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Life of the Prophet (seerah)

The Plague that Killed Sahaba and the Coronavirus

March 4, 2020Dr. Omar Suleiman

In light of the Coronavirus (COVID-19) outbreak, Sh. Omar Suleiman delivers a special lecture on the Amwas plague, the first plague to claim the lives of hundreds of Sahaba and thousands of people in the 7th century. He highlights lessons we can learn from that time period and offers some spiritual gems that are relevant to us today.

Transcript

This transcript was auto-generated using AI and may contain misspellings.
So today, if you didn't get the memo, we're going to be doing a special class inshaAllah ta'ala. So we're going to break a bit from the first, as in the great first, and we're going to talk about the first plague. And I want to talk about why. With this whole thing going on with coronavirus and the way that it's being highlighted and the way that it's spreading around the world, there is subhanAllah this tendency to think of the worst case scenario, especially with everything else that's happening out in the world today. There are also a lot of discussions that become hyper focused on the fiqh, on the jurisprudence of what to do with coronavirus. So now you start to see some of the fatwa councils issuing fatawa about the extent to which we should or shouldn't gather or congregate. You know, Allahu'alam, if there comes a time where, you know, Salatul Jumu'ah, we're not supposed to come to Salatul Jumu'ah, at what point do we stop shaking hands with one another? And it's very hard to change habits. But at what point do we start actually changing some of our habits that we feel very passionate about as they pertain to ibadat, as they pertain to acts of worship? There's also the question of Umrah and Hajj, right? You know, subhanAllah, imagine the people that went out for Hajj. This is something that's practically unknown at this time. Imagine if we went, those people that went out for Umrah and were turned back, right? They would have never thought, especially if you live in the United States, and you know, it's so easy to make it to Umrah or to make it towards Hajj, you would never think in a hundred years, so that's my kid, all right, so Hajj and Umrah. Typically those that go to Umrah or that go to Hajj never have to think about any type of difficulty, right? It's, you know, you pay the amount of money, you make it out to Umrah, you make it out to Hajj, and you come back,
right? And this is probably the first time in recent memory that something like this would happen, where you'd have people that paid for, you know, and we always talk about the VIP packages, and you know, you get these five-star experiences, and subhanAllah, people that studied the hotels they would stay in for Umrah, studied, you know, the exact routes, perfectly planned their trips, so that they'd get back at a certain amount of time, at a certain period of time, and they made their way over to Umrah, and they were turned away in Medina. Can you imagine some people being put back on a plane in Medina, on their way back? So this is really unique and unprecedented, at least for our community, to experience something like this. So there's a hyper-fiqh dimension to this that I see coming up now about how people want to discuss this, and I want to discuss this from a very spiritual perspective, and I thought the best way to do that is to go back to the most similar thing that we can find that the sahaba of the Prophet ﷺ experienced, especially since we're talking about the firsts, right? We're talking about the first this and the first that, so let's talk about the first plague, okay, and what this meant for them. And before we get to that plague, a few notes from the Prophet ﷺ. Number one, the hadith of the Prophet ﷺ, where he said, I asked Allah for three things, and he said, Allah gave me two things, and he prevented me, he prevented me from one of those things. And the first thing the Prophet ﷺ said, I asked Allah that he would not destroy us in an entire fashion the way that previous nations were destroyed, whether that is through a disease, through some sort of natural disaster, but the point is that this is an act of God, right? When something happens that's outside of a people,
but some sort of disaster comes and it wipes out an entire ummah, as we read about some of those nations that were wiped out before. So I asked Allah that my ummah would not be wiped out in similar fashion, okay? The second thing the Prophet ﷺ asked Allah ﷻ, that he does not allow an external enemy to wipe us out, meaning as an ummah we're never wiped out, we might suffer heavy casualties, right? You know the hadith of the Prophet ﷺ where he mentioned that we would be like a meal on a table and the people gathering to feast upon us, that's the example of us and the other nations. But at no point will this ummah be wiped out entirely by an external enemy. So he said that Allah granted me that, and then I asked Allah ﷻ that Allah does not cause the misfortune of this ummah to be due to some sort of division on the inside, meaning Allah does not cause us to be disunited or that Allah unites our hearts, and Allah did not grant the Prophet ﷺ that request. The reason is that Allah ﷻ will take care of the external circumstances. This is one manifestation of Allah does not change the condition of a people until they change the condition of themselves. You cannot expect Allah ﷻ when he has protected us from everything on the outside, given us everything to succeed on the inside, to not at least give us the responsibility to not become divided amongst ourselves and in the process, you would fail and you would lose your momentum, you would lose any of your momentum forward as an ummah, as a nation. So the first part of this hadith is of course the important one,
that at no point, we know that at no point this ummah will be wiped out entirely by any sort of disease, by any sort of natural disaster, that we will suffer earthquakes, we'll suffer diseases, but the ummah will survive at least to some extent anything that would happen in the world. However with that knowledge, the Prophet ﷺ was the person, if the wind just blew a little bit hard, or if there was a long period where there was no rain, or there was a lot of rain, right? But the point is that the slightest change in weather, the slightest change in circumstance, the Prophet ﷺ would be driven to what? He'd be driven to salah, he'd be driven to prayer, he'd be driven to dua, he'd be driven to supplication. And so we learn so many of the duas of the Prophet ﷺ for things that other sahaba thought were minor and insignificant. Now if something traumatic was about to happen to the ummah, the Prophet ﷺ would have been the first to gain that knowledge. But the Prophet ﷺ was showing the ummah by example how to react. Anything happens, right? A lunar eclipse or a solar eclipse. The Prophet ﷺ did not say that bad things are going to happen now because of the eclipse. But it's a sign of Allah's complete control over this world. And this is something that is actually extremely important. It's a gem that I feel like we usually lose when we talk about khusuf and khusuf, when we talk about the eclipse. The Prophet ﷺ was not responding to some mythology, right? That oh no, something bad is going to happen. In fact the Prophet ﷺ said, ash-shams wal-qamar ayatan min ayatillah. The sun and the moon are two signs of the signs of Allah subhanahu wa ta'ala. Nothing happens to them because of the death of anyone or because of the birth of anyone. So the Prophet ﷺ was shedding those types of things. But what is the spiritual lesson of that? It is to show that even if you are to control everything within your power,
