How Does Allah Choose Hearts for His Revelation?

We would to welcome everyone this evening to our latest installment of provisions for the great meeting for the day of the great appointment the day of resurrection authored by sheikh islam shem sadin i'd to congratulate everyone that is joining us this evening on the live live feed congratulations that allah subhanahu wa allah has chosen you or even if you are watching this at a later time that allah subhanahu wa has chosen that you hear these words and hear this part of the prophet muhammad sallallahu alaihi wasallam's legacy it's a great honor that allah choose your hearing and your heart to contain this we'd to mention something before we begin and that is the issue of allah subhanahu.

[Arabic recitation]

Choosing a place for his revelation to reside what does that mean had responded to the mushrikeen the polytheists in surat al-anam when they had said that when the prophet muhammad sallallahu alaihi wasallam came to the people of mecca and the idolaters therein with the message of allah with divine revelation that when he came when he came to them and delivered this revelation one of their responses and one of their very absurd responses was we will not believe until we are given ex the way that given revelation in the same way that all the other messengers were given revelation meaning that each and every one of us should have the angel come to him and give him the revelation personally we shouldn't have to take it through the prophet muhammad sallallahu alaihi wasallam and so allah subhanahu.

[Arabic recitation]

Responded to this and rebuked them and said knows best where to place his messages where to place his divine revelations what does that mean that means that he subhanahu ta'ala chose the heart of the prophet muhammad sallallahu alaihi wasallam as a place for the for his revelations to reside this is a very great honor from allah likewise those companions and the scholars of islam that came after and the muslims at large varying based on their different levels with allah some have been given much and some have been given less but each muslim has been chosen by allah subhanahu wa ta'ala for at least a portion of his divine revelation to reside that is a great honor from allah if allah subhanahu wa ta'ala chooses your heart as one of the vessels to contain any of his revelation even if it is only one verse that is one of the most grand honors that any human being could aspire to and we're speaking of course about the heart we're not speaking about merely hearing abu jahl abu lahab all of these people the hypocrites the munafikun they all heard the revelations of allah subhanallah they heard the quran we're not speaking about just hearing it we're speaking about the quran residing in your heart as allah said to the prophet muhammad and he mentions that was sent down by allah subhanahu wa ta'ala was sent down by allah subhanahu wa'ta'ala upon the heart of the messenger of allah and allah said about the quran that it is the quran the revelations his verses are clear and explicit verses of guidance in the chess of those whom allah subhanahu wa ta'ala has granted understanding and knowledge we're not speaking about just hearing it we're not speaking about just memorizing it there are hypocrites that will memorize much of the quran all of the quran even right and it's been narrated that the prophet sallallahu alaihi wasallam the thing i fear most over my nation is a hypocrite with a learned tongue a hypocrite who is proficient in the knowledge of the quran and sunnah this is different this person knows the quran and sunnah's wordings and knows the facts on a superficial level it's only up here it has not gone down into their chest into their hearts where faith and eman resides we're not speaking about being chosen for that we are speaking about being chosen by allah subhanahu wa ta'ala for your heart and your soul to be touched by allah to be touched by the revelations of allah subhanahu wa this is what we are referring to if this is the case that is a great honor and you have been given a portion of what the prophet muhammad sallallahu alaihi wasallam was given.

[Silence]

