 Bismillah ar-Rahman ar-Rahim, Alhamdulillahi Rabbil Alameen, Wa-Sallallahu ala Siddharah Muhammad al-Nabi Numi wa-ala alihi wa-sahbihi wa-sallim tasliman katheera. Rabbana a'atina milladunka rahma wa-hiya lana min amrin ar-Rashada. Assalamu alaikum, rahmatullah. It's a great honor to be in this blessed and luminous company, Alhamdulillahi wa-Shakrilillahi, in this blessed time towards the end of the month of Rajab and reflecting on the supreme and amazing night of the Isra'ul-Me'araj, the night journey and the heavenly ascension of the best of creation, Sayyidina Muhammad sallallahu alayhi wa sallam. And obviously that night is intimately connected and interwoven with the holy land itself. And so as we commence, we'll just, as it, tatimah of the beautiful du'a of Qari Amr will make a Fatiha for Faraj relief for the believers, the Muslims in the holy land and in all parts of the earth, Al-Fatiha, Bismillahirrahmanirrahim, Alhamdulillahi wa-Shakrilillahi. And that the Isra'ul-Me'araj is directly connected with the notion of tribulation. Because in the life of the Prophet, Sallallahu alayhi wa sallam, the blessed Sira, this is the main event after what's called Aamun Huzun, the year of sorrow, in which there was very painful event, occurrences in the life of the Prophet, Sallallahu alayhi wa sallam, that he lost Abu Tadeb. Abu Tadeb, of course, was the fatherly figure, very much like a father. And in fact, in the early part of the Sira, when they went to Buhairah in Sham, when he was asked, he said, this is my son. And Buhairah said, it can't be your son, and he said, okay, it's my nephew. So there was a fatherly connection, and according to the text of the Qur'an, that the Prophet loved Abu Tadeb, Sallallahu alayhi wa sallam, that you do not get to guide those, everyone that you love. The one that you love, the dominant Tafsir, is that this was revealed after the passing of Abu Tadeb, who died without clearly and outwardly accepting Islam. And so man ahbabta is a reference according to most scholars to Abu Tadeb. So the love that the Prophet had, Sallallahu alayhi wa sallam, is like the love of a child for the father, for the parent. And also the political protection, so the outward protection that Abu Tadeb provided for the Prophet, Sallallahu alayhi wa sallam, according to the tribal structure of the Arab and the Quraish, that this was lost now. And so this was a devastating, painful occurrence in the prior, the Amun Huzzan. And then of course, the solace and comfort of his blessed heart in the home, lady Khadija, our mother in Iman, may Allah be pleased with her. And that we know also that the Prophet had tremendous love for her, Sallallahu alayhi wa sallam, that years later, according to Sahi Muslim and other collections, that when a sheep would be slaughtered, he would instruct the companions to gift the meat distributed amongst the friends of Khadija. So he would remember her years later, Sallallahu alayhi wa sallam, throughout his life. And our mother Aisha, she had this ghayra, it's a natural part of the soul. So she said, I never had ghayra for any of the women except for Khadija. And she mentioned this incident, that they're giving the meat years later. And so once she couldn't help but ask and she a little bit expressed her emotions. And she said, why Khadija? And the Prophet says, I was given as a provision from Allah, love of Khadija. I was given as a provision from Allah, love of Khadija. So, love of Abu Talib, love of Khadija, tremendous love, both of them taken according to some narrations within a few days, three days, three days later. And then he is in a state, Sallallahu alayhi wa sallam, of really seeking support, political support. Of course, his first priority is to always invite to Islam. But he's also then looking for support because Abu Lahab is next in line in Banu Hashim to provide protection and he just gives it nominally. So he really gives a pass for all of the just violent and sorted, tyrannical, misguided, the most misguided people on earth to really start abusing him to a new level, Sallallahu alayhi wa sallam. And so he goes to Ta'if of where Bani Saqif is. And at Ta'if, he invites them with his sublime character, Sallallahu alayhi wa sallam. They mock him, they ridicule him, they use sarcasm against him, and then they have their children and their slaves, two categories that the Prophet especially loved, Sallallahu alayhi wa sallam. He loved children, he loved slaves, he loved the people who are of the lower social strata of the community, the people in the outward. And so the poor people and these kind of, and so he, they