Servants of the Most Merciful
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Episode 5: Begging Him for His Mercy
Dr. Omar Suleiman dives into the fourth quality of the servants of the Most Merciful.
Graphic Notes
Transcript
This transcript was auto-generated using AI and may contain misspellings. Let's see if this works. So, once again. Bismillahirrahmanirrahim. Alhamdulillahi rabbil alameen. Wasalatu wasalamu ala rasulihi alkarim wa ala alihi wa sahbihi ajma'in. So, inshallah ta'ala we'll try this again and hopefully it'll stick this time. And I'll check in 2-3 minutes in again to make sure that the sound is working. So, you know I was saying that subhanAllah I'm falling in love again with these ayats and I think that just as we find as we study the Qur'an deeper from a structural perspective how every surah ties in so beautifully into the next surah. We're finding how, you know, these ayats, especially these blessed groupings where Allah subhanahu wa ta'ala talks about a group of people and then Allah azzawajal lists out a bunch of qualities about those people especially how those can be so much more coherent than we may have previously thought. So, we were talking about so many different elements of Ibadur Rahman so many different elements of the qualities of the most merciful. And where we left off, you know, similar to the Angel series where it's kind of this element of your life ties into this element of your life. You go from the loud outside world to the innermost part of your home where sharaf al mu'min qiyamahu bil layl, the nobility of the believer is their night prayer, a place of sujood and that's the imagery. So, what are they saying in their sajda? What are these people calling out to Allah subhanahu wa ta'ala as they're in the corner of their homes and they are making sujood to Allah subhanahu wa ta'ala in private? Allah subhanahu wa ta'ala says, Alladheena yaquloona rabbana srif'annaa a'dhaaba jahannam innaa a'dhaaba haa kanaa gharamaa innaa haa saa'at mustaqarran wa muqamaa Those are the people who entreat and when they say,
Our Lord, ward off from us, rabbana srif'annaa, ward off from us a'dhaaba jahannam, the punishment of hell innaa a'dhaaba haa kanaa gharamaa, verily its punishment is one that clings, it's one that sticks. SubhanAllah, the word gharamaa, it actually comes from the same root as that which is used to describe a debtor who won't leave you alone, a debtor who stalks you. So when they say rajulun ghareen, imagine owing someone money, as you owe that person money, they stalk you. Everywhere you are, they show up and they keep on calling you, they keep on watching you, they keep on following you, and you feel like you cannot escape their sight and you cannot escape the right that you owe to them. They're not letting you forget and they're not letting you get away from the right that you owe to them. So these people refer to a'dhaaba jahannam, they refer to the punishment of hellfire as gharamaa, it's like that rajulun ghareen, anytime you try to escape it, it will catch you. Of course, there's a physical element to this that the Prophet Sallallahu Alaihi Wasallam mentioned, Malik, the angel that guards the hellfire, and the Prophet Sallallahu Alaihi Wasallam saw him on the night of Asr and Mi'raj and he wasn't smiling, he had a very frightening appearance, and it's not that he looks like that, it's that Allah Subhanahu Wa Ta'ala causes him to appear that way to the people as they're in hellfire. So the idea of the guardians of hellfire, not letting a person leave hellfire, so it's gharamaa, it just keeps pulling you back in. SubhanAllah, I think one of the highlights of Quran 30 for 30 was when Sister Tasneem Al-Qeek was on and she was talking about this idea of you can't escape, it grabs you back and it's not healthy to think of an escape. And one of the reasons why we try to escape thoughts of punishments in the hereafter is because we want to escape any consequences
or any commitments in this life, and so it's a matter of convenience, putting it off and saying lanta masana naru illa ayyaman ma'doodat, even if we go to hellfire, we'll only be there for a day or two. Eventually, la ilaha illallah will get us out, so we'll only be there for some time. It's okay if I have this sin that I'm insisting upon, it's okay if I do a little bit of this, it's okay if I cheat here, it's okay if I do this, it's okay if I... and so a person starts to belittle their sins because they belittled the consequences of those sins. So rajulun gharim, like a stalker that you owe money to, and that debtor is a stalker and stalking you until they get their right from you, and that is the way that these people refer to hellfire. Inna a'thabaha kaana dharama, that its punishment is one that clings. Inna haa sa'at mustaqarran wa muqama, verily it is a wretched abode and resting place. Sa'at mustaqarr, mustaqarr refers to ever-present, so it speaks to it as a place. Muqama is like iqama, it's never-ending, okay, so it speaks to time. Mustaqarran meaning an ever-present place, muqama meaning its punishment is for a never-ending time. And so they say inna haa sa'at mustaqarran wa muqama. And so these people are expressing a fear of the punishment of the hellfire, and it connects in a very interesting way to the ayat before. First and foremost, before I even get to the connection, Imam al-Qurtubi, rahim Allah, he pointed out something that's very powerful. He says, inna hum yaquluna dhalika 3an ilm, they're saying this with certainty, as if they've seen hellfire. As if they've seen hellfire, right, so they're speaking about hellfire.