you're the healthiest person alive. You eat right, you protect yourself, you wear the things that you need to wear, you have a strong army, you have the best shelter, you're fortified in terms of your immune system, fortified in terms of your health, fortified in terms of your army. Even if all of that is true, Allah subhanahu wa ta'ala is still in complete control and you are so vulnerable. Look at the tornado, subhanAllah. It's not even because of the, you know, I think something significant is happening tonight. I'm not sure what it is. It's a halakha, right? But in seriousness, I mean subhanAllah, it's a tornado that ripped through Tennessee and over 25 people killed last night. You know, like you didn't even really, it's not really anywhere, it's buried in the headlines, which is usually the case with international news stories, right? But 25 people, right? I mean, who would think, right? But it's, these are the things that we're supposed to learn. Your complete vulnerability to Allah subhanahu wa ta'ala at all times, right? Where you think you have it all figured out and Allah reminds you, you actually have nothing figured out, right? That you are vulnerable to an insect bite, you're vulnerable to some weather change, you're vulnerable to a sudden health tragedy or crisis, that you don't have the antibiotic for everything, you don't have the vaccination for everything, no matter how advanced you get, you're still vulnerable. No matter how powerful you are, you're still vulnerable. So these things are meant to show us, demonstrate our vulnerability and in the process of becoming more, becoming more aware of our own vulnerability, draw us back to Allah subhanahu wa ta'ala, the way the Prophet salallahu alayhi wa salam was drawn back to Allah with any of these things. Now specifically, when it comes to this concept of a mass health scare, right? Which when you read in the history of at least the Arabs, you'll see the word ta'oon, which specifically refers to a plague, right? Which would arise out of animals transferring something to humans or insects or something along those lines. However,
really what they were talking about are, you know, mass deaths that occur due to some sort of contagious disease. And of course, you know, that was the way that they would describe it, the plagues in particular, amwas. The Prophet salallahu alayhi wa salam tells us something very important here. He says salallahu alayhi wa salam in an authentic hadith from Aisha. He says, innahu kana athaban yaba'athuhu Allah ala man yasha. It was a punishment that Allah would send upon whomever he willed. So that tells you that a plague or something similar, famine, drought, some sort of disease that spreads amongst the people and takes them in great numbers, could indeed be a punishment. It is a form of punishment. Then he said salallahu alayhi wa salam, faj'alahu Allah rahmatan lil mu'mineen. Then Allah made it a mercy for the believers. falaysa min abdin yaka' ta'una fayamkuthu fee baladihi sabira ya'lamu annahu lan yusibahu illa ma kataba Allah lahu. He said so there is not anyone from the servants of Allah who is struck by the plague and then he stays in his place or stays in her place, patient, sabiran. So the Prophet salallahu alayhi wa salam said you have to have sabr. And then the Prophet salallahu alayhi wa salam says, ya'lamu annahu lan yusibahu illa ma kataba Allah lahu. And he knows that nothing strikes him except that Allah has willed it. So there are two conditions that the Prophet salallahu alayhi wa salam put. You are patient as you stay in your place and you have full knowledge that nothing strikes me except that Allah subhanahu wa ta'ala has written it for me. illa kana lahu mithlu ajl al shaheed. Except that that person will have the reward of a martyr. That person will have the reward of a shaheed. Remember shahada is not due to the splitting
of limbs or bleeding in a battlefield. It is the truthfulness of that person as they encounter that their full trust in Allah subhanahu wa ta'ala. The notions of sacrifice, patience, knowledge that there is something in the hereafter that is worth more than this world. That nothing good or bad happens to them except that Allah subhanahu wa ta'ala decrees it. So it is the niyyah, right? And so the Prophet salallahu alayhi wa salam says that if a person is struck with something like this and they stay in their home and they're patient and they recognize that this is the qadr of Allah, meaning they don't spend their last days saying if only I didn't go there. If you know it was this person and that person. I knew it was that person in Jum'ah. I knew it was that person there. Or someone, a'in, hasad, you know right away right we go straight to the evil eye. Somebody put a'in on us, right? Somebody put the evil eye. You start going to all these, no. At that point you are just in complete, complete self-assurance. Allah wrote this for me. Therefore it's a rahmah for me. It's a mercy for me. And that person knows that they will meet Allah subhanahu wa ta'ala the way that a shaheed will meet Allah subhanahu wa ta'ala. He said in another hadith from Anas al-Malik radiyaAllahu ta'ala anhu, that the ta'oon, that a plague is the cause of martyrdom for every Muslim. Now is it just a plague in the true sense of the word meaning it had to be transmitted and recognized indeed as a plague? No, there are multiple hadith where the Prophet salallahu alayhi wa sallam said, so for example, hadith Abu Huraira radiyaAllahu ta'ala anhu an-Tirmidhi, the Prophet salallahu alayhi wa sallam said, ash-shuhadaa khams, the martyrs are five people. Those who die of a plague, those who die of a stomach illness, something within the stomach. Okay and again these terms are not specific medical terms. They're broader terms to help you understand, right, or you know what would cause death and those types of things. Someone that dies of a stomach illness, then the Prophet salallahu alayhi wa sallam said someone that dies
drowning or someone that dies being crushed by something and the martyr in the cause of Allah subhanahu wa ta'ala, meaning the one who dies in a traditional way in terms of as how martyrdom was understood. One of my teachers actually explained this hadith in an interesting way and I didn't find a short but it is you know he talks about these hadith in terms of the in terms of the understandings and he said that if you look at the way the Prophet salallahu alayhi wa sallam divided it, he talked about two types of a health illness and then he talked about death from the outside as something that would fill you on the inside which is water in terms of drowning or something that would blunt force, right, something that would hit you on the outside or fall on you from the outside. So it's as if the Prophet salallahu alayhi wa sallam is describing the full health of a person and in those four categories the Prophet salallahu alayhi wa sallam is encompassing many things. The Prophet salallahu alayhi wa sallam said in another hadith from Abdullah ibn Jabir radiallahu ta'ala anhu that the Prophet salallahu alayhi wa sallam said that being killed in the cause of Allah is martyrdom, dying of the plague is martyrdom, dying in pregnancy is martyrdom, dying of drowning is martyrdom, drying of burning is, I'm sorry, dying of burning in a fire is a form of shahada, the inflammation of the lungs if someone dies due to some sort of inflammation of the lungs or something a respiratory illness that's a form of shahada as well. So the Prophet salallahu alayhi wa sallam was even more expansive in some of these and some of these ahadith. The point is is that when these things happen outside of our control, if the believer is struck with something of these sorts and the believer is patient and has that full tawakkul in Allah then it is indeed a rahma from Allah subhanahu wa ta'ala, a mercy from Allah subhanahu wa ta'ala and the result of that is shahada. May Allah subhanahu wa ta'ala grant us
shahada in a way that is most pleasing to him. Allahumma ameen. Now the context of amwas in particular, ta'oon amwas, which is the plague that I'm going to talk about insha'Allah ta'ala, it's actually narrated at an interesting time from the Prophet salallahu alayhi wa sallam. So the Prophet salallahu alayhi wa sallam did not live to see this plague but he prophesied it. So Auf ibn Malik radiyaAllahu ta'ala anhu, he said I went to the Prophet salallahu alayhi wa sallam during ghazwa tabuuk, the battle of tabuuk and he was sitting in a leather tent alayhi salatu wasalam. Was tabuuk a good battle or a bad battle? Good, bad, what do you all remember from tabuuk? Did it go well? Did it not go too well? What was it? I just heard a bunch of things. What was it? It went well. Okay so tabuuk is, you know, you're in the midst of a battle, you're in the midst of, you know, a very difficult victory but the point is that think about the mindset of people as they're in battle and you're still fighting in the context, right, of the Prophet salallahu alayhi wa sallam which was really survival, right, survival. And the Prophet salallahu alayhi wa sallam is sitting in his tent. It's really interesting what he says. The Prophet salallahu alayhi wa sallam said, count six things, count six things. Six things between I and the day of judgment. What an interesting time to talk about the day of judgment. Now if you're in the midst of battle, you're seeing that, that's a time you're, you know, you're thinking about the hereafter, you're thinking about all of these different things, you're thinking about some of these difficulties. Count six things between I and the day of judgment. The Prophet salallahu alayhi wa sallam said the first one, mawti, my death, my death.
