Biography of the Prophet- Migration - Verses 192 and 193 of Aali Imran- Hamam Nassereddine

22 المشاهدات· 24/07/29

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This is a lesson from a series of lessons conducted by Hamam Nassereddine @ Mahad Rasul in Imam Hussain Foundation. The lessons focus on main events that took place throughout the life of the holy Messenger of God, Mohammed. (peace be upon him and his family).

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Transcript

[0:14]foreign in our last lesson we shed light on verse 191 of

[0:59]surat al-imran we said that we are looking at these verses because

[1:05]the commander of the faithful and the fawatim when they migrated to

[1:16]medina wherever they would stop they would mention allah whilst they were

[1:24]standing whilst they were sitting down and whilst they were lying on

[1:29]their sides and as a result multiple verses came down in their

[1:35]phrase and these verses are found today in the last last portion

[1:41]of surat ali so we shed light on verse 191 and we

[1:47]mentioned that when they pondered upon the creation of the skies and

[2:00]the earth the creation of the universe they confirmed that allah created

[2:05]this universe for a wise reason and we looked at some of

[2:11]the reasons why allah created the universe as we shed light on

[2:15]the on certain segments in the fedex sermon of say the fatima

[2:23]allah after confirming that the universe has been created for a wise

[2:29]reason uh they move on to mentioning hellfire as they say which

[2:34]indicates as we said last week that if we understand that allah

[2:41]is all wise then we'll understand that this world cannot be the

[2:49]final abode rather it's only a temporary stop and the final abode

[2:54]is uh another world our final destination is not this specific world

[2:59]rather it is a world after this one and we presented a

[3:02]logical proof that confirms this point today we want to move on

[3:10]with these important verses in surat ali and but before we do

[3:18]so we had one more tradition to read from imam [Music] and

[3:25]then we'll move on to the next verse verse 192 of this

[3:32]holy chapter the tradition that we wanted to read last week is

[3:37]found in the book a chain of narrators that goes back to

[3:46]imam al-bakr the imam says what he says is so he says

[4:04]that as long as a believer is mentioning allah subhanahu wa'ta'ala he

[4:10]will remain in the state of salat in the state of prayer

[4:15]whether he's standing sitting down or lying on his side then the

[4:23]imam says what he says he recited verse 191 of surat ali

[4:48]so what do we understand from this tradition the least we can

[4:55]understand from this tradition is that when you finish your salat when

[4:58]you finish your prayer obviously the prayer is finished at what time

[5:04]it's finished with tesleem when you say for example the prayer is

[5:10]done you might ask what about the takbirat when we say allahu

[5:16]akbar three times isn't that part of prayer no that's part of

[5:19]that is a recommended deed which is part of taki meaning it's

[5:24]part of the invocations and or supplications that one should recite after

[5:32]prayer but it's not part of salat your salah ends with tesleem

[5:36]so when you say assalamu alaikum subhanahu wa tahana after your prayer

[5:54]whether you're standing sitting down or even lying on your side resting

[6:01]for example then you are still in a state of prayer meaning

[6:06]you're still in a holy state and you're still receiving blessings from

[6:12]allah you're still receiving unimaginable blessings from god the imam isn't telling

[6:21]you that you are still in salat meaning you cannot do what

[6:25]you can't do in prayer on the contrary or else he wouldn't

[6:30]have told you that you can lie on your side right when

[6:32]you're in prayer and you're able to pray normally you can't be

[6:37]lying down on your side so the imam ali salaam the imam's

[6:41]tradition implies that as long as we mention allah subhanahu wa after

[6:46]salat we don't have to remain in a specific position we can

[6:53]you know sit down we can lie down and so long that

[6:58]we're mentioning him as we will be in a state of prayer

[7:03]meaning you will be in a holy state and you will receive

[7:06]unimaginable blessings from the almighty if this is clear then we move

[7:17]on to the next verse allah still tells us what the uh

[7:19]commander of the faithful and the folate said peace be upon them

[7:28]as he says our lord surely whomsoever thou makest enter the fire

[7:41]him thou hast indeed brought to disgrace so they tell him ya

[7:46]allah we know that there is a hell fire and we understand

[7:56]that those who will be punished in hell will go through what

[8:00]with will go through fizzy means they will go through humiliation here

[8:07]the commentators on the holy quran made a nice comment they said

[8:15]look at these people they mentioned fizzy humiliation out of the rest

[8:21]of the punishments in hellfire how fire has a lot of punishments

[8:25]such as snakes scorpions smoke tightness fire and other forms of chastisement