Inna a'thabaha kaana dharama, inna haa sa'at mustaqarran wa muqama. They're speaking about it as a matter of fact, and they're speaking about it from a place of knowledge as if they've seen it. So there is full certainty in its existence, and there's full certainty in its punishment. There's nothing hypothetical about this. And they don't have to experience it to know that it is all of those things that they've given it in terms of description, because for them, allatheena ya'minoona bilghayb, they're people that believe in the unseen. So Allah telling us about it through as-sadiq al-mastuq, the trustworthy one, the Prophet ﷺ, Allah telling us about it through him, it's as if we would have seen it. So Ali ibn Abi Talib radiAllahu ta'ala anhu, he said, for example, that if I was to see Jannah, if I was to see it with my own two eyes, I would not want it more than I already want it. And if I was to see hellfire, then I would not fear it more than I already fear it. And of course, what he was talking about is this idea that, you know, I know it's there. I know Jannah is real. Al-jannahu haqq wal-naaru haqq. And I know Jahannam is real. I know these things are real, and I have certainty about them. One of the hadith that we'll discuss in the angels series towards the end, the very famous hadith about the angels finding the circles of dhikr, the circles of remembrance of Allah subhanahu wa ta'ala, and Allah subhanahu wa ta'ala asking the angels, what are they asking for? What's their ask? And they're asking you for paradise. And Allah says, have they seen it? And Allah knows they haven't seen it, that we haven't seen it. But the way that they're expressing that desire for paradise, it's as if they've seen it. And the angels would say, no, Allah says to the angels, so how would it be had they seen it? And when it comes to fear of hellfire, what are they asking for? They're asking for the protection from hellfire. Have they seen it? And the angels say, no, Allah says, how would it be had they seen it?
Like how much more fear would they have of it had they actually seen it? And so this is the difference between, and this is not just the plug of yaqeen, but hopefully you're understanding why we chose the name yaqeen over this time. ilm al yaqeen to ayn al yaqeen, to the knowledge of certainty or certain knowledge and certain experience to actually see it. To actually see it with certainty. And so the closer that ilm al yaqeen gets to ayn al yaqeen, that the knowledge, that the certainty that you have through knowing of it is just as much as had you seen it as ayn al yaqeen, the closer that you get to Allah subhanahu wa ta'ala. And the more that you work in accordance with that. One of the salaf, Abu Hazm rahimahullah ta'ala, he said during the night one night, because this is regarding qiyam ul layl and the people that should be praying at night. He said, ajibtu minal jannah, kayfa na'ma talibuha? He said, I'm amazed by paradise. How is it that the one who is pursuing paradise is sleeping? Ajibtu minal jannah, I'm amazed by jannah. How is it that talibuha, the one who is seeking it, is asleep right now? Qala wa ajibtu minal nar, I'm amazed by hellfire, kayfa na'ma haribuha? How is the one who is trying to escape it, haribuha is the runaway. How is the one who is trying to run away from it asleep right now? And so both of these things, yad'uuna rabbahum khawfan wa tam'a, as Allah says in surat al-sajdah, they call out to their Lord out of fear and hope. Both of these things, the desire for paradise and the fear of hellfire, those things together mean less sleep. That means more prayer at night. That means more khalwa, more seclusion, and more dua, more supplication to Allah, asking Allah to protect you from those things and to elevate you.