The Prophet salallahu alayhi wa sallam said that the time, if you were to describe the lapse of time or the amount of time between my death and the day of judgment, the Prophet salallahu alayhi wa sallam said it's like these two fingers, meaning the difference in height between these two fingers. Right? So this is how much time has passed of the world's existence. What remains is like this time. Okay, the closeness of the death of the Prophet salallahu alayhi wa sallam to the day of judgment. Then he said salallahu alayhi wa sallam, thumma fathubayt al-maqdis. And then the conquest of Jerusalem. Okay, the conquest of Jerusalem. Then the Prophet salallahu alayhi wa sallam said, thumma mawtan yaakhudhu feekum kakuAAasil ghanam. The Prophet salallahu alayhi wa sallam said, and then after that, a plague that will afflict you and kill you in great numbers, just like a plague that would run through sheep. Okay, so imagine a disease that runs through a flock of sheep and you see them fall rapidly and in great numbers. The Prophet salallahu alayhi wa sallam said that that would be the third thing. Then the Prophet salallahu alayhi wa sallam said, and I'll mention the other three just to finish the hadith. He said that you would have an increase of wealth to such an extent that even if one is given 100 dinars, he would not be satisfied. So wealth comes upon the ummah. The ummah experiences a great period of wealth. Then he said salallahu alayhi wa sallam, an affliction, a fitna that no household, Arab household would escape. And then he said salallahu alayhi wa sallam, a truce between you and Bani Asfar, which are the Byzantines, the Romans, who will betray you and attack you under 80 flags. Under each flag will be 12,000 soldiers. So the implication is that the Roman Empire would not be the traditional Roman Empire. It would break into nations and different flags and those nations would gather against you. After you had a peace with them, they would gather against you. So anyway, I'm not going to go through the
other three. I'll just go through the first three. And you can kind of understand now why the Sahaba thought the Day of Judgment was in their time. Like if you think the Day of Judgment is around the corner and imminent, first of all, every generation of Muslims thought that. And the Sahaba themselves really thought that they were going to experience Yawm al-Qiyamah. Why? The Prophet Sallallahu Alaihi Wasallam's death was in what year? Year 633. Prophet Sallallahu Alaihi Wasallam's death was in the year 633. You witnessed that moment in the Masjid of the Prophet Sallallahu Alaihi Wasallam, where the entire community was built around him and then you lost him. He passed away. And I already mentioned the closeness of his death to the Day of Judgment. And then, literally in order, Fatah al-Bayt al-Maqdis, the opening of Jerusalem, was in the year 637. So just a few years pass and then you have the opening of Jerusalem. And then you have the plague that the Prophet Sallallahu Alaihi Wasallam was talking about, of Amwas, Ta'un Amwas, which was the year 639. And the town of Amwas is a town in Palestine. It's only about 25 miles, historically, away from Jerusalem. Okay? Only about 25 miles away from Al-Quds. Okay? So you've seen three of the six signs pass just like that in a matter of a few years. So if you feel as you're kind of watching everything happening in the world today, and you're like, it must be Yawm al-Qiyamah coming around the corner, SubhanAllah, imagine if you lived in that time. The sentiment that would exist had you seen all of that happen at that time. Okay? So let's get to this plague. 639 in the town of Amwas, the Khilafah is the Khilafah of who? Who would have been the Khalifah at that point? Umar ibn al-Khattab radiAllahu ta'ala anhu.
The Muslims had just entered into Jerusalem. They just settled Al-Quds. They of course were expanding in Asham, in greater Syria at the time, and actively, obviously, at war with elements of the Roman Empire, with the Byzantines at the time. And suddenly, this plague breaks out. Sta'un breaks out. And this was not the first plague in that area. In fact, if you read less than a hundred years before that, the plague of Justinian, which killed about 15% of the world's population, 25 million plus people, okay? Murdered, not murdered, killed in that plague that recurred over some time. So it wasn't limited to a short period of time, but it recurred, it spread to many parts of the world, and it arose out of that area. So you already had a plague that ripped through, particularly the Byzantines, by the way, the Roman Empire, that suffered the most due to that plague. So that's less than a hundred years before that. This one, Ta'un Amwas, was not nearly as significant as that, except that it took hundreds of sahaba, thousands of tabi'een. Right? So the earliest Muslims, some of the earliest Muslims would die in this plague. In this plague, it would be about 25,000 people that would die in Ta'un Amwas. So, Umar bin Khattab radiAllahu anhu was the khalifa. He heard about it, and by the way, I don't want people to mix this with Aam al-Ramadah, the drought that happened in Medina, which was separate. So this is a disaster that came immediately after that. And we know the stories of Umar bin Khattab radiAllahu anhu himself almost dying in that drought that took place in the same time period in Medina. So this is first Ta'un Amwas. Umar radiAllahu anhu heard about it, and Umar radiAllahu anhu decided to make his way over to Ash-Sham to be with his people.