had them line up and throw stones at him, Sallallahu alayhi wa sallam, until his blessed body, his legs were bleeding, Sallallahu alayhi wa sallam. And so in that moment, and he was once asked in later, years later by our mother Aisha, what was your most difficult moment? And he alluded to that day. So it was his most difficult moment, Sallallahu alayhi wa sallam. And he makes this sublime dua to Allah Ta'ala, and arguably it's the, arguably it's the most profound expression of the purity of slavehood to Allah. Just the, the safaa, just the, and that he says, Sallallahu alayhi wa sallam, Allahumma inni ashku, ilayka ashku da'fa quwati, now O Allah, to you alone do I complain of the weakness of my strength, wa qilla tahilati, and the paucity of my resources. I have no more strategies left, I have no more planning left, I've exhausted my plans, ilayka ashku da'fa quwati, wa qilla tahilati, wa hawani ala nas, and how I've been just mistreated by everybody, by people. People have completely made me, you know, treated me so horribly, wa hawani ala nas, ya arhamar rahimin, O most merciful of those who show mercy. He never doubted Allah's mercy. He never doubted the attributes of Allah's beauty, Sallallahu alayhi wa sallam, just recognizing Allah's mercy. You are especially the Lord of the weak, of those who have been, who are oppressed on earth, wa anta rabbi, and you are my Lord, and one of the supreme descriptions that we will highlight inshaAllah that in Surat al-Isra'at, because Allah Ta'ala describes him as abdihi, subhanal ladhi asra, bi abdihi, and so this is the description, according to many scholars, is the ashraf, it's the most sublime description of the Prophet Sallallahu alayhi wa sallam, and it's in the context of this most sublime event in his life. Look, right before he's expressing this rabudia, anta rabbi, like, O Allah, you are my Lord, anta rabbu l-mustadafin, wa anta rabbi, ila mantakiluni, you know, to whom will you entrust me? And this is also a principle that we want to highlight tonight in terms of the Isra'ul-Miraj, because of tawakul, ila mantakiluni, to whom will you, ila ba'idin, yatajahamuni, to someone far off who will abuse me and mistreat me, o ila aduin, mallaktahu, amri, or to an enemy, will you entrust me to an enemy that you have given him power over me? Subhanallah, Allah is the ruler of every ruler. Allah is the king of every king. There's no one on earth with power, whether a good or a bad person, except that Allah gave him that power. It's an ibtila, it's a test from Allah. So he never lost sight of the divine supreme power, the qudra, wa la hawra wa la quta illa billah, even in the face of tyranny, sallallahu alayhi sallam, you know, ila ba'idin, o ila aduin, mallaktahu, amri, ilam yakun bika alayya ghadabun, fa la ubali. So long as you're not angry with me, so long as you're not angry with me, then I don't mind. Then I don't mind. Walakin aafiatuka hiya osa'uli, but you're aafia to have well-being, to have safety and security, this is osa'uli, this is easier for me, this is more expansive for me. Walakin aafiatuk hiya osa'uli, a'udu binuri wajika lali ashaqat lahu dhulamat, I seek refuge in the light of your countenance, a'udu binuri wajika, I seek refuge in the light of your countenance and on the Isra'ul Meraj, he will see that light, sallallahu alayhi sallam, I seek refuge in the light of your very, wa juhu, the atuhu, the onama say that the wajah of Allah is the zaat of Allah, it's the very entity of Allah Himself. And so he's seeking refuge in the light of Allah's very being, a'udu binuri wajika lali ashaqat lahu dhulamat, that it gives light to all darknesses, all darknesses are illumined by the light of Allah, Allah is the illuminator of the heavens and earth, any good, any light in this earth, it's a direct expression of the divine light, it's a direct translation of the divine light, it's a direct manifestation of the divine light that Ibn At-Ta'ila says, al-koun kulluhu dhulmah, this world is just darkness wa innama anaruhu dhuhurul haqfihi, but the only thing that gives light is when Allah has manifested therein, when Allah has remembered therein, when the people who love Allah gather therein, when Allah has worshipped therein, when people interact with each other through the divine light with beautiful character, that's when there's light in the world. So this light that gives light to all darknesses, wa saluha alaih amrud dunya wa l-akhirah, and by it all affairs in this life and the hereafter are rectified, it made sound, they're correct, I seek refuge in this supreme light of Allah, that anything of your anger