So today we are going to start. We are going to start the next chapter in the Rial of Salihin. In the previous lesson we concluded our discussion on the chapter of repentance. And so we'll start with Babu Sabar, the chapter on a Sabar.
And as usual, Imam Anubuirahimah, he brings various Ayat from the Qur'an first before he provides the Ahedith. And within these Ayat we find these Ayat, from them can be extracted the main principles or the main foundations in relation to this particular, in this case it's a Sabar. So he says, So he says, So you believe And the difference in the meaning between these two, which the Shekh will discuss in Shallat ala. What the meaning is, Oh, you believe have patience and endure patience.
And not only should you be patient, but you should endure with these patients also. Then he said, That we shall certainly test you with something of fear and hunger and loss in wealth and in life and in provision of fruits, but give glad tidings to those who are patient. And indeed, he will give those who are patient that reward without any counting, without any counting. And then he says, That whoever shows patience and forgives, then indeed that is from the resolute of affairs.
And then he says, Seq aid by way of patience and the prayer. Indeed, Allah is with those who are patient. And obviously the Ayat which command with patience and explain patience and its virtue are very, very many and they are well known. So here the Sheikh, Raim al-Ota al-Ashikmuthi mean, he goes on to explain basically that the foundations in relation to Subbar first of all, are Subbar of Il-Lugha al-Habs, al-Habs.
So when we say the word as Subbar, what does it actually mean? Linguistically speaking in the language, what is the basic root meaning? The root meaning is through the word al-Habs which means restraint, to restrain oneself. And here, while Murad Bihi-Fishara hab-Son-Nafs al-Umarin-Salatha, so the linguistic meaning is to restrain.
But what does it mean in the Sharia, in the legislation? What is meant by it is to restrain the soul from three things, or to restrain and to tie the soul in three things. They are al-Awul al-A'tilah. The first in Allah's obedience, Atherni and Maharimalah, the second is to keep it away from the prohibitions of Allah, Asalith al-Aqad-All-Ahi al-Mul-Lima.
And the third is to restrain it in relation to the decrease of Allah, which cause pain or harm. The decrease that come to you, and they are dislikeable and they cause pain or harm. The shiks is Hadi al-A'tih al-A'tih al-A'al, and then he goes on to explain each of the three in a slight bit more detail. So he says, as for the first, al-A'wul al-Awul, and yes, Baral al-A'tih al-A'tih al-A'tih al-A'tih al-A'tih al-A'tih, that a person is patient upon Allah's obedience, because he says it involves physical effort, then it is hard, it is burdensome upon the soul.
And it becomes difficult upon a person, and that's why, the shiks doesn't say it's heavy upon the body, there is Allah just, so you feel tired, you feel sometimes incapable, maybe you don't have the physical, maybe you're tired and it's time for the prayer or something. So here there's this tab and there's adhes and things like that. And also, when you're in the shiks, you're going to feel a shiks, you're going to feel a na'h itil mahaliya, likewise when it comes to wealth, because worship is in terms of wealth as well, and people feel some hardship or difficulty, such as the issue of zika and the issue of hedge. And so in general, the obedience, the acts of obedience, whether they are in relation to the body, the nafs and the burden or whether they are in relation to the wealth.
So what do they require, the require for the ha'daju, ila, sabbrin, wa ila, mu-a'ana'at. So requires patience, but also undergoing hardship. You have to go through some degree of hardship, and that's why the shiks didn't go on to court hardship of burden of toil of struggle of effort of tiredness of all those things then the body and the soul You know to undergo that for the purpose of obeying Allah. This is the Sabar The second al-Ambar of Tharni of Sabar and Maharimala Beetho Yakuful insan nafsuhu ama haramalahu alihi Second is to have patience from the prohibitions of Allah in the sense that a person withholds himself from Allah's provisions Why because enough is amarabi so naturally the soul is created in a way that it prompts an individual to do evil It directs him towards evil and so a person he forces himself or your sub-bir al-Inan nafsuh He causes himself to have patience and an example of this he shakes his leg lying for example I'll kill him well wish feel more amalahat Lying or deception in dealings that you have like trade dealings.
