it, then make istighfar, InshaAllah, the Quran will come back. He went home, he prayed, he made istighfar and so on and so on, then he remembered that, he was in the market place, and there was a lady getting out of some vehicle, and her shin this part got visible. It was a clothing, when she put her foot down. Imam Shafiq accidentally saw that. The Quran is gone from a mind which is so strong. Anyway, he made istighfar, tawbah, and Allah gave it back to him. You zakkihim, the importance of purity of the heart, and darwiyatul akhlaq, how we behave. And then the third part, Allah said teach them the book. Now think about that, people today say no, the Quran is here, I cannot. The Quran came in the Arabic language of the people of the time, classical Arabic. To this day if there is a debate or discussion or disagreement on the specific meaning of a word of the Quran, the linguists do not go to a dictionary, they go back and say, how did the people of the 7th century, the Arabs of the 7th century interpret that word? How did they understand that word? So the Sahaba and the Sahaba's understanding of the Quran is standard even to this day. They go back there, they don't say how is this word understood today? Because the meanings of words change with time. They say not today, we are not talking about modern understanding, how was it understood then? So these were the experts in the language, that's why the Quran, the Kalam itself, the grammar of it, every letter of it, every intonation of it is a miracle in itself. Right? To such people, Allahﷻ is saying this knowledge of yours is not sufficient to understand my Kalam, go to the Nabi. Can you imagine? So what will we study today? This is all from Shaitan, nothing else. If somebody says I can understand on my own, Assalamu Alaikum. I don't need to talk to you anymore, go, do what you want. Anyone who thinks he can understand the Quran Al-Kareem without the guidance of the Rasool Allah is sitting in the lap of Shaitan, nothing else. Must make istighfar and tawbah and get out. Allahﷻ is saying yu'allimuhum al-kitab teach them the book. Why is Allah saying teach them the book? There is something different. Teach them. Why is the book different? Teach them. There was no need to learn otherwise Allah says you people learn. Yu'allimuhum al-kitab wa al-hikmah and how to implement the wisdom of it. So when Allah subhanahu wa ta'ala revealed aqimu salatul zikri establish the salah for my zikr then we say yes I am ready. What must I do? Purify yourself purify your clothes purify your space place where you are going to pray purify your heart right Then what must I do? Then Nabi taught them how to pray. Yu'allimuhum al-kitab he taught them how to pray. What must be your statement Concentrate internally khushu and khudu concentrate on Allah subhanahu wa ta'ala haan an ta'abudu allaha ka'annaka tara worship Allah as if you can see Him internally concentration fa'in lam ta'gun tara fa'inna yarki if you can't see Him, you know you cannot see Him but Allah is seeing you. So purification. And then how to pray? Nabi taught them. It's sallu kama ra'aytumuni usalli Kama ra'aytumuni how have the way you have seen me. Pray as you have seen me pray. Sallu kama ra'aytumuni usalli. He demonstrated the salah. Completely he demonstrated the salah. This is how you must when you stand here this is how you must make the niyyah. This is how you must start the salah. This is the takbiratul ihram. And then you say you say Allah Hu Akbar you raise your hands. And so on till the salam Rasulullah Sallallahu Alaihi Wasallam demonstrated everything. Even the silent part, he would for the sake of teaching, he would say it loudly. So tasbihat in rukoo sujood when we sit and so forth. To teach people. He would teach the whole thing. So he said sallu kama ra'aytumuni usalli. Pray as you have seen me pray. That's a demonstration. That's the hikmah. And then the advance overall hikmah of prayer. What is the meaning of salah? This salah what does it do for me? Prophet Sallallahu Alaihi Wasallam said when you make sujood here on the farsh you are actually making sajda before the throne of Allah Subhanahu Wa Ta'ala. A salat is the miyarajul muharram. We must pray with this understanding with this ihsas that I'm standing before Allah Subhanahu Wa Ta'ala. It's not just something we came and know. So this is the first ayah inshallah tomorrow we'll see the others. So the first ayah is that Prophet Sallallahu Alaihi Wasallam was sent to us as a special blessing and ni'mah of Allah Subhanahu Wa Ta'ala. And Allah Subhanahu Wa Ta'ala then reinforced that and he said this is the reason I have sent him.