or wrath descend upon me, you can blame until you are well pleased, you can blame until you are well pleased, and there's no power, there's no might, there's no strength, there's no ability except through Allah, except through Allah Ta'ala, and this is of the highest meanings of Tawheed, because on the Isra'ul Meraj, according to Tabarani, that one of the things that Sayyidina Ibrahim teaches the Prophet SAW, tell your ummah to plant the ghirasul jannah, the grass of jannah, and what's the grass of jannah, ghirasul jannah, la hawra wa la quta illa billah, we say it in good times, we say it in bad times, it's actually a protection for blessings, to say Masha Allah la hawra wa la quta illa billah, and then in difficult times, la hawra wa la quta illa billah, and so this is then this supreme dua, which is really the answer of the problem of suffering, this problem and philosophy of the problem of suffering and evil, just this dua alone answers that question, because as our onama say that it's turning from a third person abstract conception of the issue to a second person direct interaction with the divine through slavehood, the Islamic solution for the problem of suffering in the world is we turn to Allah as a, it's a practical, it's practical intellect, not abstract theoretical intellect, it's that practical turn to Allah through one slavehood, and so the Prophet is answering the Salat al-Salam in his, in the time of his life of the most suffering, so that even then on the way home, because right after that Allah ta'ala sends an indication that even this particular mission to go to ta'if was not a failure, it was not even a, even a worldly political failure, because this young boy Addas, a Christian boy is sent by two of the Quraish enemies who used to abuse the Prophet sallallahu alayhi wa sallam, they felt a moment of sorrow, because here's taqafi, you know bani taqif, they're not even Quraishi, and they've just abused so that prideful sense kicked in, so they said go give him some fresh grapes, because they witnessed it, and then he, the boy comes Addas and the Prophet sallallahu alayhi wa sallam, bismillah, he says bismillah, and the boy is a pious Christian, he says your people don't say that, and he asks, they have a conversation, and he says, you know, what's your, and he says where are you from, and he says Nineveh, and he says, oh the home of the pious, Yunus ibn Matta, Jonah, son of Matthew, and he says how do you know about Yunus ibn Matta, he says he is my brother, he is a prophet like me, and by the end Addas takes the Shahada, and he's kissing the hands and feet of the best of creation, sallallahu alayhi wa sallam, so just the Islam of Addas is sufficient for a success of that particular mission, but on the way home also that the Prophet sallallahu alayhi wa sallam, some of the jinn hear the Quran, and they become Muslim, a contingent of the jinn, so the Dawah goes into the Malakut, the other world of the jinn, and that this is also in Isharah, because the Isra'un Miraj is the night of meeting the Prophet sallallahu alayhi wa sallam, so Allah is giving a foreshadowing, you are connected to these people, and so he doesn't know sallallahu alayhi wa sallam, he's about to meet them all, right, and so this is one of the most important considerate contexts of framing our appreciation of the Isra'un Miraj, of the brilliance of Isra'un Miraj, is it's connected to the most difficult time of his blessed life sallallahu alayhi wa sallam, in light of which this principle of Obudiyah, this principle of slavehood during tribulation, of realizing our slavehood during the most difficult of circumstances, whatever our low points in life, in our personal lives, and then as a collective, as an Ummah, the tribulations that we're going through as an Ummah to keep this in mind, to realize that these are connected to spiritual openings, and so we ask for Afya, the sunnah, your Afya is more easy for me, so we ask for well-being, and we take the means, the Prophet, he said sallallahu alayhi wa sallam, he had exhausted all the strategies, so he took all the strategies, he took the asbab, sallallahu alayhi wa sallam, he was never neglectful of the asbab, he took all the means at his disposal to try to deal with difficult situations, sallallahu alayhi wa sallam, that's from the sunnah, but when we've tried everything and now it's simply a matter of, it's out of our control, wa la hawla wa la quta illa biq, oh Allah to whom, and so realizing that, that from Obudiyah is expressing our need for Allah, this is what the Prophet did in the Sublime Dua, sallallahu alayhi wa