It's a very easy There are many instances where you know that you can get away with lying Or you believe that you will not be found out or you know that you know the person you're lying to it could be your parents It could be your spouse it could be it could be anybody You know that there is no way for anyone to find out that you actually lied right and The soul is calling you to that and so you prevent yourself and you you know fight against your soul and you don't lie And likewise many instances where you have the ability to deceive somebody in a trade relationship or in some sort of more amalah Likewise were ekliil malil barthil the riba augere likewise you can consume someone's wealth in falsehood either by way of riba userry or some other means and a person wouldn't know All of these examples were sure will hammer or sorry Right stealing drinking alcohol all of these things from the various types of disobedience so a person He restrains him his soul from those things until he does not do them And this also obviously this also requires a type of struggle and a try a type of you know withholding the soul This is more of a like a struggle in the soul a mental struggle of the heart and restraining oneself from obeying these prompts of the soul which which prompts you to evil as for the third amalah Tharly so who's sabau allah alah ala ala ala ala ala ala al muhlimah It is to have patience upon those affairs from Allah's degree which cause pain which harmful Because the sheik says the Akadara Wola, the decrees of Allah upon a person, they are either mula ima, mula ima, or they are muh illima. So the first one mula ima are those things which are agreeable to a person. A person likes these things, they are likable, they bring him pleasure, they bring him joy, they bring him satisfaction, they bring him whatever it might be. This is al mula ima, meaning that the soul are these things that incline towards them.
And muh illima, those which bring pain, or which bring harm. So now, each of these two things, so basically everything from Allah's decree, is either the affairs which are mula ima, or the amulima. So let's take the first one, those things which are mula ima. For example, food and drink you eat food, you get pleasure from, you know, tasting and consuming the food, drink you of pleasure from, you know, the clothing that you wear and the things that you enjoy, all of these things, the scenery that you see and all of the things that give you pleasure and joy and things like that, these are affairs from Allah's decree which are mula ima.
So with respect to these things, the sheik says, al mula ima, d'hajjo illa shukur. These things require from us to be grateful to Allah. Right? So these types of decrees, they require from us to be grateful to Allah.
And being grateful, shukur is actually an act of worship, is a bada. So therefore, this returns back to the first type of patience, which is patience upon Allah's obedience. Right? So in other words, all of those things which are from Allah's decree, which are likable and a person is inclined towards them, which bring him joy, bring him pleasure, bring him benefit, bring him utility and things like that, these things are responded to by way of shukur.
And since shukur is itself is from a bada, then these types of affairs from the decree of Allah take you back to the first type of patience. Right? But the other one, which is the point of concern or the issue that we are discussing here, is the affairs from the father of Allah which are mula ima, mula ima, meaning that they are dislikeable and they are uncomfortable, they bring you harm, they bring you pain, they bring you loss and sense of all. So these are mula ima shuk says, beethwala, tula ima, al-insan, takun, mula ima, wa yuptala al-insan, wa yuptala, fimali, fimali, fimali, fakali, wa yuptala, fiy, wa yuptala, fiy, wa yuptala, fiy, mula, takun, mula, takun, mula, takun, sunta, fosh, right?
He is tested by, through his body, which is illness and ailments, he is tested by way of his wealth, by being lost or squandered or stolen, whatever I be, or he is tested with respect to his family, or he is tested with respect to the societies, he is in, and all other various types of, you know, trials, all of these, the shayk says, dahdju illa sabrin wa anartin, wa yu sabirul insan, wa nafsah, wa amma, amma, yahrumu, al-ihi, minidhahril jazah, bil-isan, awil kal, bil-jawari, right? So basically, a person in which, to all these things, he restrains his soul, he forces it to be patient, from doing those things which Allah has prohibited, right? From displaying like despair with the tongue, and, or feelings of the heart, or with the limbs, doing things with the limbs, all of these things are prohibited. So, once this is clear that sabar, the meaning of sabar, is restrained, and legislatively, it means to restrain the soul, to tie the soul in relation to three things, Allah's obedience, Allah's prohibition is keeping away from them, and patience upon the decrees of Allah, which are not likable, you know, to a servant.