Umar radiAllahu anhu was a man who, if the people were suffering, he wanted to suffer with them. He said, kaif ya'ani nishatna ra'iyya? How could I claim to be a shepherd of my flock? walam yuslibuni ma yuslibam And I'm not touched with what they are touched with. So I have to go struggle with them, I've got to go strive with them. So he intended to go there and to fight it himself. As he was about to enter, some of the sahaba came to meet him. And it was typical that the generals would come out, some of the generals would come out to meet the khalifa before he enters anyway. To sort of inform him about the situation as it's taking place. Abu Ubaidah al-Jarrah radiAllahu ta'ala anhu was of course the leader at that time. He came out to Umar radiAllahu anhu, and Umar radiAllahu anhu asked him about the situation. Abu Ubaidah said, we are falling like sheep, using the same language of the Prophet salAllahu alaihi wasalam. People are dying right and left. And this was the first time the sahaba had ever encountered something of this sort. So Umar radiAllahu anhu started to take shura from the people. He started to consult from them about what his next step should be. Some of them told Umar radiAllahu ta'ala anhu, you should return to Medina with your corps. Because you should not be struck with what they are struck. It's catastrophic as it is, but if you die from this, and if the people that you came with die from this, then that spells doom for the ummah. That has much greater implications for the entire ummah. So you have not yet entered, go back to Medina, take those that are with you, and don't get touched by this. Some of the sahaba told Umar radiAllahu anhu, tawakkal ala Allah, trust Allah subhanahu wa ta'ala. And you should come in and you should fight this with the people, they need to see that leadership. Most of the people told Umar radiAllahu anhu, it's important for you to go back to Medina. And even if you survive this, then you might take some of its effects back to Medina, and imagine this spreading through Medina as well.
Think about the discussions that they're having, right, with what's available to them at the time. So Umar radiAllahu anhu listened to them, and when the stakes were not just his health, but the stakes were the entire ummah, that this means that Medina could suffer, that the khilafah could fall apart, that so much could happen. Umar radiAllahu anhu was obviously thinking about the survival of Islam, he's not thinking about himself. So Umar radiAllahu anhu said, if that's the case, then we should go back. Abu Ubaidah radiAllahu anhu says a very famous statement to him. He says, ya ameer al mu'mineen, atathirru min qadarillah. O commander of the believers, are you running away from the decree of Allah subhanahu wa ta'ala? Atathirru min qadarillah. Like, are you really going to run away from the decree of Allah subhanahu wa ta'ala? And Umar radiAllahu anhu said, lau qalaha ghayru kihatha Ubaidah. I wish someone other than you would have said that, O Abu Ubaidah. Because he loves him so much, respects him so much, holds him in such high esteem, and so he hated to have that difference of opinion with Abu Ubaidah radiAllahu anhu. And he had hoped that a statement like that would come from someone else. Now by the way, there's an irony to this moment. The most famous moment of Umar radiAllahu anhu entering into Jerusalem, or entering into Palestine, was when he entered into Jerusalem. And remember his statement, qawmana a'azana Allahu bil-Islam, wa nabtaghayna al-izzati li ghayrihi athallana Allah. That we are people that Allah honored with Islam, and if we seek it through other than Islam, Allah will humiliate us. Right? What happened in that moment, which was the previous time he came, Abu Ubaidah radiAllahu anhu saw Umar radiAllahu anhu coming in with a servant on the camel, because Umar radiAllahu anhu took turns with the servant on who would ride. Umar fell into a puddle of mud on his way and he only had one cloth.
So this grand reception was in Jerusalem for him. You had the leadership of the Romans, the leadership of all these religious communities, waiting for Umar radiAllahu anhu to come into Jerusalem. And he comes in, and he's got the servant on the camel, the khalifa. And he's got a patched up cloth covered in mud, and he's walking in, and Abu Ubaidah goes up to him, and Abu Ubaidah radiAllahu anhu tells him, this is not this, this isn't, you know, it's like you should have dressed for the occasion, you know. This isn't the way that you make your entrance. We've been preparing the ground here in Jerusalem all this time, in Al-Quds. The Christians were excited to meet you, the Jews were excited to meet you, the people were going to meet our Amir al-Umanin, the great Umar, and this is how you came in. And that's when Umar radiAllahu anhu, he pushed Abu Ubaidah, and he told him, Ya Abu Ubaidah, O Abu Ubaidah, we are a people who Allah honored through Islam. So now, subhanAllah, the irony is that it seems like Abu Ubaidah is the one who is admonishing Umar. Right? For what appears to seem like a lack of religiosity, Umar radiAllahu anhu said, I wish someone other than you, O Abu Ubaidah, would have said it. He said, nafirru min qadarillah ila qadarillah. We are fleeing from the decree of Allah to the decree of Allah. We're fleeing, we're running away from the decree of God to the decree of God. This is probably the most important lesson to seize from this entire thing. Okay? Tawakul, trust in Allah, is not foolishness. Trust in Allah is not recklessness. Trust in Allah is al-akhthu bil-asbaab, to do your part, and then put your trust in Allah subhanahu wa ta'ala. To intentionally put yourself in harm's way, and by the way, this is for the grand and for the micro, because some people really, really, really mess this concept up.
To put yourself in a position of harm, or to not take harm seriously because you say, it's okay. Allahumma usta'ana, Allah will take care of it, it's alright. That's not courage, that's not trust in Allah subhanahu wa ta'ala. That is a means of showing Allah subhanahu wa ta'ala your lack of wanting to do more, to keep yourself in a situation where you can do more to please Allah subhanahu wa ta'ala. So no, this is not how it works in terms of tawakul, in terms of trust in Allah subhanahu wa ta'ala. So Umar is telling Abu Ubaidah, I'm doing my part, we're running away from the decree of Allah to the decree of Allah. We can't escape the decree of Allah no matter where we go. But Allah tells us to do our part to protect ourselves and to do what's best to avoid harm. And so that's why we're doing that. As Umar radiyaAllahu anhu said that, Abdurrahman ibn A'uf radiyaAllahu anhu approached the gathering. And Abdurrahman ibn A'uf had heard what the debate was about. And Abdurrahman ibn A'uf said, I have some knowledge of this from the Prophet salAllahu alayhi wa sallam. He said, I heard the Prophet salAllahu alayhi wa sallam say, وَإِذَا سَمِعْتُمْ بِالطَّعُونِ بِأَرْضٍ إِذَا تَدْخُلُوهَا وَإِذَا وَقَعْ بِأَرْضٍ وَأَنتُمْ بِهَا فَلَا تَخْرُجُوا مِنْهَا And if it strikes a place and you are in it, then do not leave that place. So again the Prophet salAllahu alayhi wa sallam say, if you hear about the outbreak of a plague in a land, and you're not in it, don't go to it. And if you are in a place where the plague strikes, don't leave it. What does that sound like? The word that's, the Q word, quarantine. This idea of trying to contain the harm in one place as much as possible. Now think about it, you have Hajj coming up, and you're in Al-Quds. What if you want to go to Hajj?