sallam, expressing his deep need for Allah, and that Abu Bakr al-Kitani, one of the companions of Imam Junaid, he said, if sahal iftikaru ilallah, sahal ghina bihi, that if sahal iftikaru ilallah, when one's impoverishment for Allah is real and authentic, sahal ghina bihi, one's enrichment through Allah will be real and authentic. This is a principle, it's a true principle of our religion, and so to the extent that we go to Allah with empty hands, oh Allah, raising our hand, that's the secret of dua, it's just the emptiness, like a beggar, the abd is a beggar for Allah, Allah my hands are empty, I'm just showing you, I have complete need, I'm in complete need of you ya Allah, all of my, sometimes you can't even enumerate your problems, you just say Allah, Allah, you know better than me, sometimes and sometimes it's so intense in the heart, you don't even need to make dua, sometimes the adab is not to do talab, because one of the secrets of isra' and miraj, the Prophet never asked for it, salallahu alayhi salam, sometimes the greatest things come with that because of, but what was in his heart, no one longed for Allah more, no one had more love and longing for Allah than him, so Allah knew the state of his heart, salallahu alayhi salam, amazing, who is our Prophet, the greatest of our saints said, we have no, we have not drops of his ocean, we cannot comprehend drops of his ocean, salallahu alayhi salam, we don't even know how much veneration he deserves, salallahu alayhi salam, so the isra' and miraj, that framing it through this principle of iftiqaru ilallahi ta'ala, and that Allah ta'ala begins in surat al-isra' which is surah bani isra'il and Bismillah ar-Rahman ar-Rahim, subhanal ladhi asra bi abdihi, that glorious and exalted, so beginning with the remembrance of Allah, that the chapter begins with zikrullah, and so Allah tanzi, this is tanzi, yunazihu Allah makes tanzi of himself, because the journey is horizontally from blessed makkah to the holy land, Jerusalem, and then up past the seven heavens to past the low tree, but Allah ta'ala begins the surah subhanal ladhi, because don't think Allah has a direction, Allah is not bound by a place, Allah is not bound by time, and so this journey was not to Allah physically, the journey was physical, but it was not to Allah physically, so subhanal ladhi, like whatever we're thinking of Allah, he's far greater, and then also that just the zikrullah, that Allah makes zikr, Allah, the all of the Quran, Allah is making zikr, the whole Quran is zikrullah, but when Allah praises himself and glorifies himself, when Allah ta'ala says Allah is making zikr of himself, subhanahu ta'ala, so this is the remembrance of the eternal for the eternal, this is the remembrance of the eternal for the eternal, and then there's zikrul hadith when we say subhanallah, when we recite Quran and we're making that the temporal makes the zikr of the eternal, but even that is zikrul qadeem lil qadeem, because we can't make zikr unless Allah gives us that tawfiq, so it's still the remembrance of Allah of himself, so the whole thing is the remembrance of Allah for himself, subhanahu ta'ala, and this is why some of them said that this is Allah's praise for himself, we're simply reciting and echoing Allah ta'ala's praise for himself, so that and that the zikr is our life, this is what gives life to the heart, that the Prophet ta'ala, is like the example of the living and the dead, so the first lesson from the Surah al-Isra'at is that Allah begins with zikr, we have to begin with zikr, and in Abu Dawud, every important matter that does not begin with alhamdulillah is cut off from blessing, so beginning, so Allah begins the Surah with zikrullah, so we begin our important affairs with zikrullah ta'ala, subhanallah alhamdulillah, this is when we're in the company of the awliya of Ahlullah, it's just flowing, it's just flowing, it's just like their oxygen, so that's the goal to make it our oxygen, because oxygen gives life, just like oxygen gives life to the body, the example of the one that makes the zikr is life, it's the living and the dead, so it gives life, it's like oxygen, so the tawfiq to make zikr is from Allah, but then the fruit of it is Allah makes zikr of us, so make remembrance of me and I shall make remembrance of you, so whenever we remember Allah ta'ala, Allah remembers us in the Malil A'la amongst the angels of the highest realm, masjid al harami, ilal masjid al aqsa, for a night on a night, now the word asra means night journey, so the meaning of night is already embedded in the verb, subhanallah al adi asra, the glory be to the one that