Now, from the servant's point of view, the way the servant can respond, there can be four levels of response to these affairs, right? Meaning to the decrees of Allah subhanaHu Wa Ta-Ala. We're speaking about the specifically about the third check, now the decrees of Allah, which is likable. So, the people are divided into four categories in terms of how they respond, to what comes to them from the decrees of Allah.
So, the first one, Al-Hahlul-Ula, Al-Hahlul-Ula, Angi-Yat-A-Sahrat. The first one is that a person becomes angry. He is angry at what has befallen from the decrees of Allah. Well, Hahlul-Thania, An-Yasbir, the second is that he shows patience, well, Hahlul-A-Thir-That, An-Yar-Bar, the third is that he is pleased, well, Hahlul-A-Rabi-A, Angi-Yashkur, Angi-Yashkur.
And the fourth is that he is grateful. She says that these are four states in which a person can be in one of these whenever a calamity befalls him. She goes on to explain each of these three. She says, An-Mah Al-Hahlul-Ula, Angi-T-Sahrat, Im-A-Bar, Bihi, Ob-I-Lizan, Abhi, Ob-I-Ji-Wari, right?
So, the first one is when a person becomes angry. He can do that either with his heart. So, in the heart that is anger, there's resentment, there's, you know, something against the decree of Allah. Ob-I-Lizan, Abhi-Yashkur, he expresses it verbally now.
He expresses that dislike and that anger, that resentment verbally. Ob-I-Ji-Wari, he, or it can be displayed by way of his limbs. So, he says, for example, at the Sukhot, to be, right? In the heart, it can be where his heart, well, Yal-Bih-la, he is angry towards his Lord, and it is as if Allah's-A-Wajal has wronged him by way of this calamity.
Many people, you see, that they suffer calamity, they suffer hardship, and inwardly, although they're not saying it, but they feel as if they are a victim. They feel as if they have been oppressed by Allah and they are a victim and that they didn't deserve this thing. And this is, you know, this is, as we said, is prohibited. This is prohibited to even respond and to have this state or this feeling, to immediately feel as if somehow you're the victim of Allah's decrees or so.
No, this is prohibited. As for the Sukhot, this is one person from the tongue, and Yal-Bih-la, Bill Wail was the war. So, basically, he starts wailing and crying and, you know, for ruin and destruction and saying, Yal-Bih-la. And he makes all these phrases, or he reviles the time, you know, what an evil week, what an evil date has been, what an evil month it has been, so he starts reviling Allah and whatever is similar to that by way of his speech, right?
This is what he's implying. Once again, that somehow he's been wronged and things like that. As for Yal-Bih-la, the Sukhot, Bill Jawari, by the limbs, it is, for example, when a person starts slapping his cheeks or hitting his head with his hands or, you know, starts pulling his hair out like this or chairing the thought by things like this, all of this is prohibited. It's a sign of impatience and it's a sign of lack of firmness.
The sheik says that this condition that you see when people behave like this, either in the heart or with the limbs in the way that she described, this is, you know, this is the hell of the halirin, halirin. These are the people who are like halure. They are impatient. They are anxious.
They are in despair. They, you know, it's, so these people are the ones who have clearly been prevented from the reward of showing patience, right? So, they were not saved from any calamity, right? So, the calamity came to them, so they were afflicted by the calamity.
And then on top of that, they earned sin on top of that. So, now really it's two calamities. You have quite two calamities. The calamity of the thing that came to you, whatever it might be, loss of, you know, fear, hunger, loss of wealth, loss of life, loss of provision, or whatever it might be.
So, you've earned that, that the calamity has come to you. And then you've earned yourself an additional calamity by doing these things, which is now a moseba in the religion. So, you had a moseba in the dunya, you've now added a moseba in the dean. You've added that yourself.
