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In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the worlds.
We praise Him, we ask for His help, we ask for His forgiveness,
we believe in Him, we trust in Him,
and we seek refuge in Allah from the evils of our souls and from the evil deeds of our deeds.
Whomsoever Allah guides, no one is misguided from Him, and whosoever He guides, no one is guided from Him.
And after that, my brothers and sisters, help us.
We are looking at the rights of the Messenger of Allah on his Ummah, meaning on us.
And as I mentioned before, the issue with rights is that if somebody has a right on you,
and you do not fulfill that right, then you are culpable, you are punishable if Allah wants to punish.
We ask Allah to save us from that, because of all the rights,
the rights of the people, the rights of creation,
the number one first right is the right of Rasulullah .
We spoke about the first right, the first right of Allah.
The first of them, adab ul-ihtiram, the respect and honour that is due to Him .
Today we will speak about the second of them, which is itaat, to obey Him without question.
Allah said that He sent His Anbiya to be obeyed.
This is not blind following, but obedience with the knowledge of who we are obeying and why.
And this is not a new system, you need to follow it completely, not partially, not selectively.
That change is to move from living by our desires to living by the command of Allah .
Allah said,
وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُتَاعَ بِإِذْنِ اللَّهِ
Allah said, we have sent no Messenger but to be obeyed by the command and leave of Allah.
That is why Abu Hurayrah reported,
that Rasulullah said in a Hadith, Sahih Hadith which is recorded in Bukhari,
Everyone from my nation will enter Jannah except those who refuse.
Everyone from my nation, from the Ummah will enter Jannah except those who refuse.
So they asked him, Ya Rasulullah, who will refuse?
He said, whoever obeys me enters Jannah.
Whoever disobeys has refused.
May Allah grant us the Tawfiq not to refuse to enter Jannah.
I remind myself and you that the most common reason we refuse to obey Rasulullah is because of our slavery to our desires,
to our Nufus, to our Nafs.
The question is to ask yourself this question and say,
is whatever we want to do that is against the command of Rasulullah
and can result in our being listed as a Nafs?
In our being listed among those who refuse to enter Jannah,
is it worth that price?
Is it worth that price?
Allah made it a condition of Iman, of faith itself,
that not only should we accept every judgement of Rasulullah without question,
but we must not even feel any resistance in our hearts or we risk being out of Islam.
Now this is a condition that is unique to the judgment of Rasulullah.
Which indicates his position and the importance of obeying him totally.
Because in the Sharia, it’s only what you say and what you do which becomes possibly culpable,
which you are accountable for, not what is in your heart,
not what you feel and not what you think.
Except when it comes to the judgments of Rasulullah .
In the case of anything which the Nabi ruled,
even thinking and feeling against it is,
an issue of great importance and great problem as far as Allah is concerned.
I am talking about blind obedience versus obedience with knowledge.
The most common, the most simple, the easiest way to understand is
the standpoint from which you obey a physician without question.
Not because you are doing blind obedience, but because you trust him.
Because you know his training, you know who he is,
and you know that he has the knowledge.
He has your best intentions of heart.
And so he tells you to do something, you do that.
You follow his advice.
You don’t argue with that.
Now Rasulullah in the same way,
with the greater magnitude that as far as the physician is concerned,
is something which cures an ailment, maybe it’s a life-saving thing.
Life is saved by Allah , but anyway.
But with Nabi , it’s the question of the difference between Jannah and Jahannah.
So we obey him, we go to Jannah.
Allah stated very categorically.
Allah said,
Now Allah is using, if you see the Arabic grammar of this, Allah says,
No, but by your Rabb.
This is like a, you know, double whammy as far as the taking of an oath is concerned.
He says,
Allah said,
But no, by your Rabb.
They can have no faith.
They can have no faith until they make you, O Muhammad ,
the judge in all disputes between them,
and find within themselves, in their hearts,
no resistance against your Jannah.
And they can make their own decisions,
and accept those decisions with full submission.
And then Allah said,
And it was not for a believer, man or woman.
When Allah and his Messenger have decreed,
and the Messenger has decreed,
that there be no doubt in Allah,
and that there be no doubt in Allah,
and that there be no doubt in Allah,
the Messenger and the Messenger
have decreed in a matter
that they should have any option in their decision.
Which means that they should have any other opinion,
other than what Allah has decreed and the Rasool has decreed.
And whoever disobeys Allah and his Messenger
has indeed strayed in plain error.