What a test to the Sahaba. Think about the implications of this. Don't leave the place if you're there to not spread it. Instead, keep it contained, be patient, seek the mercy of Allah subhanahu wa ta'ala, and everything will proceed as He decrees. And at the same time, if you hear about it somewhere, don't go to it. So, it's an early initiative, if you will, or early pretext to this idea of quarantine. Now, by the way, quarantine, of course, in a formal sense, doesn't come until the 14th century. So, actually, this idea of quarantine, which is Latin for the word 40, right, because when the black death, as they call it, broke out in the 14th century, Venice had established a system that any ship should lay at its anchor for 40 days. So, it comes from that word of 40. So, that's the official terminology there. However, this is pretty much what the Prophet, salallahu alayhi wa sallam, the hikmah, the wisdom of the Prophet, salallahu alayhi wa sallam, the mercy of the Prophet, salallahu alayhi wa sallam, and the way he's teaching us to keep things contained into areas as much as possible. And Umar radiyaAllahu anhu, as a result of that, once Abdurrahman ibn Auf said that, then it basically settled the debate. And, of course, Umar radiyaAllahu anhu would agree, his opinion would usually agree with revelation. So, subhanAllah, he was not aware of that hadith that Abdurrahman ibn Auf narrated, which was narrated by others as well at the time, and it agreed with the opinion that Umar radiyaAllahu anhu had eventually made. Now, again, Umar, as he turns back to go to Medina, was Umar a selfish person? Was Umar worried about himself? Because when something similar struck Medina, Umar radiyaAllahu anhu went out of his way to suffer the worst of what the people suffered. He didn't eat what people could not eat. People would bring him meat. He didn't take meat.
He found his son carrying a piece of watermelon in the home. Umar radiyaAllahu anhu said, no one's eating watermelon until the whole ummah can eat watermelon, even if he bought it from his own money. We're all going to struggle together, and Amir al-Mu'mineen, the leader of the people, should struggle the most of them. So Umar radiyaAllahu anhu almost died in the drought that would strike Medina. In fact, subhanAllah, there's a beautiful statement from Umar radiyaAllahu anhu that once he was sitting, he was so hungry, death was so imminent, he hadn't eaten for so long that his stomach was making noises. And Umar radiyaAllahu anhu, he tapped his stomach and he said, qarqir awla tu qarqir wallahi la tashba' hatta yashba' al-muslimin. He said, you could growl or not growl, I swear you will not be filled until the Muslims eat. SubhanAllah, disciplining himself, like I don't care how much I suffer, I will strive with the people. So that's Umar radiyaAllahu anhu's way, but this was of course for the survival of Islam and the wisdom of the Prophet salAllahu alaihi wa sallam. Now when Umar radiyaAllahu anhu got back to Medina, he worried about Abu Ubaidah. He wanted Abu Ubaidah to come with him. So he wrote Abu Ubaidah radiyaAllahu anhu a message. He knew that if he told him, I'm worried about you, come to Medina, Abu Ubaidah would say no. So he sent him an ambiguous message. He said to Abu Ubaidah, innalee bikha haja, I need you for something. And so when you receive this, fa-itha ja'aka kitabi, hatha faqdim alayya. Once this letter of mine reaches you, come to me right away. So he left it kind of ambiguous. Abu Ubaidah read the letter radiyaAllahu anhu in Palestine at the time, and he laughed. So he actually laughed when he read the letter, the people around him, because he knew what Umar was trying to do. So he sent back Umar radiyaAllahu anhu, and this is the ameen of this ummah, the trustworthy one of this ummah. SubhanAllah, Abu Ubaidah is an amazing human being, and inshaAllah one day we'll get to go deep into his seerah.
He responded to Umar radiyaAllahu anhu, he says, innalee laa argabu a'an jundi, he said, I'm not going to leave my troops behind. Wa ardaa bikha da'i rabbi, and I'm satisfied with the decree of my Lord. And to die of this is shahada. Meaning, I'm not going to be the one to leave my troops behind, and then they all get decimated by this plague, and I come and I survive it with you. So Umar radiyaAllahu anhu wanted to protect him, Abu Ubaidah knew that, even though Umar was intentionally ambiguous in the letter that he sent to him, so he said that it'll be shahada. Umar radiyaAllahu anhu was pacing in Medina, waiting for the letter to come back. He wanted Abu Ubaidah to survive so badly, he loved him so much. And so, it was either Abu Ubaidah that was going to come back, or a letter that would come back, instead a letter came back. So Umar radiyaAllahu anhu took the letter, the sahaba gathered around him, he read the letter and he wept. He started to cry heavily. So much so that the people around him said, did Abu Ubaidah die? He said no, but it's only going to be a few days. There's no way he's going to survive this, it's only a matter of a few days. And subhanAllah, it was indeed sometime after the next letter that came, was that Abu Ubaidah had passed away. So Abu Ubaidah radiyaAllahu anhu remained behind. As things started to get worse in Palestine, he called for Abu Musa al-Ashari radiyaAllahu ta'ala anhu and he asked him to look for a place that they could take those that are infected out immediately and put them in one place from the rest of the population. So now let's separate the population from the rest. Anyone that's sick, let's go ahead and separate them at this point. Abu Musa radiyaAllahu anhu said okay, he got home, Abu Musa went home that day and he found that his wife was struck with it.