took his servant by night, so then why does Allah ta'ala say night in a night, because Allah ma say it's munaqar, it's indefinite and it shows the, because it's taqleel, so it shows that, because normally it's a journey of 40 nights, so in one night and according to the tafsir they actually say fi lahda, in one, it was in one moment of the night, so a time as it were was frozen as it were and the bed was still warm when he came back, sallallahu alayhi wa sallam, ilal masjid al aqsa to the furthest mosque, that we put barakah around it, so that we show him from our sublime science, wondrous science, inna hu hu wa ssami'u al basir verily, he jalla thana'uhu is all hearing and all seeing and that Imam al-Qushayri, Rahimullah, he says, Allah sent him, subhanahu ta'ala to earth, so that the people of earth can learn from him how to worship Allah, but then he took him in the ascension to the heavens, so that the angels could learn from him the etiquette of worship, the subtle etiquettes of worship, because Allah ta'ala describes the adab of the Prophet sallallahu alayhi wa sallam on that night, his eyes, his eyesight neither wavered nor went out of bounds, it was fixed on one that night, so all of these glorious wonders of the heavens and earth are opening and the whole time, this is the adab of ibadah, even the angels are learning from him, sallallahu alayhi wa sallam. He did not turn neither to the right or left, he was not seeking a station or to be, you know, honored by creation, he was free of anything but Allah ta'ala on that night and in the hadith Allahumma that is related in the jama'ah, that the Prophet used to say sallallahu alayhi wa sallam, O Allah, all hopes and desires culminate in you, all amani, any wish that we could have, any desire a human can have, in tahat, it ends and culminates in Allah himself and then he says, in the narration, oh possessor of Afya because he's asking for Afya and he taught us to always ask for Afya sallallahu alayhi wa sallam, so his supreme tawheed of that night, his fixedness on his Lord on that night and that nam, so we know that the buraq was brought to him sallallahu alayhi wa sallam and the buraq is between a donkey and a mule and each step is as far as the eye can see and in one narration the buraq was a little bit rough and Jibril told it to stay still and calm because no one more noble than you has ever read on you and the buraq used to be read by the prophets peace be upon them and so it's the initial indication that he's the best of all prophets, he's then on the buraq towards al-Quds and that in Sahih Muslim on the way he passes by the grave of Hazrat Musa al-Islam and he's worshiping Allah in it and in making Sajda and that's an authentic hadith so this is one of the proofs that the prophets are alive in their graves and this night proves it as well because when he arrives then and he ties the buraq on the halqa on the ring that all the prophets tied it on and then he enters the masjid and he's given a choice the two drinks of one container of milk the other is wine and Jibril al-Islam and so he chooses the milk and Jibril al-Islam says asabt al-Fitrah you chose the Fitrah the primordial nature that every human was created on which is the capacity to recognize the Fathir the creator of the heavens and earth every human being recognizes the creator every human being recognized the creator it's only a culture or a society that covers and corrupts the Fitrah it blots out that light but that light is inherent in every single human being every Bani Adam and every Bani Adam that light is related to the light of al-astubi rabbikum because every soul was disembodied without the body al-arwah jnudu mujannada fuma ta'arafa minha ta'raf wa ma ta'akira minha the souls and spirits are regimented like soldiers at the moment of al-astu before we were placed in this world and that's why when we meet each other and there's a harmony of souls it's because there was a proximity on that day and if there's a dissonance because there was a distance on that day so the connection of souls we meet people there's like a vibe that vibe of connectedness versus there's just a it's not it's not it's not connecting that has to do with the moment of al-astu when every single soul has abd so we all have this inherent obudya this capacity to to realize our obudya because Allah ta'ala asked al-astubi rabbikum am i not your lord bala every single soul said absolutely so the the fitrah to the prophet drank milk salallahu alayhi sallam what's amazing also about milk milk is pure it comes out pure and we drink it and we drink it pure it doesn't