The submission to the command of Allah
to obey the Messenger
without question,
and not only not express disdain,
express disagreement but not even feel it is critical to the establishment of a new way of life
which was almost the opposite of the current way of the time. Now this is a vicious circle,
vicious cycle because if there is a deficit of trust we act half-heartedly or partially
and this causes the initiative to fail which falsely reinforces the initial lack of trust.
The only way is to trust completely and to act wholeheartedly and completely and sincerely
secure in the knowledge that success is inevitable for the one who follows divine decree.
Allah subhanahu wa ta’ala says
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكْمَ بَيْنَهُمْ
أَنْ يَحْكُمُوا بَيْنَهُمْ
يَقُولُوا سَمِعْنَا وَعَطَانَا وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
Allah said all that the believers say when they are called to Allah and His Messenger
that He may judge between them is that they say we hear and we obey.
سَمِعْنَا وَعَطَانَا
And it is those who are successful.
And Allah said
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحِيكُمْ
Allah said oh you believe
Answer Allah by obeying Him and His Messenger ﷺ by making zittiba
when He ﷺ calls you to that which will give you life.
To obey Rasulullah ﷺ is to obey Allah.
Allah said
مَا يَنْتِقُوا عَنِ الْهَوَىٰ إِنْهُوَ إِلَّا وَحِيٌّ يُوحَىٰ
He said and He, the Prophet ﷺ does not speak out of his own desire.
What he says is nothing but a revelation.
That was revealed to him.
And then Allah said
مَن يُطِي رَسُولَ فَقَدْ أَطَىٰ اللَّهُ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِظًا
Allah said whoever obeys the Messenger has obeyed Allah.
Whoever obeys the Messenger thereby obeys Allah.
And as for those who turn away,
we have not sent you, O Muhammad ﷺ, as a guardian over them.
And then Allah ﷻ said
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِالْحَيْرِىٰ
وَرَسُولِهِ ثُمَّ لَمْ يَرْطَابُوا
وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ
أُولَئِكَ هُمُ الصَّادِقُونَ
Allah said only those are believers
who believed in Allah subhanahu wa ta’ala
and His Messenger ﷺ
and afterwards did not doubt.
لَمْ يَرْطَابُوا
But they strive with their wealth and their lives
for the sake of Allah.
For the cause of Allah,
those, they are truthful.
It’s interesting to note
that there is no ayah
in the entire kitab,
in the entire Qur’an,
where the obedience of Allah
has been mentioned alone
with no reference to the obedience
of the Rasul ﷺ.
And this is because it is impossible to obey Allah
without obeying Rasulullah ﷺ.
On the contrary,
the Qur’an did not deem it sufficient
to refer to the obedience of Allah
without referring to the obedience of Rasul ﷺ
to remove even the remotest excuse
for ignoring obedience to the Prophet
and to leave no doubt whatsoever in the fact
that the obedience of Allah is not complete
unless the obedience of Rasul ﷺ
is fully observed with all its implications.
Point number three,
itiba,
is to follow and emulate Him in every way.
This is the third right of Rasul ﷺ on us.
Now there is a very important difference
between itaat,
which is obedience,
and itiba,
which is emulation or imitation.
Itaat,
obedience,
to obey,
there has to be something to obey.
There has to be a command or a request
or a, you know, instruction
without which obedience
is not possible.
For example,
you are sitting here now for Salatul Juma
and if you have a desire,
I must pray Salatul Asr.
Can you pray it now?
No.
Because time for Salatul Asr has not come.
The hukum for Asr is not established.
But when the time for Salatul Asr comes,
at that time you pray,
alhamdulillah,
you are obedient.
You don’t pray,
you are disobedient.
So for us to obey,
there has to be,
there has to be an instruction.
If I say to somebody,
you are being disobedient,
they say, to what?
You never said anything.
You didn’t tell me to do anything.
So if you are saying,
I am not obeying you,
it is an accusation
because you never gave me an instruction.
How can I obey you?
But itiba,
which is emulation or imitation,
is purely a sign of love.
It requires no instruction,
no order.
The one being emulated,
may not even be aware that he is being emulated.
After all, look at all the so-called influencers
and the icons and the sports stars and what not,
what not.
Look at yourself,
what you are dressed in,
how you wear,
what you wear.
You are imitating somebody or the other.
Some do it consciously
because they are influenced by some so-called influencer.
Others are doing it unconsciously.
But everyone is imitating.
Now those people who you are imitating,
they don’t even know you exist.
They are not paying you,
they didn’t tell you.
Why do you do that?
Because you think it adds value to you.
Because you think it adds value to you.
And you say it,
and you do it.
And that’s what you,
what’s brands about?
Why do you wear a particular brand?