And so, this is, you know, this is not good at all. The second, so this is the first type of response that you see in some people who have weak imman and weak certainty, weak reliance and so forth. Amalalalalalal moseba, this is your patience where you restrain the soul, even though you might dislike the moseba. Okay, so now we need to distinguish between the first one and the second one, right?
A believer does not have to be pleased with the makadhi, or the makadur, right? So, we have to distinguish between the thing decreed and the act of decreeing, the act of decreeing, right? In the first one, the first person who feels somehow, he's the victim, Allah's oppressed him and so on and so forth, this person is finding fault with the action of Allah in decreeing the thing upon him, right? Allah decreing the thing upon him, right?
There's a difference between that and between you disliking the thing decreed, right? So, for example, a person can dislike illness, you know, he can dislike loss of wealth, he doesn't like wealth being lost, he can dislike death and things like that, all this, there's no issue, this is not unlawful for a person to dislike those things which are dislikeable from the decrees of Allah. But we have to distinguish as the scholars of the Muslim, as the scholars of the Sunna explain, such as Ibn Al-Bayim discusses this, and Imam Asat discusses this, and others, they make a distinction between the kadar and the makadhi, right? The kadar and the makadur, right?
The makadur and the makadhi is the thing decreed, and the kadar and the kadar is Allah's act of doing the decreeing. So, whatever Allah decrees, there is wisdom in that, there is benefit in that, even if you cannot see it, there is justice in that, there's hekma, there's other, there's things like that, in everything that Allah decrees, meaning his act of decree, because he's doing so for a wisdom, and it is justice, and it is, you know, so and so forth. But as for the thing decreed, the makadhi and the makadur, then a person doesn't have to like it, right? Because the soul is not, you know, inclined towards things that bring harm to it from a worldly sense.
So here in relation to this, the shiks says, the person, you know, he does not, he doesn't have to like the makadhi, there's no obligation upon you to, yes, I have to be pleased with it, after like, you know, there's an obligation. You can dislike it from the angle that it is from the makadhi and the makadhi. But he does not love it, he does not like it, he's not happy that it happened, but he causes his soul to be patient. And he doesn't start speaking with the tongue, and not as he do things with the limbs like we saw in the first, example or in the first category, nor is there anything in his heart at all that somehow Allah has wronged him, and you know, he's the victim.
And so therefore he is Sabir, he's Sabir, but he dislikes what happened. This is the second, right? So the first one dislikes what happened, dislikes with no problem, he dislikes it, but then he dislikes that it was decreed upon him. He's angry with the decree of Allah.
The second one, he's not angry with the decree of Allah, he knows it's from Allah. So he's having Sabir because he knows Allah decreed it and Allah willed it and so on and so forth. So he's forcing his soul with the restraint not to do things with the tongue with the limbs with the heart, but he doesn't like it. And he can do that.
There's no fault or no sin for disliking something that occurs from the decrees of Allah. Now the third one, hello, hello, Shrijal, is already on your kunal in San Monshali, insad, who will be heard in the Hul-Moseba, right? The third one is actually pleasure, a person is pleased that, you know, and his heart is open, that this calamity befell him. So this person, he's completely pleased with whatever happened, it's as if he wasn't afflicted with anything, right?
So before the calamity came to him and the moment after the calamity happened to him or the hour after or the day after, he's exactly the same, before and after, it's as if nothing even happened to him. Why? Because he's pleased with the calamity and he's pleased because of understanding because of, you know, he understands that the creed and he understands that whatever Allah wills, it is beneficial for a servant in all of the affairs of the servant all of the affairs of the servant there is good. So either he's grateful or he's patient either whichever of the two, he meets all the decrees of Allah with this and he's pleased.
The third, well, hallelujah, a shukur is gratitude. The fourth state is that of being grateful. He's grateful to Allah for this thing that came to him, this likeable thing from Allah and the Prophet of Islam, when he saw something that he disliked, he would say, Allah, so he's being grateful to Allah, Hamdulillah, all praise his due to Allah, no matter what situation we might be in. So this shukur is what's the reason for the shukur of the Sheikah to explain?