have to be you know wine has to be like processed and fermented all these things the the milk is pure and also in the authentic hadith the sinna umar ibn khattab had dreamed that the prophet sallallahu alayhi sallam with his blessed finger and milk is coming and he drinks it and when he told the prophet sallallahu alayhi sallam he says knowledge knowledge so the milk represents knowledge so in the in the text of the hadith it represents fitrah primordial nature to recognize Allah's oneness in the hadith of the dream of sinna umar ibn khattab it represents knowledge and so he drank from the milk and this is the guidance of our umma because had he drank from the wine the umma would have been there would have been great misguidance in the umma this umma is guided as a collective this umma is guidance that umma community will not agree on misguidance and so uh that then he enters the masjid then 100 in the hadith 124 000 prophets alayhi sallam 124 000 prophets they're all there he meets all the prophet they pray they put him in the front now he's literally imam al mursaneen sallallahu alayhi sallam he is the prayer leader he's the imam he's the head of all the prophets and messengers alayhi sallam so think back to ta'if ilaman takiruni you know who's are you going to put me in an adu with an adu with an enemy who's going to are you going to put me to Allah ta'ala before the divine meeting you have all the prophets behind you literally behind you supporting you and they were they were awaiting him sallallahu alayhi sallam every prophet because with the covenant of al-astu the prophets made a covenant if the rasul comes that they would support him and believe in him sallallahu alayhi sallam so the the the joy to meet the one await the awaited one the paraclete the intercessor sallallahu alayhi sallam and he leads them in prayer sallallahu alayhi sallam and then jacob's ladder ma'raj is a ladder jacob's ladder which by the prophets ascend into the heavens and he goes samaa al dunya and each one jibril al-salam seeks permission and is granted permission because of the appointment and Hazrat Musa al-salam was he had to wait for the appointment and travel for the appointment to tur sinna to mount Sinai 40 days and it was a difficult difficult journey as because he was murid he was seeking Allah our prophet sallallahu alayhi sallam he's murad there's no there's he's the one sought by Allah he didn't have to go through any like Allah opened the house with jibril the roof was open jibril al-salam comes with buraq it's time because he's sought by Allah and so that uh that then the samaa dunya Hazrat uh Adam al-salam and he greets him he meets our forefather Adam the father of all of humanity second heaven the two cousins Allahumma sallallahu alayhi sallam the Yahya and Isa peace be upon them Isa is Ruh Allah so he's connected to life through spirit and Yahya's name means life their cousins so there's a there's the meaning of life in that second heaven third heaven yusuf alayhi sallam and he was given shatr al-husan he was given half a beauty half a beauty Hazrat Yusuf the women cut their hands because of Yusuf alayhi sallam but Allah our prophet was given all the beauty sallallahu alayhi sallam but Allah did not reveal it the way he did with her there's Yusuf because then no one would have been able to function so it was matched balance with his Jalal sallallahu alayhi sallam and then a fourth heaven Idris Enoch alayhi sallam we raised him to a high sublime station and then fifth heaven Harun alayhi sallam and in some hadith Harun also very handsome he had a very handsome presence a peace be upon him and sixth heaven Hazrat Musa alayhi sallam and seventh heaven Ibrahim alayhi sallam jameen resting is back on Beitan ma'mur and in the text of the hadith that 70 000 angels come out of it every day and they don't return and they're making the Tawaf the Beitan ma'mur and then Jibreel alayhi sallam up to the Sidrat al-Muntaha the furthest low tree and this is the end point of all knowledge so beyond is just indescribable and Hazrat Jibreel cannot go Jibreel alayhi sallam the supreme archangel that brings revelation down cannot go Sina Muhammad sallallahu alayhi sallam enters and now subhanallah the asr Allah is not located above but whatever it means in whatever way we can't imagine he's in the direct presence of Allah Ta'ala. Hazrat Musa alayhi sallam on Mount Sinai is Kalimullah he is spoken to directly in a mysterious way and the most pleasurable thing is to hear the the most pleasurable hearing is to hear the words of Allah Ta'ala he's Kalimullah he asked to see Allah Rabbi