And the goal of all of that is to get to a point where hope and fear are overcome by that love of Allah's pleasure. And so, Umar ibn al-Khattab radiAllahu ta'ala anhu, he said about Suhaib al-Rumi radiAllahu ta'ala anhu, he said, law la yakhafu Allah lam ya'asiri, he said, even if he didn't fear God, he still would not disobey Him. Even if he didn't fear Allah, he would not disobey Him. Why? Because he loved Allah that much. He loved Allah that much. And so the body that Ibn al-Qayyim rahimahullah mentioned, the body of the believer is the love of Allah, the two wings are fear and hope. This is a specific appeal to the fear part of this, a healthy fear, not despair. Remember, healthy fear never becomes despair. Healthy hope never becomes delusion. So that's the fine line. Healthy fear never should become despair. Healthy hope should never become delusion. So what are the connections to the previous ayat? Number one, these are ibadur-rahman. These are the servants of Allah. And so they are appearing to Allah subhanahu wa ta'ala for His rahmah. They're appealing to Allah subhanahu wa ta'ala for His mercy. So the servants of the most merciful appealing to Allah for His mercy. There's something very beautiful about that in particular. Number two, and this is a profound point. One of the dangers of being someone who has both a righteous life in private and a righteous life in public, which has already been established by these ayats. So what's been established thus far in the description of the servants of the most merciful is that they pray at night. يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا They're in prayer at night. And during the day, these people carry out their lives with extraordinary grace. Okay, so they're graceful during the day with Allah's creation.
And they are grateful to Allah in the night through prayer and supplication. So you've got a beautiful connection of your private life, your public life. MashaAllah, it's all there, right? So what can happen to this person? Well, that person could become proud. That person could become conceited. That person could start to see themselves in a certain light, and they could become prideful and boastful. And so then the thought of hellfire is like, yeah, that's for those other people. They could become judgmental. Because you've got to realize if Shaytan cannot attack you from the left, he will attack you from the right. If Shaytan cannot attack you from the left, he'll attack you from the right. If he can't attack you by getting you to commit certain sins, either in the form of following your desires or in the form of responding to foolish people, then he's going to attack you through your prayer, through your fasting, through those good deeds, and try to corrupt them and corrupt you by inserting pride and conceitedness and showing off ostentation and being condescending. So looking down upon. He's going to try to corrupt you from the right side if he can't get you from the left side. And so the beauty of this ayah, and this is the second connection to the previous ayat, is that these are people whose worship has not made them proud to presume that they are from the awliya of Allah, they're from the beloved ones of Allah, and they don't have to worry anymore. The fire of hell will not touch them. That's for those foolish people. You know, the fire is for those foolish people that we just, you know, that we said salam to outside. The fire is for those people that aren't praying right now while I'm praying. The fire is for those people that are watching Netflix while I'm praying piyamah. That's who the fire is for, not for me. I'm exempted from that category. Okay, so on the other hand, what we find here is that, you know, even though they have those good qualities, they're still afraid.
They still have a healthy fear of Allah and they are praying to their Lord to save them from the punishment of the fire. And so, you know, this is a very powerful connection to the previous ayat, and we'll talk a little bit more about that, inshallah ta'ala, in a moment. The third connection to the previous ayat is that, you know, Allah Azza wa Jal just took us from a scene where إِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا You know, people are bothering them, distracting them, and they're too focused. So I want you to think of a scene where a person is trying to get to a really important appointment. And as that person is trying to get to a really important appointment, things are happening on the way to that appointment, and they just want to get there. So let's say, for example, your appointment's at, I'm not wearing my watch right now, but your appointment's at 2 o'clock, and you get to the parking lot at 1.59, and you start running from the parking lot to the appointment. And as you're running from the parking lot to the appointment, someone yells at you, says something derogatory, says something really dumb to you, and you don't bother with that person because I've got an appointment to get to. I've got something to think about. And so there's an essential connection here, which is that Ibadur-Rahman are too busy worrying about the severity of the hereafter to be thinking about the silliness of this world. I'm going to say that again. They're too busy worrying about the severity of the hereafter to be thinking about the silliness of this world. And so I can't be worried about petty insults and foolish people taking aim at my reputation, which is, by the way, watch the face's reputation in the Arabic language, even in the Quran, that language, because I'm too focused on protecting my face from the fire on the Day of Judgment. I don't have time for all this.