It's because Allah'su al-Jal has, when a person shows patience upon a calamity, then Allah rewards that person with a reward that is much greater than the thing which afflicted him. That's why he's happy, that's why he's grateful to Allah. That's why the Sheik says that it is mentioned by some of the female worshippers, the righteous female worshippers, that she was afflicted with something, some sort of injury or something on her finger, or lots of her finger or something like that. So for Hamdulillah, so she praised Allah, for that, and so the people said to her, how are you praising Allah and you suffered this calamity?
And you know, whatever has happened to your fingers happened, she said, in Halawata, Adjureha and Sattini Mirahrata, Sabriha. She said, indeed, the sweetness of the reward has made me forget the bitterness of the patience I had to show, right? So the sweetness of the reward has caused me to forget the bitterness I had to go through for the patience over it. So then after this, this is the introduction really establishes the foundations of Sabar, the various, so what do we have?
The things in relation to which Sabar is shown, which is obedience to Allah and keeping away from the prohibitions of Allah and then the Akkadar of Allah, the decrees of Allah which is either being shukar, having shukar, showing shukar being grateful for the things that are likable or having patience for the things which are dislikeable, right? Then in relation to the individual, the person in how he responds to the decrees of Allah so Allah, then it is of four levels, the one who is angered, the one who is patient, the one who is pleased and then the one who actually shows gratitude, who is actually grateful. So now the shuk was on to look at the Ayat that were brought by Imam Anawi Rahimul-O-Tala and so he says, tlumma sakal mawli for Rahimul-O-Tala, Allah, Allah, Allah, Allah, Allah, said the three things in which they are So he says that the author brings Rahim Alawi Rahimul-O-Tala verses in which there is encouragement to patients and praising those who do patients. So in this Ayah, there are four things which are mentioned.
So Allah, he ordered the believers, why? Because the believers are possessors of iman. Those who are possess of imman, they are addressed by commands and prohibitions. Why?
Because a person of imman, he benefits from the commands and the prohibitions. And due to this imman and the nobility of this imman, they were commanded with four things. Isbiru, wasabiru, wa rabi tu, wa ta kuloha, la la pum, tofleon. She goes on to explain that each of these things, he says, as for a subber here.
He says, for subberu and immanseer, subber is here. So the word isbiru is the command to subber. And subber is to have subber away from disobedience. So the first one isbiru, the first command here, yah yuha lalina amunu, isbiru, this specific command is to be patient from disobedience, in keeping away from disobedience.
Then he said, wa sabiru, wa sabiru. This now is al-mo-sabara. There's a slight change in meaning here, different meanings, different verbs, different nouns, verbal nouns. So we have sabara and we have mo-sabara.
The shayk says al-mo-sabara, al-ta-a, is in relation to obedience. Is in relation to obedience. Remember we said before that the translation of this ayah would be, oh, you who believe have patience and endure patience. So al-mo-sabara is to endure patience, which is to keep being patient over and over and over again.
All the time, all the time. This is al-mo-sabara, al-ta-a. And the third one, wa-rabi-to, wa-rabi-to. And this means that the shayk says, wa-rabi-ta, kafrat-to-lhir, wa-tah-buh-lhir, wa-tah-buh-lhir.
Right, so the third one is an abundance of good and continuously following good with another good. Right, so each of these are like different levels. The first is to keep away from sin, the second is to endure patience by doing the act of obedience, and the third one is then to almost like, you know, to continue and to be plentiful in the actual actions of goodness. The shayk says, wa-tah-kwa, and the fourth thing at the end, wa-tah-kwa, wa-tah-kwa, yah-om-o-dah-lhir-k-kula.
So the fourth one that he mentioned at the tah-kwa is something that really encompasses all the previous, through the all come together. It's as if, as the shayk was on to explain, that really, at the tah-kwa is the general thing that encompasses the has, the specific things that came before. So in other words, the shayk says that, fasbiru and maharim-la, la-tah-fah-luh-tah-jannah-buh-hah, wa-tah-dah-dah-r-rah-buh-hah. Right, so have patience away from Allah's prohibitions, do not do them, keep away from them, don't come close to them.