[8:37]but the form of chastisement that has preoccupied the commander and is

[8:48]humiliation this word indicates that spiritual punishment spiritual punishment is graver is

[9:00]worse than what than physical punishment because to be humiliated being humiliated

[9:06]is what is a it's a spiritual punishment it's a spiritual punishment

[9:13]this is what preoccupied them from this word that spiritual punishments are

[9:20]worse than physical punishments which is true another commentator on the holy

[9:28]quran sheikh nasir makarim he deduced from this verse that the close

[9:38]servants of god peace be upon them view that humiliation is an

[9:49]unbearable state in better terms um they refuse to be humiliated and

[10:00]they favor being tortured physically over being what humiliated this is reality

[10:09]if we look at for example imam and hussein we see a

[10:16]great manifestation of this issue right imam al-hussein favored being killed yes

[10:24]being tortured physically over what over being humiliated thus he said allah

[10:32][Music] i swear by allah i will not pledge allegiance to you

[10:40]like a humiliated man nor will i flee like a slave and

[10:46]he also said humiliation is far away from us so they favor

[10:58]being tortured physically being punished physically over what over humiliation humiliation is

[11:03]an unbearable punishment for the close servants of god peace be upon

[11:10]them then they say ansar and there shall be no helpers for

[11:21]the unjust what is this issue what is this helper issue when

[11:24]we read the quran we find that in quran in multiple verses

[11:29]tells us that certain people will not have ansar they won't have

[11:37]supporters on the day of judgment and here the the commander arahi

[11:42]salaam and the they're also reminding us of this issue that the

[11:46]oppressors the unjust will not have supporters what is meant here what

[11:52]is meant by the word supporters are the intercessors as shuffle realize

[11:59]on the day of judgment people will have one main worry and

[12:07]that is to be saved right everyone will be preoccupied not everyone

[12:12]most people will be preoccupied with themselves correct most people will be

[12:18]preoccupied with themselves and they will be worried about being saved from

[12:24]the punishment of god thus on that day people will be in

[12:32]need of who they'll be in need of the intercessors of the

[12:38]shuffle who are the shuffle they're people who have a lofty status

[12:42]in the eyes of allah a great status in the eyes of

[12:49]allah due to their status allah allows them to save others from

[12:55]hellfire from the punishment these shuffle starting with the greatest shuffle and

[13:02]going to the prophets and their successors on amsterdam then going to

[13:07]the scholars then going to the marchers etc these shuffle will be

[13:14]the supporters of certain people on the day of judgement and those

[13:25]who are unjust will not have supporters here when they say vladimir

[13:35]either they're referring to the general meaning of the general meaning of

[13:42]oppression or they're referring to a specific meaning of oppression what's the

[13:51]specific meaning the specific meaning is oppressing others you know when you

[13:57]deal with when you deal with oth others in an unfair manner

[14:00]when you treat others unfairly you're considered to be what a volume

[14:06]you're considered to be an oppressor however the meaning of oppression is

[14:17]a wide meaning and it covers the oppression that you do to

[14:23]yourself thus us to say what when we are repenting to allah

[14:29]subhanahu wa ta'ala nafsi o allah i've done injustice to myself so

[14:38]the general meaning of volume the general meaning of oppression covers the

[14:44]oppression that you do to yourself meaning sins and the oppression that

[14:51]you do to others when you take their rights or a deal

[14:56]with them in an unfair manner as for the specific meaning of

[14:59]volume the specific meaning i was referring to it only covers the

[15:06]unfair treatment that you show others in this verse either they're referring