I've got to worry about that because, you know, Adhab al-Akhirah, the punishment and the hardship of the hereafter, is so much harder than anything that I could endure in this world. And I need to focus on that. You know, as Uthman, may Allah be pleased with him, you know, he was an old man who was in his 80s, and he pinched the ear of a young boy, and he felt bad. And he told the young boy, pinch my ear back. And the young boy was like, you know, this is a man, Uthman, may Allah be pleased with him, who the Prophet, may Allah be pleased with him, was shy of, and who the Prophet, may Allah be pleased with him, said the angels are shy of. I'm not going to pinch your ear. And Uthman, may Allah be pleased with him, insisted, pinch my ear. And he kept on pulling back and saying, no, O believers, I'm not going to pinch your ear. You're the khalifa, you're the most noble man alive. I'm not going to pinch your ear. And Uthman, may Allah be pleased with him, said, pinch my ear. He said, pinch my ear, because the consequences of this world are far lighter than the consequences of the hereafter. Okay, I'd rather get pinched in the ear now than pay the price of that injustice in the hereafter. And so the connection to the previous ayat is that this is a person that is way too busy, focused on the severity of the hereafter, and should be thinking about the silliness of this world, including petty insults and foolish people, because they're worried about the very real consequences that exist in the hereafter. For the wicked, may Allah protect us. And this is also a hadith from Aisha, in regards to the severity of consequences. She asked the Prophet, when the Prophet, said that on the Day of Judgment, that people will be without clothes, people will be naked on the Day of Judgment. They won't have clothes.
They'll be completely in their original state, naked, uncircumcised, no titles, no distinctions, no nothing. And Aisha, out of her shyness and just a natural thought that came to her head, she said, Ya Rasulullah, the men and the women, aren't they going to be looking at each other? Ya Mubaraba, minna ba'ala, aren't they going to be looking at each other? And the Prophet, salallahu alayhi wa sallam, said, No, O Aisha, and he said, Al-amr ash-shaddu min-dhaliq, because the matter is too severe for that. People will be so focused on the matter at hand, that they won't even notice that people will be without clothes, including themselves. SubhanAllah, to show you the severity of that. And so, this is also a part of that, that there is a sense of the severity of the matter of the hereafter, in front of them. And that sense of the severity of the hereafter and the possibility of punishment, keeps those people focused on that. So they don't worry about some of the things of this world that other people get obsessed with. And subhanAllah, this is really something that's very important for all of us to think about. How much currency do you put in certain things being intact in this dunya? And I speak to myself first. How much do we put in this being intact, and this being intact, and this being intact, to where when a hole presents itself in one of those things, our core is disrupted. And so, tie yourself to the hereafter, because that is certain. Tie yourself to the pleasure of Allah subhanahu wa ta'ala, because that is a more worthy pursuit. Tie yourself to those things, so that when this dunya just presents its usual wrinkles, your core goal and your core methodology of pursuit of that goal is not compromised in the process.
There's another thing that we find here, and this is a consistent theme in the Quran. The connection between urgency and awareness. And so these are people that are contemplating the signs that Sheikh Yasir Fahmy, by the way, Sheikh Yasir Fahmy, really, tonight I really benefited from his words, subhanAllah. I never thought about it. I knew the hadith or the narration, the athar about Abdullah bin Mas'ud, and talking about the gardens of the Hawamim. But just such a beautiful elaboration on the idea of the gardens. The signs, the blessing of signs. So there are two ways to become aware of Allah subhanahu wa ta'ala, right? That we will show them our ayat bil athaq, in the horizons, wa fee anfusihim, and in themselves, until it is made clear to them annahu al-haqq, that it is the truth. Okay? So, there's a sense of urgency that comes with that sense of awareness. How? Surah Ali Imran, Allah subhanahu wa ta'ala mentions, allatheena yatafakkaroon fee khalqis samawati wal-ard, rabbana ma khalaqta hadha batira, subhanaka faqina alabna. Okay? A people that are looking out to the horizons, looking out at the stars, looking out at the moon, looking out at the sun, looking out at the grass, looking out at the flowers, looking out at the mountains, looking out at the water, looking out at all of the signs of Allah subhanahu wa ta'ala, the creation of Allah subhanahu wa ta'ala in the heavens and earth. That brings them to a place of, oh Allah, this was not made in vain. ma khalaqta hadha batira, a hyper sense of awareness based upon the contemplation of the heavens and the earth. Ya Allah, this was not made in vain, subhanaka, how perfect are you, and what's the very next ask that comes? faqina alabna, protect us from the fire. Why? Because there's a connection between awareness and urgency. Okay?