arini andur ilayk and Allah Ta'ala it was not destined for Hazrat Musa alayhi sallam so he lost consciousness when Allah Ta'ala ilayhi sallam manifested to the mountain he lost consciousness peace be upon him Sayyidina Muhammad sallallahu alayhi sallam according to Ibn Abbas that night I saw my lord he's the only one Sallallahu alayhi sallam in this life to be honored not just hearing the speech of Allah to have vision of Allah Ta'ala this is and this is the most pleasurable experience possible and this is the supreme gift in Jannah after all the other delights are experienced and the Allah Ta'ala asks the people of Jannah Allah Mujalna min Ahlul Jannah Allah Ta'ala asks them are you pleased is there anything more they say what else could we ask where we have all these we've been forgiven we we've given us your rahmah your we have all these delights is there anything more is there anything more then the veils are lifted and the people will behold their lord but our prophet Sallallahu alayhi sallam in this life is granted it Sallallahu alayhi sallam and then he's given the prayers a Salat amazing and it's 50 and so he comes down and on the way down Hazrat Musa al-Assam has the conversation what did your lord instruct you and when he hears it's 50 he has experience dealing with an umma that doesn't comply he says ask your lord to go back intercede ask to make it lighter and so then the prophet goes back Sallallahu alayhi sallam it reduced by five each time Sallallahu alayhi sallam goes back Hazrat Musa still ask him make it lighter ask him make it lighter he keeps on going back until it's five prayers a day and then he says I'm shy to go ask to again so it's five but it counts as 50 because every good deed is multiplied times 10 so it's as if we're praying 50 times a day when we do the five the five obligatory prayers the some of the unumma of Isharab the inward they say the Hazrat Musa because the nur and the prophet's face Sallallahu alayhi sallam it's so naturally nurani but imagine after the vision of Allah the intensity it's reflecting the nur of so Hazrat Musa that's what he wanted that's what he wanted so now he's saying no go back ask for lighter he just wants to see the face the more of that light it's bringing that light reflecting the light of Allah to Allah so this is our beloved prophet Sallallahu alayhi sallam and so amazingly in the next aya wa atina musa kitab you see Hazrat Musa is connected to this amazing event. Hazrat Musa alayhi sallam has a significant role please please some blessings be upon him and we granted Moses the book the Torah and we made it a guidance for the Israelites Allah takhidu min dooni wa keela look at the what's the salient message that Allah ta'ala brings out with respect to the guidance of the Torah for Bani Israel and therefore the Quranic guidance for us do not take a wa keel other than Allah and our prophet go back to Ta'if he was the perfect exemplar of tawakku ala Allah Sallallahu alayhi sallam and some of the ancient scriptures said that the Bani Israel had was Sammaituka al mutawakil I named you al mutawakil that's one of his names according to Abdullah Ibn Amr ibn al-Aas in the authentic hadith that the Bani Israel and the Israel they had this description Sammaituka al mutawakil what's the the meaning that Allah brings out of the Torah the at the heart of the Torah for Bani Israel Allah takhidu min dooni wa keela don't take a wa keel other than me so tawakil and tafweed wa ufawidu amri il Allah and this is what the prophet did in every event of the Seerah Sallallahu alayhi sallam but especially at this time right before Sura'an Miraj he gave his affair to Allah wa ufawidu amri il Allah and and one of the great imams of our tradition Abu Amr ibn Nujayd Abu Amr ibn Nujayd was one of the great great shiuch of Nisapur of the third century Imam Zahabi praises him he says he was sheikh muhadith imam you know he was a major major master of our tradition ibn nujayd the rahimullah was once asked by a student what is tawakil what does it mean to take Allah as your wakil and he said the very least of it is to have a beautiful beautiful opinion of Allah it begins with it begins with the beautiful opinion of Allah Ta'ala and another great master of Nisapur of that time Abu Atman al-Hiyari he says he says consigning your affair to Allah is to give what you do not know back to the knower is to give what you do not understand back to the omniscient and he says tafweed consignment is the precursor to rida contentment and the rida is the supreme door to Allah rida is the supreme door to Allah Ta'ala and so this principle of tafweed