Louis Vuitton is not a suitcase.
It’s not luggage.
Rolex is not to tell the time,
it’s to tell the world.
Right?
Why do you wear brands?
Because you think it adds value to you.
I want to have a Rolex on my wrist.
I must carry a handbag.
You’re told this thing.
You are what you wear.
Imagine the amount of garbage we are fed and we eat it
and we digest it and we think it is correct.
You are what you wear.
How utterly idiotic is that statement?
But this is a very common statement.
People believe that.
You are what you wear.
You are what you wear.
You are what you wear.
You are what you wear.
You are what you wear.
You are what you wear.
You are what you wear.
You are what you wear.
You are a piece of cloth.
We demean ourselves.
Take all the universities in this country have a,
you know, have this tradition of having a mascot.
All the mascots are animals.
Did you reflect on that?
Huh?
You got a, you got your bear, right?
All the animals are mascots.
Allah subhanahu wa ta’ala made you aisharaful makhlukat.
And your mascot is an animal.
I’ve got nothing against animals.
My best friends are animals.
They’re far better than human beings in many cases.
But the point being that mascots are animals.
We need to be, we need to discriminate in our minds.
And we need to think about what messages we get.
And act and live in a way that we can be a part of the society.
And we need to be a part of the society.
And we need to be a part of the society.
And we need to be a part of the society.
We need to be fully!
We need to be fundamentally!
Who would continue to do it?
Only by doing it!
Only by doing it!
Only by following it!
Only by following it!
Only by following it!
You’re not being an actor you’re not moving that way.
You’re doing it cutting
the
You just don’t know.
You история
Sí se tat.
Esti
So the question is, if we have to imitate somebody, if that is inevitable,
why not imitate the Messenger of Allah sallallahu alaihi wa sallam?
Who is the best of the best?
And that’s why Allah subhanahu wa ta’ala said,
قُلْ إِن كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِيُونِي يُحْبِبْكُمُ اللَّهُ
وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَهِيمٌ
Allah said, say to them, O Muhammad sallallahu alaihi wa sallam,
tell them who claim to love Allah,
make my itibah, emulate me,
and Allah will love you.
Allah will love you.
And if Allah loves you, what’s the boundary condition, what’s the minimum?
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
Allah subhanahu wa ta’ala will forgive your sins.
So Jannah is yours.
All the rest of it comes later.
وَاللَّهُ غَفُورٌ رَهِيمٌ
Really, Allah is the most forgiving.
Most merciful.
And that’s why the importance of following the Sunnah.
Because what’s emulation?
Emulation is to follow the Sunnah.
We have stories of a Sahaba who followed Sunnah to an extent which sometimes you think about it,
you read the story, it sounds like, you know, I mean, I don’t want to use the word like saying they were nuts or they were crazy.
But really, if you look at the story, it really, there’s no logic to it.
Amdullah bin Umm,
Umar radi al-Anhu,
the son of Umar bin Khattab radi al-Anhu,
about him, our mother Aisha Siddiqua radi al-Anhu says that there was no one,
there was no one among the Sahaba who emulated Rasulullah sallallahu alaihi wa sallam
more than Abdullah ibn Umar radi al-Anhu.
So one day he’s riding on his camel.
One particular point in the street, he completely bends down.
His head is almost touching the pommel of the camel.
And then after, you know, few feet, he straightened up.
So somebody asked him, what happened just now?
Why did you bend down?
And he said, when Rasulullah sallallahu alaihi wa sallam was alive, there used to be a tree here and there was a branch of this tree over this,
this pathway, this road.
And when he came here on a camel, he had to bend down to get under the branch.
So I’m bending down.
Now there is no tree, there is no branch.
Why are you doing that?
What is the logic?
The logic is for love, there is no logic.
That is the logic.
It’s not the logic for the action.
The logic is for love, there is no logic.
I do it because my beloved did it.
No logic.
One time he makes his camel kneel down in one place, gets up, prays two rakat of salah, gets back on the camel.
And he says, why did you pray here?
What is this place?
Same thing.
He was traveling with the Nabi one day.
He stopped here.
He prayed two rakat.
I prayed two rakat.
So my question, every time, any time I don’t have these doubts, but if I do get a doubt, the question I ask myself is,
did Abdullah bin Omar know better or do I know better?
Or they learn?
Simple as that.
We are on the right side of Rasulullah sallallahu alaihi wa sallam and we come to the fourth of them, which is Muhammah.
We come to 힘들ik , we come to nor dif URL.
Now I cannot pray on time.
And we minum umrah.
We come on time.