And he says that it's known that a sabbar away from disobedience is, it's, it's, it's, it's, it's, it's, it's, it's, it's when, when a person is prompted to do it, right? When a person isn't prompted, then there's no need for patience. Like if we just, walking around, there's nothing passing through your head and no impulse comes to you and no desire comes to you and, then there's no patience here. There's no patience here.
Patience is when, as the shayk says, illah-hat illah-hin-afs. When the soul calls you, invites you, you are prompted. And, you know, but as for when nothing enters your mind, al-amtah-tah-ra, al-a-buh-luh-luh-tah-luh-mah-suyah, fala-yuk-al-in-nah-hu-sab-ra-an-ha. And as for when there's no prompt, there's no impulse, there's no call, there's no desire, leading you, right?
Then you don't say in that situation what a patient person, you know, he kept away from sin and he doesn't say no. The patience here is when you are fighting against your soul and you are restraining your soul from disobedience, when there is an impulse to it or there's an invitation to it, either from within your soul or it could be from other people, as well as the people who invite you to participate with them or they prompt you, but you restrain your soul. What am I supposed to say about here, al-a-tah-ra? So, mo-sab-ra, now this is in relation to obedience, because, what does the shayk say?
This is al-a-tah-fih-am-ra-an. This is because obedience has two elements to it. First one, fih-alun. It is like a deed, an action, yotak-al-hobih-hil-in-san, wau-yul-ul-sim-un-afs-h-hobih-hi.
The first aspect of obedience is an actual deed. There's an actual deed that you need to do and you force your soul, you make your soul, to do that deed. And the second one, the second is the actual difficulty that it has on your soul. So the first is just the physical, like physically you have to do it, right?
You have to get the body to do it. The second now is like internally the struggle and the difficulty on the soul because just like when you keep away from sin, there's an internal struggle taking place, right? In the same way, when you need to force yourself to do an active obedience, there's an internal struggle in you, you know, like your mind and your heart, making your body to do the thing that it needs to do. So there are two elements.
One is the actual deed, one is the struggle, the difficulty, the toil, the effort on the soul internally to do that. So for that reason, she says, this is why to have patience upon obedience is more excellent than having patience away from disobedience. And this is why, this is why Al-Azur-Jal said here in this, Ah, Sabiro, he said, what Sabiro, Khanna had done you Sabiro, Khanna, you Sabiro, in Saan, Adou, who of in Italy, well, you had, right? So the reason why this word, a Sabiro, was used, the noun, Mo Sabara, is because it's like a person when he's involved in a battle in Italy and you had, then it's a never ending defense of yourself and fighting the enemy.
Like it doesn't stop, it just continues again and again and again. You fight this one and you move to that one, another one comes in, you deal with that one, another one comes in, this is why, this is the meaning of al-Mous Sabara. And that's why that Ayyaw is used, that word, or that word was used, to indicate al-Mous Sabara in relation to obedience, this is Atar. So the first one is Guru and in mercy, the second one is Sabiro, meaning Al-Ach-Tah, and the third one were Rabi-to, the shaktizu Amal-Mourabat, Amal-Mourabat, for here, Khasratul-Hiri, Walistim-Rah-Ru-Alihi, Walih-Yahad-A-Jah, Afil-Hajith, and also Linahi-Saul-Nahi-Saul-Nahi-Saul-Nahi-Saul-Nahi-Saul-Nahm.
So this meaning here is an abundance of good and persisting upon that good. And that's why there has come in the hadith of the messenger of Allah, Salaam, when he said, Isabah, Wul-Wul-Wul-Door, Al-Ach-Tah-Ru-Hiri, Wal-Kah-Tah, Wal-Kah-Tah-Ru-Hul-Hul-Hul-Tah, Ila-Mazajid, Wantih-Daru-Saul-A-Tah, the Salaam, Fadah, Yukum-O-Ribat, Fadah, Yukum-O-Ribat. So he said that doing the Wul-Door, you know, like proficiently and well, despite difficult circumstances, it could be cold, it could be the water, it could be cold, it could be, you know, there's a bit of struggle involved. And taking abundant steps to the Masjid.