Allah ta'ala in the third this is monadah oh progeny because the bani israel are being addressed here oh progeny of those that we carried with Noah so connecting again Allah is connecting everything to earlier prophets just like on that night the prophet met nuj amongst all the prophets peace be upon them the progeny that we carried with nuj in the ark in the hukana abdan shakura abd again subhanaladhi asrah bi abdihi in the hukana abdan shakura it's amazing abudia slavehood and verily nuj alaihi salam was a an ever grateful slave abdan shakura shakur is higher than shakr shakur is grateful shakur is intensely grateful and the mufasereen they say about huzzat nuj alaihi salam if you eat hamid Allah and if you drink hamid Allah and if you wear hamid Allah whenever he ate something he said alhamdulillah whenever he drank something alhamdulillah whenever he donned a garment alhamdulillah again it's the oxygen of the people who know Allah it's the oxygen of the people who know Allah and that shukr that hakeemat hirmidhi said al shukr ta'alluq al qalb bil mun'im al shukr ta'alluq al qalb bil mun'im shukr is for the heart to be connected to the giver and this is what the prophet that night sallallahu alayhi sallam mazaq al basur wa ma taqaa his eyes didn't even waiver they didn't go astray because ta'alluq al qalb bil mun'im shukr is the heart to be connected to the giver and so ultimately that's what the salat is the salat is the expression of shukr the prayer is the expression of shukr what was the prophet given that night sallallahu alayhi sallam salat what's our ibadah that encapsulates all of these meanings a salat it's it encapsulates all of these meanings it's the way we show gratitude to Allah it's the way we trust Allah it's the way we consign our affair to Allah it's the way we supplicate to Allah it's the way we express our slavehood to Allah every virtue the way we what's the translation of it the salat and the prophet said sallallahu alayhi sallam you see the my supreme joy the delight of my heart the delight of my eye the same eye that saw Allah the same eye that saw Allah the the the deepest joy of that blessed eye sallallahu alayhi sallam in the prayer so it's a sunnah for us not just to pray but iqam at the salat and iqam at the salat is to work at it until it's the delight of our heart that's a paradigm shift that's a paradigm shift it's not just taking a break from it's not just putting a pause on dunya to do this obligation this is like just get dunya out of the way what else is left hurry up just get it out of the way and the heart goes to its delight and the the qurta'in this is a we should we should we should seek this aspire that the delight of our heart is the prayer and therefore by extension any remembrance of Allah ta'ala and that one of the great early imams yahya ibn mu'ad al razi he says whoever's joy is in the service of Allah all things will be joyed to serve that person and whoever's ever the delight of their eye is Allah Himself the eyes of every single thing will find their delight in looking at that person that's our prophet sallallahu alayhi sallam his joy was to serve Allah all of creation is so what an honor for us today to do anything small for the prophet sallallahu alayhi sallam what an honor what a joy any small khidmah we can do for him sallallahu alayhi sallam because his joy was serving Allah and then think of the joy of seeing the prophet sallallahu alayhi sallam think of the joy because his joy was seeing Allah is the delight of his eye was Allah so the delight of eye of creation is to see the prophet sallallahu alayhi sallam and that's in the greatest the greatest of the umma they Allah gives them vision of the prophet in the dream sallallahu alayhi sallam it's a true dream or if it's seen for someone and some even have it the ruh can have it while awake so there's wonders of this so we ask Allah to make us realized in these meanings we ask Allah that we fulfill the the way of our prophet sallallahu alayhi sallam in our own limited weak context that Allah ta'ala gives us the tawfiq to be true heirs of his way to be true it to be true people of it tiba of the Rasul sallallahu alayhi sallam true wholehearted deep following and emulation of the blessed messenger sallallahu alayhi sallam outwardly in the way we are inwardly in the way we are sallallahu alayhi sallam we ask Allah to give us the tawfiq to make khidmah of Allah and his messenger we ask Allah ta'ala to give us the tawfiq that the kurut and a'in that the delight of our eyes and the delight of our souls is in Allah and his messenger sallallahu alayhi sallam