Urgency. Here, allatheena yabituna li rabbihim sujadan wa qiyama, a person is taking to the corner of their home, and in a place of prostration and prayer, where is the awareness coming from? It's the awareness of self, bi anfusihim, the awareness of our own selves, the awareness of our own creation, the awareness of the things that we have done. That's the type of awareness that we're developing here, and what's the next ayah? Okay? A sense of urgency. Oh Allah, protect us from the fire. Oh Allah, protect us from the punishment. And so there is an essential connection between urgency, between awareness and urgency, bil atha wa fi anfusihim, in the heavens and the earth and then within ourselves, as we beautifully elaborated on tonight by our dear Sheikh Yassir Fahim. And so what does that create in a person? Okay? And I want to speak to this that, you know, hope and fear, healthy hope and healthy fear have very unique interventions into our tazkiyah, into our spirituality. Khawf, fear protects from what? Fear protects from nifaq, it protects from hypocrisy. Fear protects from hypocrisy in a way that hope cannot. So khawf protects from nifaq. Tama'a, I'm sorry, fear protects from hypocrisy. Khawf protects from nifaq. Tama'a, which is hope, protects from what? It protects from shahawat, it protects from being led by our desires. Why? Because we learn to hope in something greater. We put the desire for Allah's paradise and Allah's garden and Allah's pleasure above our hopes and the desires and the things that we have access to in this world. But those are two very different interventions into our tazkiyah and they're very necessary. Okay? So khawfan wa tama'a, yad'uuna rabbahum khawfan wa tama'a. They call out to their Lord in fear and in hope.
Fear is necessary to protect us from nifaq, to protect us from hypocrisy. That's why when Aisha radiyaAllahu ta'ala anha, she asked the Prophet ﷺ about the ayah in surat al-mu'minoon where Allah ﷻ says, ulayka yusari'una fil khayrat wa hum laha saadifoon, versus I believe it's 60. Surat al-mu'minoon 60, 61, 62, somewhere there. But those are the people that rush to do good deeds. Aisha radiyaAllahu ta'ala anha, she said to the Prophet ﷺ, Ya Rasulullah, ahu al-ladhi yazni, is that the person that commits adultery, wa yasliq, wa yashr, is that the person who commits adultery and steals or drinks alcohol? Meaning, you know, sometimes we see that when a person makes tawbah to Allah ﷻ, they repent to Allah ﷻ. In an effort to turn their lives around very quickly, they become seemingly overzealous. So suddenly, you know, they feel like they have to make up for an extreme life of sin with an extreme life of good deeds, and so they turn the corner all the way. And you hope, you hope that they don't burn out and they don't go to the extreme there. Because, you know, all that's going to do is going to take them right back to where they came from, right? Setting themselves up to crash. Sometimes you see someone who does something terrible, and in the aftermath of doing something terrible, they have hyper-tawbah, like hyper-repentance. And that could be a good thing, but it could be a bad thing if they set them unrealistic expectations for themselves, which will inevitably lead to their disappointment and to their depression, and to falling right back in where they came from. So Aisha radiAllahu anha, she asked the Prophet ﷺ, this ayah about these people that rush to do good, right? Because they were seeing this play out in their eyes. The sahaba were a society of converts, right? They were a society of converts. So they were seeing the Umar ibn al-Khattab's of the world.