Sorry about that we're having just some little technical difficulties i will continue and so if your heart is chosen by allah for any of his verses to reside that is a blessing that is innumerable it is invaluable and mentions in one of his books called al-fawed is one of the books where he wrote it's kind of a journal of reflections it's just a random book compiled of many different things he might think of something one day and just jot it down right it has many many different essays and little nuggets of wisdom et cetera it's called al-fawaii the book of benefits or the book of gems or pearls and one of the chapters of this book allah says that the name of this chapter he named it the similarities between the heart of the human being and the throne of allah subhanahu the similarities between the heart of the human being and the throne of allah and he mentions that just as the throne of allah is the literal place or the literal creation of allah upon which he rose likewise the heart of the human being is the metaphorical place or throne upon which the knowledge and names and attributes of allah rose upon and just as the throne of allah had to be the most pure to be befitting for allah to rise above it likewise the heart of the human being has to be most pure in order for the names and attributes and knowledge of allah to rise above it and so allah chooses these hearts he is the one who chooses the hearts vessels and distinguishes how much each of this these hearts shall contain of his knowledge and his wisdom and his names and attributes and understanding of his ways subhanahu wata'ala this is something which is a great honor from allah and so if your heart has been chosen from amongst these hearts to carry any of the verses of allah the names the attributes of allah to have understood it for it you have touched you in the core of your heart and the depths of your soul for it to be carried therein then allah subhanahu wa ta'ala has chosen that and that is a great gift that must be shielded and guarded and respected and thanked in the chapter regarding the day of jumu' he mentions the day of jumu' and he mentions the virtues or some of the virtues of the day of jumu' and he mentions a few narrations with regards to the virtues of the day of jumu' one of these being the ijaba or stijeva the time in which allah subhanahu wa ta'ala will accept the dua except the supplication of anyone who supplicates him on that day at that time this is called ijaba this is the time of acceptance of dua of answering the prophet salallahu alaihi wasallam said about the day of jumu' he said he said the day of jumu' of its many virtues is that there is a a time during that day in which no muslim will be in prayer asking allah for anything during that time except that allah will give it to him and grant him what he asks now when is this the scholars of islam differ on when this time of ijaba is some of the scholars of islam mentioned that this is this is when the khatib or the imam is giving the khutbah that it is from when the imam begins the khutba until he is finished with salah that is the opinion of abdullah others mentioned that it is the final hour of the day of jumu' meaning after asur just before maghrib this is taken from a narration collected by imam and nasa'i and others in which the prophet sallallahu alaihi wasallam has 12 hours what does that mean has 12 hours what's meant by hours here is 12 12 units of time that's what's meant by an hour in the arabic language when we use the word we use it colloquially we use it in our modern arabic to mean one hour 60 minutes but this is not what was meant by asa in the time of the prophet sallallahu alaihi wasallam simply because they did not do time in that way they did not have watches an hour was not 60 minutes a minute was not 60 seconds etc this is not how they kept time this is before the invention of watches yet the prophet sallallahu alaihi was said that on the day of jumu' it is 12 hours long meaning 12 units of time long the scholars of islam say that what is meant by the day of jumu' is from the break of dawn until dusk until the sun sets if we take that amount of time whether it's 8 hours or 17 hours or 16 hours or 18 hours in certain parts and we divide that into 12 parts each one of those 12 parts is what is meant by the that the prophet sallallahu alaihi wasallam was referring to and in sunnah it's mentioned that the prophet sallallahu alaihi wasallam said that the time when allah will answer the dua is the last and the twelfth hour of those final hours so that would be when just before salat al-maghrib after salah just that this is the time when allah subhanahu wa ta'ala will answer the dua a person may then ask well isn't it impermissible to be praying during that time i mean the prophet salallahu alaihi wasallam prohibited that a person makes salah after also until the sun has set or as some of the companions narrated as the sun is setting so how can we harmonize between that narration and this narration which encourages prayer during that time in which the prophet sallallahu alaihi was identifies the time of the acceptance of dua on the day of jumu' as being the final hour just before sir and that a person is in prayer asking allah for something he mentions that one of the interpretations of this is that what is meant by prayer is that a person remains in the masjid after making sure why because the prophet sallallahu alaihi wasallam said that a person is in salah as long as he is waiting for salah and that a person is in salah as long as he remains in his place where he prayed without breaking his wudu or harming anyone the person is still in salah a person is in salah when he's headed to the masjid he's in salah when he's in the masjid waiting for prayer to start he's obviously in salah while he's physically praying in the way that we all know he's in salah as long as he remains seated or remains in the masjid where he prayed as long as he doesn't break his wadu or harm anyone and he is furthermore in salah on his way back home as long as he doesn't break his wadu so some of the scholars of islam mentioned that what is intended by prayer here assalah is that a person is in salah meaning in any of these positions either on his way to prayer to the masjid to pray or he is waiting for salat al-masjid or he is in prayer because he reached the masjid and let's say he made tahiyat al-masjid to raqqa or he made two raqqa for the or he made two raqqa for a taharah meaning that he made wudu and he makes two raka or any of the other reasons or that a person is has praised in the masjid and remained in the masjid until merib this person is still in salah in any of these situations and so this is the most correct opinion as to when this time of hijab is what is the point of all of this the point is to articulate the immense virtue that is found in the day of jumu' the immense virtue that is found on the day of jumu' that it is a blessed day which is the most virtuous of all of the days of the week and that during this time allah subhanahu wa'ta'ala has very specific things that he looks for in the human being and there is very specific and immense magnified reward that is disseminated upon the people on the day of jummah for those who are asking then mentions when the prophet sallallahu alaihi wasallam first arrived to medina as we mentioned this book is the prophet sallallahu alaihi wasallam's biography intertwined with the rulings of phil right he says that the messenger of allah arrived at medina and he first arrived at quebec and he resided in quebec on monday tuesday wednesday and thursday so and then after having established the masjid of quebec on the day of thursday he left on the day of jumu' to head towards where his masjid is currently located in and then the first jummah that the prophet sallallahu alaihi wasallam held and prayed in medina was in a small masjid that was in the tribe of beni salem and auf he prayed there in a small masjid which is in the heart of the valley and this is all before he had established his masjid so the first jummah that the prophet salallahu alaihi wasallam prayed in medina was in the or in the village where the tribe of salim ibn auf resided benny salim and he made sj he is most known for his biography of the prophet sallallahu alaihi wasallam is hap is a narrator of hadith he's a very well-known narrator of hadith who is trustworthy and his hadith is sahih madam.