[15:11]to the first meaning the general meaning or the specific meaning however

[15:17]whether they're referring to this or that since the quran is using

[15:26]the word and it's saying the unjust will not have supporters this

[15:35]in itself indicates that volume oppression is awful it is something that

[15:43]people need to stay away from especially oppressing others secondly secondly this

[15:58]verse doesn't indicate that every individual who committed some form of oppression

[16:06]will not receive intercession on a day of judgment i repeat the

[16:15]verse doesn't indicate that every individual who committed some sort of oppression

[16:19]will not receive intercession on the day of judgment because if that

[16:22]were the case then all sinners would not receive intercession because each

[16:29]one of them is correct everyone who sinned at least once in

[16:33]his life is a valim is a vulnerable to himself he did

[16:39]he oppressed himself that's not what the verse is saying we can

[16:44]understand the verse well if we connect it to other verses other

[16:49]verses tell us that there are shaffah on the day of judgement

[16:53]and they will do shafah to sinners however we have verses indicating

[17:01]that there are certain forms of volume certain forms of oppression which

[17:08]will prevent a person or in better terms deprive him of shaft

[17:13]there are certain forms of oppression which will deprive a human being

[17:18]from shafa on the day of judgement like what let us start

[17:29]with the unforgivable sin allah says the sin of what the sin

[17:41]of polytheism to believe for example that allah has an associate that

[17:47]there are multiple gods allah doesn't forgive that sin which means if

[17:51]a person dies as he is committing that sin the sin of

[17:55]polytheism as he's believing in multiple deities for example this person will

[18:02]lose his chance of forgiveness thus he will be deprived of what

[18:07]he will be deprived of of the intercession is that the only

[18:14]sin that deprives a person from intercession no there are multiple sins

[18:19]multiple forms of oppression which deprive a person from uh from intercession

[18:28]one of them is one of them is disbelieving in the intercession

[18:35]of rasulallah we have a hadith by rasulallah which says that i'm

[18:41]purifying the hadith of course my fa will not reach a person

[18:45]who disbelieves in it who disbelieves in the shafa in the intercession

[18:56]of rasulallah tell us for example that the nawazeb the people who

[19:05]who outwardly hate albeit who reveal their hatred to allah these people

[19:12]will dwell in hell fire which means they will not receive the

[19:16]shafah the intercession of we also have other traditions speaking about the

[19:25]tyrants who oppressed him and what will happen to them on the

[19:32]day of judgement obviously that form of oppression will also deprive them

[19:37]of jaffa long story short the main point i want to make

[19:43]is when the quran says the verse doesn't indicate that every person

[19:53]who did any form of oppression will be deprived of shaft for

[19:58]if that was the case then all sinners right would be deprived

[20:03]of intercession and that's not the case quran and hadith are very

[20:12]clear that there will be sinners who will be sentenced to hell

[20:20]fire but will be saved by and or other intercessors before they

[20:24]enter jahannam do we have a question before i continue no questions

[20:47]inshallah okay then the quran says as it continues to mention the

[21:10]supplication and the words of the commander of the faithful and the

[21:14]muslim our lord surely we have heard a preacher calling to the

[21:30]faith saying believe in your lord so we did believe realize here

[21:34]these verses are very important because they touch upon several essential islamic

[21:46]beliefs these verses touch upon and shed light upon several essential islamic

[21:51]beliefs for example the belief in god subhana wa the belief in

[21:58]the day of judgment now it's touching upon the belief in prophethood

[22:03]when they say that we heard someone calling to faith and he

[22:10]was saying an aminu thus we believed we believed in the call

[22:19]of that individual of that preacher this verse refers to what to

[22:26]uh belief in nagua the belief in prophethood especially the prophethood of

[22:33]muhammad sallallahu alaihi wasallam what's interesting is they clarify they explain what