Pre-Islam Umar radiAllahu anhu, post-Islam Umar. Pre-Islam Hamza, post-Islam Hamza radiAllahu anhu. They were seeing this play out in front of their eyes. So is this who this is talking about, ya Rasulullah? And the Prophet ﷺ said, laa ya bint al-siddiq, know, O daughter of the truthful. And some of the scholars, they said that when the Prophet ﷺ used to say to her, bint al-siddiq, the daughter of the most truthful, the Prophet ﷺ was praising her innocence and her sincerity and her truthfulness, radiAllahu anhu. She said, walakinnahu allathee yusalli wa yasum wa yitasadda wahuwa ma'adhalik ya khaafu allaha azzawajal He said ﷺ, that is the person who prays, who fasts, who gives charity, and with all of that, they're still afraid of Allah ﷻ. They still have a healthy fear of Allah ﷻ. And so they're not proud or conceited. They don't feel like they've arrived in a way that they're going to stop because, hey, you know, alhamdulillah, I'm doing all of these things, so I must be good. O Allah, that's a disease, a disease, a disease. May Allah protect us. Because it's so easy for us to not see this disease. Right? When you're sinning, when you're in a place of sin, it's a lot easier for you to be able to recognize that you're in that place of sin. But when you're in a place of good deeds and you're developing pride and you're developing conceit and you're developing, you know, a self-righteousness, it's a lot harder to see that. And that's why the Prophet ﷺ, he said, law laa tudnibun khashaytu AAalaykum maa aqbaru min dhaalik If you were not to sin, I would fear for you something greater than sin. Al-ujd, al-ujd, that you become conceited. You become conceited. So you start to see yourself committing good deeds and you start to look down on people and you start to belittle people. And so you start to put other people down. And Ibn al-Qayyim rahim Allah ta'ala, he has a very powerful saying about this.
He says that, Antubita na'ima, for you to sleep all night and to wake up naadima, to wake up in regret. So to sleep all night and to wake up in regret is better than for you to spend the whole night in qiyamul layl and to wake up in the morning with pride. So for you to sleep at night and then to wake up with a sense of regret that you missed your prayer is better than praying all night and then waking up with a sense of pride. So why? Because that person who slept through the night and did not wake up and pray, they feel a sense of naadima, a sense of regret and they want to get closer to Allah ﷻ. They're still trying to push themselves. Whereas that person who prayed all night maybe might think, mashallah, look at me, look at me. Okay. So this is something that we should take note of and it is very important, especially for people that turn the corner with their religious lives. Sometimes they forget where they were before and they start to look down on other people. And subhanAllah, the salaf, one of the cures that we find from the salaf, by the way, is that, you know, وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا because there's a connection here also. When the ignorant or the foolish would berate them, they would say salama. The salaf would still believe that that average lay person who doesn't have the best of akhlaq probably still has something redeeming that makes them better than me. Okay. So that sinner might be better than me, the scholar, because I sin in a way that other people don't see. It's not as obvious as that sinner. And maybe that sinner, the one that's known for their sin, while I'm known for my good, maybe that sinner has a good deed between them and Allah subhanahu wa ta'ala that will redeem them and that will save them and that will enter them into paradise. And it might be that I, the person known for my good, known for my religiosity,
I have a sin that will be fatal and that will lead me astray, وَإِذَا عِيَادُوا اللَّـهُ وَإِنْتَرُوا مِنْهُمْ and enter me into the hellfire. And so the salaf, the pious predecessors, would not look down upon those people that were obviously committing sin because they still knew that it could be that they were so aware of their own sins, right? And they were so afraid of their own selves that, you know, they would say that maybe that person has something good about them. And I sin in ways that that person does not sin. So that person might be better in the sight of Allah subhanahu wa ta'ala than me. It's an important quality to have. And so these people, despite their, you know, يَمْشُونَ عَلَىٰ الْأَرْضِ هَوْنَا وَإِذَا خَطَبَهُمْ وَإِنْ جَاهِلُونَ قَالُوا سَلَامًا وَلَذِينَ يَبِيطُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا despite these beautiful qualities, still have a sense of humility with Allah subhanahu wa ta'ala, are still afraid of hypocrisy, are still afraid of their own sins, are still afraid of their own flaws, and they're hyper