[Silence]

Wrote the most lengthy and in-depth biography that has ever been written about the prophet salallahu's life and times but what happened is his biography was lost his biography was lost the only thing that remains of ibn is haqq's biography is what was summarized by ibn heshem even hesham many of us have heard seerat ibn hishem the biography of the prophet sallallahu alaihi wasallam upon the authority of ibn hashem this biography is summarized from ibn ishaq but he doesn't actually have even his house complete work even hashem came he summarized it and he narrated it to us and this is what is known as seeratibin hisham now even as happ said so evan is happy mentions and again ibn is half is a historian who specializes in the biography of the prophet sallallahu alaihi he is an authority most notably in the field of seerah of the prophet sallallahu alaihi wasallam even as haqq says that the first khutbah that the prophet salallahu that was given in the masjid of the tribe of beni salim bin auf he then mentions a narration on the authority and many of us have never heard of him but every single one of us has been affected by abuse how is that meaning very few of us this is interesting very few of us know who abu salama even abdul rahman is very few of us know who he is yeah what is interesting is that every one of us has come across his works what am i referring to that every is ned every chain of narration of the quran which roots back to the prophet muhammad sallallahu alaihi wasallam goes through abuse he is one of the great narrators of the quran says.

[Silence]

This is an amazing narration here ebeneze hack narrates to us that says and we've heard is not a companion but when he says the prophet sallallahu alaihi wasallam said where did he get this statement i mean he didn't get it from him his own mind he didn't get it from himself obviously he had gotten this statement from someone who heard it from the prophet sallallahu alaihi wasallam now his teachers those whom abu salam narrated from what percentage of them are companions probably about 95 percent are companions and so because of this many of the scholars of hadith accept the narrations of abu salem in that first khutbah which he gave at the village of beni salim at that little masjid in the heart of the valley of beni salim his first khutbah listen to this was narrated to have been the following it's narrated that he stood to give the khutbah he praised the law he said alhamdulillah and he glorified allah and mentioned his various names and attributes and then the prophet salallahu alaihi wasallam proceeded and now i want you to hear this is the entire khutbah he said ask for what follows o people put forth good deeds for yourselves do you all not know and i swear by allah that you will all be shocked you will all be shocked meaning by thee by the sound of the horn that will establish a sur that will begin and commence the day of resurrection and that each one of you upon hearing this first blow into the horn that will shock that you will neglect your livestock upon that meaning all of the things of this world you will neglect because obviously you will see that there is a much more important and worthy matter of your attention and each of your livestock and heard will be left without a shepherd and each one of you i swear by allah his lord will say to him without an intermediary between them without a translator between he or his lord nor will there be any veil between yourselves and your lord when he speaks to each and every one of you on this day he will say to one of you or to each of us did my messenger not come to you and did he not convey my message to you did i not give you wealth and did i not bestow upon you blessings and virtues and so what in return this is allah speaking to each one of us and so what in return have you done to thank me what have you put forth with me for yourself on this day an individual upon such an interaction with allah will look to his right and look to his left and he will not see anything worthy of mention meaning of deeds and then he will look forward and all he can see and visualize in front of him is the fire of hell the prophet sallallahu alaihi wasallam then said whomever of you is able to protect his own face from the fire of hell even with only a half of a date that you are giving in charity then do so and whoever is unable to even give they are so poor that they are unable to give not even a half of a date in charity then at least he is to strive to guard and shield his face from the fire or she with a good word a good statement a statement of positivity something that will bring about the pleasure of allah he says because even a single good deed or a single good statement of the pleasure of allah will be rewarded with at least ten times at least tenfold up to 700 times he said and after that he concluded with assalamu alaikum that was his entire that was the entirety of his khutbah meaning for the first khutbah of course we know that salat al-jumu' has two khotwas but this shows the the brevity of khutbah on the day of jumu' and how it is we will continue next week inshaallah and finish up the remainder of his khutbah discussing more of the akam of and this is enough for tonight allah.

[Silence]

You.