And the wife of Abu Musa al-Ashari died that same day radiyaAllahu ta'ala anhu wa'anha. So then Abu Ubaidah radiyaAllahu ta'ala anhu, as Abu Musa was struck obviously with what just happened to his own household, Abu Ubaidah radiyaAllahu ta'ala anhu, he took his camel and he started to look himself for an area that he could quarantine some of that population, that he could put that population in. And just a few hours after that, Abu Ubaidah radiyaAllahu ta'ala anhu suddenly fell ill and he fell down and he looked like he was about to die too. And subhanAllah when he died, the people came to him, they rushed to him as he was about to die and he gave this beautiful nasiha, this beautiful advice to people as he was dying. He said, innaAllaha kataba ala bani Adam al-mawt, Allah has written death upon the children of Adam, fa kulluhum mayyitoon, and so all of them will die. He said, fa aqalahum man kana atwa' li rabbihi wa a'mala li ma'adihi. And so the smartest child of Adam is the one who is the most obedient to his Lord, wa a'mala li ma'adihi, and who has done most to prepare for their journey. So the smartest of the children of Adam are those who have done most in terms of obedience to their Lord and to prepare themselves for the journey. And then he died radiyaAllahu ta'ala anhu and he was only about 58 years old at the time, so Abu Ubaidah was not even 60 at the time. And before he died he appointed Mu'adh ibn Jabal radiyaAllahu ta'ala anhu as the ameer of those people. Mu'adh radiyaAllahu ta'ala anhu, he cried and he eulogized Abu Ubaidah radiyaAllahu anhu and he said, imra' anillahi ameenan, wa kanaAllahu fee nafsihi azeema. That he was a man who was sincere, truthful to his Lord, trustworthy with his Lord, wa kanaAllahu fee nafsihi azeema, and Allah was great, or he perceived the greatness of Allah subhana wa ta'ala in a special way,
that he had a special reverence for Allah subhana wa ta'ala in him. When Umar radiyaAllahu anhu found out that Abu Ubaidah died, if you want to know the significance of the death of Abu Ubaidah alone, some of you might remember by the way there's a narration where Umar radiyaAllahu anhu had wished that he could have a whole room full of Abu Ubaidahs. Abu Ubaidah was not a replaceable person, and so when he passed away, Umar radiyaAllahu anhu wept, and he said, wallahi, this is significant, he said, if Abu Ubaidah was alive, I would have appointed him to be the khalifa. Hear that? If Abu Ubaidah was alive, and Umar does not make empty oaths, la walaytuha adh-al-amr, I would have put him as a successor to me, and he said, and I would have met Allah in peace, for I heard the Prophet's salawat. Allah radiyaAllahu anhu say, every ummah has an ameen, every ummah has a trustworthy one, and the ameen of this ummah is Abu Ubaidah. So I would have met Allah subhana wa ta'ala saying, and Allah asked me, who did you put in charge after me? I would have said, I put the one who the Prophet salallahu alayhi wasalam called the ameen of this ummah, the trustworthy one of this ummah, and the greatest quality of leadership is integrity, is trustworthiness. But he lost him, radiyaAllahu ta'ala anhu. Mu'adh radiyaAllahu ta'ala anhu, and by the way, when you think of Mu'adh, you're probably thinking of an old man, because his time with the Prophet salallahu alayhi wasalam is so rich, right? The Prophet salallahu alayhi wasalam sent him to Yemen, the Prophet salallahu alayhi wasalam, as an ambassador, the Prophet salallahu alayhi wasalam made him an imam of the people, the Prophet salallahu alayhi wasalam called him of the muftis, the most scholarly, the wisest in judgment of the ummah, the Prophet salallahu alayhi wasalam, as he bid him farewell, what did he tell him? Ya Mu'adh, I love you. Can you imagine, subhanAllah, the Prophet salallahu alayhi wasalam, as he's bidding you farewell, he embraced him and he told him, Ya Mu'adh, I love you, don't
forget to say at the end of every salah, anyone know? Allahumma inni ala dhikrika wa shukrika wa husni ibadatika. So we take it from that hadith, don't forget to say at the end of every salah, oh Allah, enable me, Allahumma inni ala dhikrika wa shukrika wa husni ibadatika, to remember you, to thank you, and to perfect or to excel in my good deeds with you. So he's one of the people that wrote the Quran, Kutab al Wahi, he's a great faqih, a great jurist, he has a rich history, right? How old do you think he is at this point? About 33 years old. He's in his early 30s, wadiAllahu ta'ala, because he embraced Islam as a teenager and he joined the Prophet Sallallahu Alaihi Wasallam as a young man and the Prophet Sallallahu Alaihi Wasallam immediately put him in a high place. So this is still a very, very, very young man, wadiAllahu ta'ala, and he's now in charge of Ard al-Sham, of the Muslims that are in greater Syria. Mu'adh radiAllahu anhu, when he saw the death of Abu Ubaidah, he said, this is really important, he said, innahu rahmatu rabbikum azza wa jal, wa da'watu nabiyyikum sallallahu alaihi wasallam, wa qablu s-salihin qablakum. He said that this is a mercy from your Lord. This is a rahmatu rabbikum, a mercy from your Lord. Da'watu nabiyyikum, the prophecy of your Prophet Sallallahu Alaihi Wasallam. Qablu s-salihin qablakum, and that which has taken some of the righteous before you. And then he said, Allahumma a'ti al-mu'adhin wa a'ti al-tasib al-awfara min hathih al-rahma. Heavy dua. He said, O Allah, let the family of Mu'adh get the biggest share of this mercy. Let the family of Mu'adh get the biggest share of this mercy. That's a very strong dua. Why? Mu'adh radiAllahu anhu, no sooner than him
making that dua, Mu'adh radiAllahu anhu's two daughters died, two sons, and his spouse. His whole family died from the plague. And the last one of his children to die, the last son, the second son, was his favorite son, Abdurrahman. Abdurrahman was a righteous. Abdurrahman ibn Mu'adh, by the way, Abdurrahman ibn Mu'adh ibn Jabal, very famous salat, the very famous wasiyya, the very famous advice that Mu'adh radiAllahu anhu said, O my son, idha qumta li salatik, when you stand up for your prayer, then pray as if it is your last prayer. So when the imam says, sallu salatan, muwaddi, pray as if it is your last prayer, that was the advice of Mu'adh to his son Abdurrahman. So Abdurrahman fell sick, and Mu'adh really was in pain. I mean, he lost his family very quickly. This plague was eating people up. And he spoke to his family, and he said to Abdurrahman, ya bunayya kayfa anta, O my son, how are you? Abdurrahman responded, al haqq min rabbika fala takunanna minal mumtareen. The truth is from your Lord, so be not amongst those who have doubt. He recited the ayah. SubhanAllah. His son responded with Quran, that I'm not amongst those who have doubt. That sabr, tawakul, he does not want to ruin it in any way. And Mu'adh radiAllahu anhu responds, wa ana inshaAllah satajiduni inshaAllah minas sabireen. He responded with an ayah. And I am one who you will find me, God willing, to be amongst the patient. So the last conversation between Mu'adh and his son was an ayah and an ayah. SubhanAllah. The ayah from his son, al haqq min rabbika, from surah al-Baqarah, fala takunanna minal mumtareen, do not be from those who have doubt. And Mu'adh radiAllahu anhu is saying, surah as-Safat, that you will