[22:41]did he call for they don't say that we heard a preacher

[22:46]calling to faith and we believed rather they clarify what did he

[22:53]call them to he called us to believe in you in our

[23:02]lord who is allah subhanahu wa what does that indicate that indicates

[23:07]that a person shouldn't believe in the words of every preacher you

[23:13]can't believe in the words of any random individual who calls you

[23:18]to a certain path unless you make sure that this path is

[23:23]the right path someone comes forth and claims a particular status he

[23:31]says i am for example you know i am a prophet of

[23:37]god or an imam or a deputy of the imam or xy

[23:41]or zad you can't believe that individual before you actually look into

[23:48]what he says to make sure that the the message he's preaching

[23:55]is actually correct of course in our era if anyone claimed prophethood

[24:00]you wouldn't even need to look into his words because there is

[24:05]no prophet after muhammad sallallahu alaihi the mere claim that he is

[24:10]a prophet proves to you that he is what that he is

[24:12]a liar prophet said and the famous hadith that sunnis and shia

[24:31]except there is no prophet after me and the quran said what

[24:35]quran said was not the father of any of your men however

[24:50]he is the messenger of allah and the seal of prophets similarly

[24:57]if someone claimed to be we wouldn't even need to look into

[25:08]his words because we know that there's only one imam in our

[25:14]era and that is imam al-mahdi salahi the main point is when

[25:18]you have a person who makes a claim and who tells you

[25:23]that you know you have to follow my path in order to

[25:27]be saved make sure that you look into his words before you

[25:30]follow him blindly our lord they said surely we are the preacher

[25:45]calling to the faith [Music] and saying believe in your lord for

[25:54]so we did believe there is a second point that this verse

[26:00]confirms which is ultimately in this world you cannot you cannot follow

[26:12]the path of guidance without a guide we fallible human beings are

[26:19]in need of guidance and you cannot reach guidance without who without

[26:24]the guide thus they said there was a preacher calling to faith

[26:31]so me and you and our likes are in need of the

[26:35]guide who is our guide our our lord forgive us therefore our

[26:58]faults and cover our evil deeds this is an interesting part in

[27:05]the verse because they have two requests firstly they say forgive our

[27:12]faults our sins and then they say the literal cafe is who

[27:31]it's the cultivator the person who works with earth the cultivator what

[27:37]does he do he digs the earth and he instills a seed

[27:41]in the earth and covers it so that deed of covering the

[27:48]seed is called what kufur okay we're not saying every cultivator is

[27:52]a kafir don't get me wrong we're saying this is the literal

[27:57]meaning of kufur islam used it to refer to those who disbelieve

[28:01]in the truth and it called them so they have two requests

[28:16]firstly forgive our sins the second request they say and cover our

[28:23]bad deeds the question is what's the difference what's the difference between

[28:29]is does anyone have a clue what the difference might be i'll

[28:54]give you a few seconds to think any volunteers yet uh so

[29:32]my guess is that uh once somebody says it could mean that

[29:40]please forgive our sins in this life but at the end of

[29:44]the day i still have the record of the deed that i'll

[29:47]be responsible for on the day of judgment okay so that's where

[29:58]uh comes from and no please forgive me in this world uh

[30:01]but also wipe away the record in the hereafter that's my guess

[30:08]jamir uh we have a another comment here uh by one of

[30:14]our sisters he says so um her guess is that the uh

[30:25]the portion which says forgive our sins is referring to the sins

[30:30]between us and god and the portion which says cover our bad

[30:35]deeds it's referring to the the sins between us and people that's

[30:44]also nice it's a nice interpretation the interpretation that uh presented was