aware. And so because they're hyper aware, they have a hyper sense of urgency. And when I say khawf is a protection from nifaq, in particular fears of protection from hypocrisy, Hudaifah ibn al-Yaman radiallahu ta'ala said that the sahaba used to ask the Prophet ﷺ about the good things and how they can attain them. He said, وَكُنتُ أَسْأَلُهُ عَن الشَّرْقِ And I used to ask him about the bad things and how I can avoid them. And what did that earn Hudaifah radiallahu ta'ala? The Prophet ﷺ was so certain of Hudaifah's protection from nifaq, from hypocrisy, that he entrusted him with the names of the hypocrites. SubhanAllah, because that was his mindset, his attitude. He was so afraid of hypocrisy that the Prophet ﷺ saw him worthy of entrusting him with the names of the hypocrites. And guess what? Guess who the first person,
actually the only person to my knowledge, Allah knows best, I could be wrong, so please don't take this as a fact. To my knowledge, the only narration we have of a sahabi asking Hudaifah radiallahu ta'ala about whether or not he was one of the hypocrites that the Prophet ﷺ had mentioned was Umar ibn al-Khattab radiallahu ta'ala of all people. Umar ibn al-Mubashshireen al-Jannah from those who were guaranteed paradise, from those who the Prophet ﷺ had extolled so many times, so many times, who the Prophet ﷺ said the shaitan flees his path. And Umar radiallahu ta'ala was asking Hudaifah ibn al-Imran, am I one of them? And he means it. Am I one of those hypocrites? SubhanAllah. If Umar radiallahu ta'ala has that khawf, has a fear that he might be falling short and the long nights of qiyam and khidmah of Umar radiallahu ta'ala did not cause him to develop a sense of pride and a sense of certainty that he was in the clear and no longer had to ask Allah to protect him from punishment, who are we? Who are we to think we should not ask Allah subhanahu wa ta'ala for that anymore? Now to bring this all back, and you know there's a beautiful sequence to these ayats by the way because Allah's response in a few ayats is not to just assure the believers that they will be protected from the terrors of Jahannam, but instead Allah azzawajal elaborates on the beauty of Jannah. You know to say subhanAllah that people that are like this, the people that are calling upon Allah subhanahu wa ta'ala and asking Allah subhanahu wa ta'ala for protection from the fire, Allah subhanahu wa ta'ala is not merely going to protect them from the fire, Allah subhanahu wa ta'ala is going to elevate them in the gardens. And that's why the Prophet salallahu alayhi wa sallam, he said that whoever asks Allah for Jannah three times, whoever asks Allah for Jannah three times, Allah subhanahu wa ta'ala causes Jannah to respond, paradise responds, Jannah itself responds and says
Oh Allah enter him, enter her into me. And whoever seeks refuge from the fire three times, Jahannam, the fire responds and says Oh Allah do not let him enter into me, do not let her enter into me. And so what then of a people that say this throughout the night, Rabbana asrif anna a'dabu jahannam Oh Allah remove from us the fire of hellfire, the punishment of hellfire, inna a'dabuha kana ghawamah Verily its punishment is like a stalking debtor that comes to take its right. So may Allah subhanahu wa ta'ala allow us to have that sense of urgency, may Allah subhanahu wa ta'ala protect us from the punishment of the grave and the punishment of the fire, and may Allah subhanahu wa ta'ala replace that with the reward of the paradise, of the Jannah and the companionship of the Messenger salallahu alayhi wa sallam. May Allah subhanahu wa ta'ala make us a people that have the healthy balance of the love of Allah and then hope in Allah and fear of Allah subhanahu wa ta'ala. May Allah azawajal allow all three of those things, all three of those qualities to drive us back to him so that we may be counted amongst Ibadur Rahman, amongst the servants of the most merciful. Allahumma ameen, JazakumAllahu khayran, Inshallah ta'ala, I will see you all tomorrow. Please keep us in your du'a tonight, it's the 25th night. I'm going to be selfish here and ask you please, in your moments of seclusion in these last 10 nights, if you can remember myself and my family and all of the team members at Yateen and their families. If you can remember us all inshallah ta'ala, every one of these last 10 nights, that's all I would ask of you in return for this inshallah ta'ala. So please make du'a for us inshallah. And I pray that Allah azawajal accept it on behalf of you, on behalf of us.
May Allah subhanahu wa ta'ala allow us all to be amongst those that catch Laylatul Qadr. Allahumma ameen, wa salatullah wa salam wa baraka wa ala nabiyyina Muhammad wa ala alihi wa sahbihi wa salam wa taslimin kathira. Wassalamualaikum warahmatullahi wabarakatuh.
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