find me to be amongst those who are patient. And after Abdurrahman died, then Mu'adh radiAllahu ta'ala anhu also passed away, radiAllahu ta'ala anhu. So Mu'adh saw his whole family die in front of him, and then Mu'adh radiAllahu anhu, this person, who the Prophet salAllahu alayhi wa sallam said, I love you, know that I love you, and gave him such precious advice that reached us as an ummah, also passed away, radiAllahu ta'ala anhu. SubhanAllah, you're thinking about the level of the sahaba that are passing away here. Some of you might have read about Sharhabil ibn Hasanah radiAllahu ta'ala anhu. Sharhabil passed away in Ta'un Amwas. He was one of the commanders that actually went into Al-Sham. Yazid ibn Abi Sufyan, not Yazid ibn Mu'awiyah, Yazid ibn Abi Sufyan radiAllahu ta'ala anhu, very righteous man, who actually was one of the main commanders in the battle of Yarmouk, and he passes away in Ta'un Amwas. Al-Fadl ibn Abbas, the brother of Abdullah ibn Abbas, cousin of the Prophet salAllahu alayhi wa sallam, may Allah be pleased with them all, who narrates pretty much the whole hajj of the Prophet salAllahu alayhi wa sallam, because he was the one that was with the Prophet salAllahu alayhi wa sallam in the hajj. Al-Fadl passed away. Suhail ibn Amr radiAllahu ta'ala anhu. What a righteous man Suhail was. Suhail who negotiated on behalf of Quraysh against the Prophet salAllahu alayhi wa sallam in Hudaybiyyah, and then became one of the most honorable of the companions of the Prophet salAllahu alayhi wa sallam. An amazing human being he became, subhanAllah. Didn't live to see much of the last days of the Prophet salAllahu alayhi wa sallam, but Suhail was a man who became one of the most trustworthy sahaba, someone who held the ummah together after he was negotiating on the other side against the Prophet salAllahu alayhi wa sallam in the battle of Hudaybiyyah. Suhail ibn Amr and his whole family died as well in the plague of Amwas. Abu Malik al-Ashari
passed away in this plague as well. There's one narration, subhanAllah, Abu Hashim ibn Utbah, not as much of a well-known companion, but as he was dying he started to cry and Muawiyah asked him, why are you crying? Is it because of the pain? Is it because of the pain that you're feeling? Or is it because of something else? And he said, it's because the Prophet salAllahu alayhi wa sallam had given us advice and I wish I listened to his advice salAllahu alayhi wa sallam. He said, la'allaka tudriku amwalan tuqsamu bayna aqwam wa antum yakfika min dhalika khadim wa markab fee sabeelillah. The Prophet salAllahu alayhi wa sallam said, perhaps you will live to see wealth that will be distributed amongst the people in large amounts and what would be enough for you is a khadim, is a servant, an amount to ride in the cause of Allah. So he said, I wish I would have listened to the Prophet salAllahu alayhi wa sallam. I wish I did not exceed what the Prophet salAllahu alayhi wa sallam had said because these were people that went out to Ash-Sham, obviously in battle. And then of course after that, so subhanAllah there was something special about the dua of Mu'adh. When Mu'adh and his whole family passed away, Mu'adh radiAllahu anhu said, let us have the greatest share of this rahma. Amr bin As radiAllahu anhu was appointed next as the amir next. And Amr bin As radiAllahu anhu was, I mean a strategist, he's also a person who is exceedingly talented in terms of war, in terms of battle and arranging armies and things of that sort. Remember Uhud, remember so many different things, he's of that caliber in terms of how to arrange people. So Amr bin As radiAllahu anhu, very pragmatic, very smart, very strategically, he stood up and he said, ayyuha al-nas, oh people, when
these plagues spread amongst the people, it's like fire. So he said, we should go to the high grounds, away from the affected areas. And every family, instead of trying to quarantine the sick and then you can't keep up, Amr bin As radiAllahu anhu said, every group of people, he split them up into groups of people in accordance with the way that he was analyzing them, stay in a tent and he said, stop coming to any type of public place or any type of convening and get away from this town. So they went literally into the mountains and he set up the tents for the small, for the families to basically stay. And at that point, the plague had ended and no one else had passed away. So subhanAllah, some of them said the sitq of Mu'adh radiAllahu anhu, that his family was the last to ingest that plague and they passed away as shuhada, as Mu'adh radiAllahu anhu had wished. So after Amr bin As radiAllahu anhu took the sahaba, or took the people to the mountains, some time passed and no one else passed away from that plague. Amr bin Al-Khattab radiAllahu anhu, after this plague had ended, he came back to Ash-Sham to distribute the inheritance himself. This was a gesture of leadership, this was being amongst the people at that point. And he met with Amr bin Al-As radiAllahu anhu and Amr radiAllahu anhu, being who he was, Amr bin Al-As suggested to Amr bin Al-Khattab radiAllahu anhu that they continue to march towards Egypt. Now Misr, Umm al-Dunya, Egypt. A lot of people don't know how much of a stronghold Egypt was to the Roman Empire at the time. Anyone here from Alexandria? Alexandria was actually the second largest city of the Roman Empire at the time. So it was an important stronghold
to the Byzantines, to the Roman Empire. The army had just been decimated and Amr bin Al-As radiAllahu anhu felt confident telling Amr radiAllahu anhu that we're fine, that we've overcome this and we should make our way to Misr, to Egypt. And that's actually where afterwards Egypt was opened under Amr bin Al-As radiAllahu ta'ala anhu. Now, what do we take away from all of this? So a few things, SubhanAllah. Number one, if people were spared of these types of things because of righteousness, who more righteous than Abu Ubaidah and Mu'adh ibn Jabal? Number two, the same thing could be a punishment for some people and a reward for others. That part is left to Allah subhanahu wa ta'ala because that's what the Prophet salAllahu alaihi wa sallam said. The same disease, the same hardship could be a punishment for one person and it could be a means of shahada and rahma for another person. As we think about SubhanAllah the spread of something like coronavirus, think about what this means when it spreads amongst our Uyghur brothers and sisters. May Allah subhanahu wa ta'ala make it easy for them. May Allah subhanahu wa ta'ala, anyone who dies as a result of that, may Allah subhanahu wa ta'ala make it a means of shahada for them. Allahuma ameen. Think about some of the poor populations, think about the refugee populations, think about the people that can't even be diagnosed, the people that can't be met, can't see a doctor. Think about the implications of this. So the same thing that could be a punishment for some could be a reward for others. It can humble an empire and it can honor a people that have been oppressed and that have been made powerless in this world and Allah subhanahu wa ta'ala has his naseeb, has his destiny for every person individually. Second thing, the practicality of this all. The Prophet sallallahu alayhi wasallam taught us to think about these things in a way that was smart, in a way that was effective, in a way that