We make it difficult.
Our prayer is very роз غرم.
Bisha qufa Ya Rabbi.
Allah has not retombeed as we pray.
We always pray.
Allah says Allah is not fun.
He tree what you suppress, O Allah!
Ali al tuwala ill scholar.
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so.
Do you call ritual,
do you even come down to the same place?
Absolutely we wouldn’t so otra allllethe опter government and…
the thing is,
in everything we do, in how we treat people, in how we speak, in what we eat, in what we
drink, in what we look like and so on and so on and so on.
To love Rasool as-salam is not only a part of Iman but a conditional requirement of it.
Without the love of the Rasool we cannot call ourselves Muslim because Allah subhanahu
wa ta’ala defined Muslims as those who love Rasool as-salam more than they love even themselves.
Allah subhanahu wa ta’ala said,
An-nabiyu awla bil-mu’mineena min anfusihim wa azwajuhu ummahatuhum.
He said the Prophet is closer to the believers than their own selves and his wives are their
mothers.
Allah subhanahu wa ta’ala made this even more clear and warned those who may have doubts
in the matter of loving Rasool as-salam by promising them his punishment.
In Surah Tawbah, Allah said,
Qul in kana abahukum wa abnaukum wa ikhwanukum wa azwajukum wa asheeratukum wa amwalun iqtaruftumuha
wa tijaratun takshauna kasadaha wa masakinu tardawnaha ahabba ilaykum min Allahi wa Rasoolihi
wa jihadin fee sawilihi fatarabbasu hatta ya’tiallahu bi amrih wa Allahu la yahdil qawmal
fasiqeen.
Allah subhanahu wa ta’ala said, which means say to them if your fathers and sons and in
all this the other gender is implied.
So if your parents, your children, your siblings, your brothers and sisters, your mates, your
spouses, your husbands and wives, your kindred, your family, extended family and tribe, the
wealth that you gain, the commerce in which you fear are declined, all the dwellings,
the houses you build and you take a delight in them.
If they are dearer to you, if you love them more than you love Allah and his Messenger,
sallallahu alaihi salam.
If they are dearer to you, if you love them more than you love Allah and his Messenger,
sallallahu alaihi salam, and the struggle in his path, then wait until Allah subhanahu
wa ta’ala brings about his punishment on you, brings about his decision on you.
Fatarabbasu hatta ya’tiallahu bi amrih.
And Allah does not guide the rebellious.
Finally, Allah subhanahu wa ta’ala told us that this condition that Muslims must love
Muhammad sallallahu alaihi salam is not a one sided condition.
It is a condition that Allah subhanahu wa ta’ala has for them.
It is something that I always say, you can never repay anybody, whether it is anyone
at all, you cannot repay them for the simple reason that what they did, they did that without
expectation of reward.
They did it first.
They did it unasked.
So whatever you do, you are doing it because of what they did.
So no matter what you do, you weigh the man in gold and you have still not paid him for
that 10 bucks he gave you.
Because that 10 bucks he gave you, but you are not paying him for the 10 bucks he gave
you.
He is paying you by himself without asking for your benefit.
And you are weighing him in gold because he gave you the 10 bucks.
So that the two are never equal.
The two can never be equal, no matter what you do.
But imagine now this with respect to the Rasul alaihi salatu wasalam.
Allah subhanahu wa ta’ala said,
laqad ja’akum rasoolun min anfusikum azizun alaihi ma’anitum,
harisun alaykum bil mu’minina rawfu al raheem.
Allah subhanahu wa ta’ala said in surah Tawbah,
Now has come to you a messenger from amongst yourselves.
It grieves him.
He is sad that you should perish.
He is, anything happens to you, it grieves him.
And he is so ardently anxious over you.
And to the believers he is most kind and most merciful.
The beautiful hadith of Sayyida Aisha Siddiqua radhi allah anha,
she said, one day I saw Rasul alaihi salatu wasalam was very happy.
He looked very happy.
And she was lying with a, with a handkerchief.
And she had a head in his lap.
So she said to him, Ya Rasulallah, please make dua for me.
Please make dua to Allah for me.
Who is saying this?
Aisha Siddiqua radhi allah anha.
The most favourite person that he had.
Amar bin al-As asked him, who is the most favourite person for you?
Ya Rasul Allah wasalam.
Because Namesh al-As had this way,
when he spoke to people, he completely faced the person.
He didn’t speak to anyone over his shoulder.
And he gave you his full attention.
So everyone thought he loved me the most.
See the way he talked to me.
So Amar bin al-As wasalam said,
one day I decided to test it.