[30:58]the following fact refers to the major sins so when they say

[31:09]forgive our sins they're speaking about what major sins and what you

[31:18]and cover our bad deeds when they say this word they're referring

[31:22]to minor sins sayed subbar added another point he said they asked

[31:29]allah subhanahu wa to forgive their major sins and to grant them

[31:35]to tawfiq to grant them the godly aid they need in order

[31:39]to refrain from major sins because by doing so what will happen

[31:43]allah will automatically cover your minor sins and forgive you for those

[31:50]sins based on what are we saying this based on a quranic

[31:55]verse right based on a quranic verse which says what in tajitani

[32:05]makes a deal with you tells you if you avoid if you

[32:11]refrain from the major sins what will happen we meaning allah we

[32:17]will cover your bad deeds the word bad deeds here refers to

[32:26]minor sins as sirin it refers to minor sins so allah is

[32:34]telling you i want you to refrain from sins in general for

[32:37]he has told us in multiple verses to be what to be

[32:41]taki that is a command to refrain from major and minor sins

[32:54]but he stresses he stresses on major sins telling you make sure

[33:05]you avoid those why because they're major number one and uh so

[33:12]that you can be forgiven for the minor sense so the verse

[33:20]which says isn't telling you to take minor sins lightly on the

[33:29]contrary doesn't want you to take any sin lightly on the other

[33:35]hand in reality allah wants you to be pious in general and

[33:40]to give a special attention to the major sins because they are

[33:46]deadly so when the verse says it's referring to major sins when

[33:57]it says that it's referring to minor sins here i'm pretty sure

[34:03]you have an you have a question in mind some of you

[34:06]um have a question in their minds and that is if these

[34:11]verses speak about imam ali and then how could they be saying

[34:31]so how could they be saying this here we have multiple answers

[34:37]multiple answers firstly i believe it's clear by now that the infallibles

[34:43]speak with allah and ask allah to do what to forgive them

[34:51]when in reality they have no sense when we read for example

[34:58]or dua arafa for imam hussain or the supplications of imam sajad

[35:03]or the supplications of imam calvin et cetera et cetera et cetera

[35:09]you find that the imam ali asks allah for forgiveness the imam

[35:14]admits that he sinned when he has absolutely no sins absolutely no

[35:21]sense so this is their habit hence it's not weird to see

[35:25]the quran saying that this is their habit this is how they

[35:37]humiliate themselves uh for allah and allah loves that the slave puts

[35:47]himself down for him whereas he hates when the slave feels what

[35:51]feels arrogance when you put you down when you put yourself down

[35:59]for allah he raises you thus we have a tradition which says

[36:04]if a person puts himself down for allah allah will exalt him

[36:14]if a person feels arrogant will put him down so this is

[36:21]the first answer they say this out of humility they're humbling themselves

[36:27]in front of their lord the second answer is the infallibles love

[36:37]allah and they want to present the best deeds they can present

[36:47]to allah thus every day they present beautiful deeds to allah deeds

[36:54]that he loves however there is an opinion saying that even the

[37:02]infallibles progress or in better terms even the infallibles their deeds become

[37:14]better and better so all of their deeds are flawless all of

[37:22]their deeds are mesmerizing and beautiful but every day the infallible reaches

[37:31]what a higher level although he's at the peak he reaches a

[37:36]higher level and his deeds become greater and greater in the eyes

[37:42]of allah thus the infallible seeks forgiveness from god for the past

[37:49]deeds he had done although those deeds are infallible because now he

[37:54]sees that his deeds have become even better so he considers the

[38:02]past deeds which were outstanding to be sins and he tells allah

[38:10]for example forgive my sins what are his sins they're the good

[38:14]deeds he had done previously he calls them sins because he wants

[38:20]to offer allah something even better and he sees that yes he

[38:25]has reached a higher level and he is offering allah something better

[38:28]so he seeks forgiveness that he had not offered him this from

[38:34]before this by the way this issue can be found in the

[38:48]supplication of you know you know in surat anbiya i believe it's

[38:52]surat al-anbiya which says that yunus called allah when he was in

[38:57]the in the whale and he said what subhana mean you are

[39:04]exalted sure the i was from the unjust we have two traditions

[39:12]which indicate that yunus considered himself to be vulnerable to be unjust

[39:20]why because he was worshiping allah subhanahu wa'ta'ala in a unique manner