was beneficial, not in a way that was irresponsible and then blame that on the tawakkul of Allah subhanahu wa ta'ala and the trust of Allah subhanahu wa ta'ala, to be responsible with these things. This time has not come yet. May Allah azawajal protect us. But if there came a time where we literally, because of, let's say we passed this or something else were to happen but it would be detrimental for the people to gather for a core ibadah. Someone might think it's righteousness, right? I'm going to insist on it but you might be furthering harm and this is not the way of the Prophet sallallahu alayhi wasallam and his companions. You will not be more righteous than Umar al-Khattab radiyaAllahu anhu, more in accordance with the revelation than Umar al-Khattab radiyaAllahu ta'ala anhu. So taking those practical measures is not a means of relinquishing sabr. Sabr is the way that you, your patience with things as they befall you. It's not causing things to befall you or to befall others. So following those fiqh guidelines with a spiritual lens is important. Next thing about this is subhanAllah the unprecedented idea of being held in umrah or hajj. So I was just speaking to someone who's planning to go to my hajj group and he's like should I pull back? I told him I said listen this is where those lessons come into play. Where you make the sincere niya, you make that sincere intention and you have azeema, your niya has some teef, it's got some determination to it. Right? You put everything there. You make every intention. You do all the scheduling that you have to do. You do everything that you have to do. Make your intention, make your way. Do you really think a single person that had a sincere intention that was turned away lost any of the reward? Absolutely not. This is where those lessons of the salaf, those lessons of the pious predecessors that didn't have the means to go to hajj or didn't have the means to go to umrah or were on the way and stopped or interrupted or the people that wanted to make hijrah with the Prophet
Sallallahu Alaihi Wasallam and were unable to do so and Allah Azawajal assured them of the full reward. This is where your niya should actually be more sadiq, should be more truthful. So if anything your niya, your intention should not be wishy-washy right now. It should actually be solidified. Be more sadiq, be more truthful in your desire and intention to go to the house of Allah Subhanahu Wa Ta'ala and if something happens along the way, then the reward is completely assured for you in some other way. The last message is let it be a reminder of the fragility of life and the inevitability of death. Subhanallah, I mean like if you think about the things that happen today, if you don't die from this, you die from that. Something very predictable, something unpredictable. Who knows what awaits you and how it awaits you. No one knows what will happen tomorrow. No one knows what land they're going to die in. You don't know how or where you're going to die. You might as well use your life in a way that is beneficial and let these reminders trigger that longing for the hereafter and think the way that Abu Ubaidah radiAllahu anhu said for us to think. And this is, this procrastination with obedience to Allah Subhanahu Wa Ta'ala is so unhealthy. I want you to think about how our psychology can at times betray us. Our psychology can betray us with the following. I look at myself, I'm healthy, I've got everything I need to do. I've got something significant coming up or I've got some haram that I want to fulfill or I need to hold back on some ta'a, some obedience. And I'm going to wait until this date and then maybe I'll consider doing this ibadah now. Maybe I'll consider giving this up. Maybe I'll consider fulfilling this. Maybe I'll do it then because there's no alarm signal
in my life right now. If corona broke out in Dallas, okay, if the coronavirus broke out in Dallas and it was in your neighborhood, how many of those ibadah that you were procrastinating on, those sins that you were committing, those disobediences that you were putting off getting over, those obediences, those ibadah, those small minor sins that you belittle and say, it's just a part of me, who cares? How many of that stuff, how much of that conversation will suddenly change? Right? It'll all suddenly change. And that is the greatest lesson we can take from all of this from a spiritual perspective. And I think always of what Imam Ahmed, Rahimahullah, said. Imam Ahmed, when he was going through his trials and tribulations, he was getting advice or he was benefiting from the thief in jail who said that at some point the lashes don't hurt anymore. He was benefiting from his opponents, benefiting from the scholars, benefiting from everybody, right? He was holding on to every word that he would hear. As he was being dragged to the prisons, SubhanAllah, he heard one man say, Ya Imam, oh Imam, innaka ala alhaqq, you are upon truth. In lam tuqtan fatamut. If you're not killed, you're gonna die anyway. So he's being pulled to the prisons, presumably to be killed. He said, look, if you're not killed right now, you're definitely gonna die. So you might as well stay firm on that truth. And Imam Ahmed, Rahimahullah, said, what a truthful man he was. What a truthful man. SubhanAllah, that gave him that resilience. You know what? Why relinquish something? So why relinquish this nobility if death is inevitable anyway, right? So that idea of don't delay, think about the inevitability of death and let the inevitability of death lead you to move away from the procrastination of good deeds, the procrastination of the obedience to Allah Subhanahu wa ta'ala and relinquishing
some of those disobediences that have become such a part of your life that you're desensitized to them at this point. Think with a greater sense of urgency. Whether the virus breaks out or not in this area, death is inevitable. So may Allah Subhanahu wa ta'ala protect us from first and foremost from sins that would soil our record when we meet him. And may Allah Subhanahu wa ta'ala protect us from a harm that is beyond our capacity. May Allah Subhanahu wa ta'ala grant us the best of this life and the best of the hereafter. Protect our families. We ask Allah Subhanahu wa ta'ala for al-afu wa al-afiyah, for pardon and for well-being. We ask Allah Subhanahu wa ta'ala to allow us to be in a state of well-being in this dunya and in the akhira. We ask Allah Subhanahu wa ta'ala to allow us to always be in a state of longing for him, to always be ready for death and to live our lives to the fullest extent of that which is pleasing to him and that which is beneficial to us in our akhira. We ask Allah Subhanahu wa ta'ala to protect our brothers and sisters. We ask Allah Subhanahu wa ta'ala to make it easy for our brothers and sisters that have balaa, that have tribulation compounded for them. We ask Allah Subhanahu wa ta'ala to accept their dead as shuhada and to alleviate their suffering and their pain. We ask Allah Subhanahu wa ta'ala to make them firm on their deen as they face these tribulations and to allow us to be a part of alleviating the tribulations that we can. Allahuma Ameen. For more information visit www.fema.org
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