So I asked him, Ya Rasulallah, who do you love the most?
And he thought he will say, I love you the most.
He said, Aisha.
So Amar bin al-As said, well, you know, I, I, I said, I asked him,
I said, no, Ya Rasulallah, no, I mean, I mean among the men,
who do you love the most?
He said, father of Aisha.
And Amar bin al-As radhi allah anhu said,
I didn’t want to test it after that.
Because he said, I don’t know what I, in this list, where my name is.
So I said, I loved it, I loved it at that.
Now this Aisha is lying in his lap.
And she said, he looked so happy.
So I asked, Ya Rasulallah, please make dua for me.
So he made dua.
He said, Ya Allah.
He said, Ya Rabb, forgive Aisha for all that she has done.
All her sins in the past.
And forgive Aisha for all the sins in the future.
Forgive her for all that she ever did.
And forgive her for anything she may do.
Aisha says, I was so happy, I started laughing and my head fell down from his lap.
She was so happy.
Imagine, she’s getting this dua from the Rasulullah .
So then he says to her, Aisha, that made you happy?
That dua makes you happy?
She said, Ya Rasulallah, of course, how can it not, with dua,
how can it not make me happy?
He says, by the one in whose hand is the soul of Muhammad .
He said, I make this dua for my Ummah every day in every Salah.
Huh?
He said, I make this dua for my Ummah in every day in every Salah.
He said, I make this dua for my Ummah in every day in every Salah.
He said, I make this dua for my Ummah in every day in every Salah.
So, think about this.
Anytime, shaitaan puts in your mind to disobey the Rasul, alaihi salam, think about this.
My father, Rahatullah Ali, didn’t have a beard.
He never had a beard those times.
This was the custom and so on.
He was a physician and so on.
He was a physician and so on.
So, it never did.
And I used to tell him the whole, every time I met him, I used to tell him,
whichever way I could, you know, this is the sunnah of the Prophet ,
please grow a beard.
He never refused.
He didn’t say, I will not do it, but he didn’t do it.
Now, he was in his late 70s.
And one day, when I went there, I see he stopped shaving.
His beard is growing.
I said, what happened?
He said, I don’t know.
He said, your brother was here.
My brother was visiting from America.
He said, your brother was here.
And he said to me, in this life, you must imitate somebody.
Why not imitate Rasulullah, alaihi salam?
That’s it.
In this life, you must imitate someone.
Why not imitate, emulate Rasulullah, alaihi salam?
He never showed up to that.
And I buried him when he died.
His beautiful face, white beard, full, glowing like a lamp.
Alhamdulillah.
Because he prayed Tajaz every single day of his life.
That’s what I used to do.
I used to do it.
I said, I don’t know anybody else who prays the Hajj the way you pray the Hajj.
Why don’t you grow a beard?
Until that happened.
May Allah bless the speaker and may Allah bless the one who listened to him.
This is the Hajj from Allah.
This is the Hajj from Allah.
Allah wanted to give that Hajj to my brother.
He gave it.
Never missed the Hajj.
Alhamdulillah.
Alhamdulillah.
I ask Allah to fill our hearts with the love of the Rasul, alaihi salam.
With love for Allah.
Because love for Rasul is love for Allah.
Love for Rasul means that we will obey him and we will emulate him in our lives.
And when we emulate him in our lives, then Allah will love us.
I ask Allah to give us this ihsas, this feeling and this awareness and this understanding.
What does it mean to be loved by Allah?
Think about this.
If I am loved by Allah, I’m not claiming to love Allah.
I’m saying if Allah loves me, if that is the case with me, then what does it mean for me in this life?
If I raise my hands and ask Allah, what will happen?
If I’m going somewhere and there is some danger in the path, what will happen?
If some difficulty ahead, which I don’t know, obviously I don’t know what’s coming, but Allah knows.
What will happen?
What will happen?
And so on and so on.
I ask Allah to make us His beloved.
I ask Allah to help us to live our lives in such a way that we make the tiba of Rasul in every action, in every speech, in every decision.
I ask Allah to clean our lives from all that is haram and make our lives pure and make our lives completely obedient to the Rasul
and thereby obedient to Allah .
I ask Allah to pianify our sins and bring our bad
people to life.
O’ my Lord, forgive us our sins and bring us to life.
Only You are God, and we are from the wrong ones.
Oh All-Mighty!
May Allah bless для نبي الكريم و 조심اء الإجمال.
I send my blessings to my noble Companion and the companions of the Prophet, may Allah bless their hearts.
My Lord, O’ Allah, give me the understanding that I am hidding in Your centre.