[39:25]when he was in the whale when he was in the the

[39:30]belly of that whale this worship had not been done by yunus

[39:34]before so he said ya allah i was i was an unjust

[39:40]person i was an oppressor when i did not worship you before

[39:46]the way i'm worshiping you now and that confirms whatever we just

[39:58]said this is the second answer the third answer is this is

[40:01]a this answer by the way the third one um is a

[40:06]possibility i'm not saying this is for sure but i present it

[40:12]as a possibility it's possible that they're saying because they are referring

[40:20]to the sins of their shihas sins of their followers their followers

[40:27]commit sins at times right we're not infallible we're fallible people so

[40:33]it's possible that ali and fatima ali view that the sins of

[40:42]their followers are their sins now let me explain with a clear

[40:50]example inshaallah take the example of a father and a son the

[40:58]father is a righteous man who does not oppress an ant let

[41:06]alone oppressing a human being but the son unfortunately is not righteous

[41:12]he hurts people he causes damage here and there he oppresses etc

[41:21]when this son of that man when the son of his commits

[41:29]injustice hurts people and causes damage the father comes forth and apologizes

[41:37]to his community he apologizes and says forgive us right forgive us

[41:41]for the sins that i committed forgive us for the sins that

[41:46]we committed now he didn't commit any sin correct he's a righteous

[41:51]man he doesn't hurt anyone but even then he says forgive us

[41:56]for what we did to you because he considers that since his

[42:02]son did this it's as if he did it this is something

[42:04]that you see in in the outer world sometimes you find that

[42:08]the father is apologizing on behalf of who on behalf of his

[42:12]son when the father didn't do anything whatsoever or you'll have a

[42:17]tribe a whole tribe apologizing to another tribe because a person amongst

[42:24]them wronged the other tribe so it's possible again focus on the

[42:29]word possible that ali and fatima are salaam view that the sins

[42:34]of their shias are connected to them although they're sinless they're infallible

[42:37]so they say arab meaning and make us die with the righteous

[43:06]meaning ya allah when we die let us be amongst the righteous

[43:12]amongst your good slaves and let us be from the righteous let

[43:17]us be part of the righteous this issue this word whatever opens

[43:26]a door what door is that the door of death you find

[43:33]that we have multiple verses in the quran that speak about death

[43:41]and how a person should die for example allah says tells us

[43:50]to make sure that when we die we die as we are

[43:55]muslims right similarly you have other verses that speak about this for

[44:06]example when the magicians of pharaoh repented when they repented what did

[44:12]they say they knew pharaoh was going to punish them and that

[44:17]their death had drawn really close they said upon them and to

[44:47]take their souls at the time of that as they are what

[44:50]as they're muslims as they are people who submit to god subhana

[44:54]ta'ala so you find that the quran focuses on this point on

[44:58]how you should die in better terms it's not talking about the

[45:01]method of death because ultimately you can't commit suicide and that is

[45:06]not in your hands it's in the hands of god rather it's

[45:10]telling you it's it's mentioning the state in which you should be

[45:16]when you die why because that state is extremely important the last

[45:26]moments in your life are extremely important in fact it's safe to

[45:33]say that they're more important than the previous days in your life

[45:39]the last days the last hours of your life are more important

[45:43]than the previous days all days in your life are important and

[45:51]they have an effect on your fate but the last days the

[45:54]last hours the last minutes are the most important because they determine

[45:58]your faith in the hereafter you might tell me what do you

[46:04]mean we mean the following sometimes you have a person who is

[46:07]guided but unfortunately prior to his death he deviates as a result

[46:18]he dies as he is misguided and as a result he becomes

[46:22]one of the dwellers of hellfire we have many examples regarding this

[46:29]one of them is iblis he didn't die yet but ultimately he

[46:34]will die and when he'll die he'll be misguided so he will

[46:37]be from the dwellers of hellfire one of them is a shalma

[46:42]ghani one of them is one of them is we have plenty

[46:48]of examples on the other hand sometimes you have a person who

[46:54]is misguided but prior to his death he repents and he becomes

[47:01]guided he turns back to allah before it's too late such that

[47:06]when he dies what happens he dies as he is guided as

[47:10]a result he becomes from the dwellers of heaven like the magicians

[47:16]of fear the magicians of pharaoh spent their life in disobeying allah

[47:21]but subhanallah on the last day of their life the last day

[47:27]they repented in the morning of that day they were kuffar they

[47:32]were disbelievers at night they were shohada they were murders obviously they

[47:38]must have done something they must have done some sort of good

[47:40]deed in their life to deserve that guidance at the last part

[47:47]of their life or there must have been something good in them

[47:51]for them to repent once they saw the outstanding miracle of muslim

[47:58]as the staff turn into a serpent another example is also on

[48:11]the last day of his life which was the day of on

[48:14]the morning of the day of her repented and changed sides went

[48:20]to imam hussain alaihissalam saw forgiveness from the imam repented to allah

[48:28]and then he washed his sin with his own blood one of

[48:34]them was one of them two of them were the jabari brothers

[48:41]all of these were people who supported the imam and hussain salam

[48:45]in karbala and we have plenty of other examples such as the

[48:51]companion of abu basir or not his companion rather his neighbor the

[48:54]neighbor of abu-basir we have plenty of examples long story short every

[48:59]day in your life is important every day in my life is

[49:03]important and it plays role in what in determining our fate in

[49:06]the hereafter but the last moments are the most important moments in

[49:13]our life because those moments determine whether we will actually be in

[49:20]hell or heaven hence hence traditions tell us that when a person

[49:26]is about to die when he is in that state called sakaratil

[49:32]mouth the soul is about to leave this world the arch enemy

[49:39]shaytan comes forth in order to deviate the human being moments before

[49:45]his death he comes forth to turn you into a disbeliever or

[49:51]a hypocrite or a polytheist or at least to instill doubt in

[49:54]your heart before you die so you may lose your hereafter thus

[49:59]it's very important to prepare ourselves from now from now for those

[50:06]moments so that when those moments come we die as believers here

[50:12]you find ali they're worried about that moment so they say what

[50:20]whatever when you take our souls yeah allah make sure that we

[50:27]are amongst the righteous meaning we are part of that team not

[50:33]the evil team indeed those moments are extremely important you might tell

[50:39]me can we do anything in order to ensure that shaitaan does

[50:45]not deviate us moments before we die yes there are plenty of

[50:53]deeds mentioned in the hadith of which protect a person from deviation

[50:58]at death or prior to the moment of death i don't have

[51:06]time today to mention these deeds in detail but i'll give you

[51:09]one deed so we can conclude our session with it and that

[51:13]is a lot of secrets one of its secrets one of its

[51:24]effects one of its outstanding effects is protecting you from deviation before

[51:28]you die how do we know this we know it from a

[51:30]tradition by imam assad in which he tells one one narrator he

[51:35]tells him meaning hold on to tasbih and then he says he

[51:47]says no slave of god has held on to thee and has

[51:55]become an unhappy person by unhappy the imam means to say a

[51:59]dweller of hell fire because the dwellers of hellfire will be unhappy

[52:04]so if we want to be saved if we want to be

[52:09]protected from deviation we must hold on to tasbih and perform it

[52:17]after salawat uh perform it as much as possible with a bit

[52:23]of concentration with a bit of concentration you see we have a

[52:27]problem usually when people perform they perform it quickly and they might

[52:36]not be focused with what they're saying it's still good but let

[52:40]us put a bit more effort into what into actually concentrating with

[52:46]what we are saying in sha allah next week we'll continue with

[52:52]these important verses and with a few a hadith regarding these verses

[52:58]allah [Music] more foreign

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التالي

Biography of the Prophet- Migration - Verses 192 and 193 of Aali Imran- Hamam Nassereddine

Transcript

التالي

استكشاف المزيد

يرجى ملاحظة أنه إذا كان عمرك أقل من 18 عامًا ، فلن تتمكن من الوصول إلى هذا الموقع.

التالي

Biography of the Prophet- Migration - Verses 192 and 193 of Aali Imran- Hamam Nassereddine

Transcript

التالي

استكشاف المزيد

اختيار طريقة الدفع

لغة