And waiting for one prayer after the previous prayer, meaning remaining in the Masjid for the next prayer, he said, That for the Al-Ach-Maw-Ribat, for the Al-Ach-Maw-Ribat, that is guarding the frontia, that is guarding the frontia, meaning that you are guarding the frontia of good deeds. You are constantly engaged in making sure that good deeds are not lost, and you are on, you know, you're on, you're on, you're on it, you are... And she says, Right, because you are repeating over and over again, and you are abundantly performing them. As for the fourth one, so these are three things which have come, Isubiro, Wasabiro, or Abi-to, who are not talking about the word, in the word of the word, As for the word that incorporates all of that, the word of the word, the word of the word, the word of the word, the word of the word, the word of the word, the word of the word.
So as for the word, it is to take for oneself that which will protect you from the punishment of Allah. And what is that thing? It is to do what Allah commanded and keep away from that which he prohibited. And so this word, the word at the end, as the Shek says, So here, So here, It's from the angle of adding something general, general, that encompasses what came before it, You know, adding that to the, to the, to the, to the house that came before it.
So then he says, Then at the end of the ah, he said, right? He explained that whoever establishes these four things, They are a cause for his success, for his felicity. And the shiks is, well, phallar, kali matun jami, attun toduru, ala shayein. So this word, when we hear the word phallar, we hear it in the adhan, you know, come to felicity, come to success.
What exactly does the word phallar, what does it mean? There are two meanings that it revolves around. Ala, hosulil matulub, so the first thing, phallar, it means that you attain the objective, whatever objective you are pursuing, it is to attain the objective. In our case, ultimately, it is paradise, right?
It is paradise. And wa alla, wa alla najat, minal marhu be. And the second is to be delivered from the thing that you are fleeing from. These two meanings, they enter into the meaning of felicity and success, right?
So it is, it is, it is to acquire the thing that you are pursuing and to be saved from the thing that you are fleeing. And when these two things together, these two meanings enter into the manner of phallar, al phallar. So the shiks is, ala shosulil matulub, wa alla najat, minal marhu, from the, from the, from the, from the, takala, al-zawajal, ha-sala, lahum, matulub, wah najat, min marhu be. So this is the first ayah, the ayah, which is at the end of surat, early imran.
Waham, al-ayah, a-fah-nah, the second ayah, fakala, rahimah, lahu, al-alah, imahm, nahu, wah, wah, wah, wah, wah, wah, nahu, wah, wah, nahu, wah, nahu, wah, wah, nahu, wah, nahu, wah, nahu, wah, nahu, wah, nahu, lil, wa-ilat, wah, saba-bun, lil marhuatir, wo-mah-rawa, wa-wah, wah, wah-wah, wah, wah, wah, wah, wah, wah, wah, wah, wah, dun, wah, yahu, wah, So, although the sheikh is saying here, and, you know, a person would understand from the ayah, that the thing that we feel the most is, you know, loss of life, loss of wealth, you know, and illness, uh, this or that, whatever it might be. And we feel these things naturally. But really the, the smart and the intelligent person, what is he fearing the most, it is fearing the sin and the effect of sin, because as the shei-s, as the shei-s al-sala, Because a de nub, saba-bon, seba-bon, le culle-le-de-laat. Every war, every calamity, every thing that comes, the sins are a cause of that.
They are a cause of every danger. They are a cause of every fear. They are a cause of the punishments in religion and the punishments in the world. Punishment in the religion means the weakling of your imand, the undermining of your imand and all the things thation you know harm your religion and erode your religion, and al-uh-huberte, ad-dunyawiyah, those punishments that relate to the world, which are the calamities that come to the world, This is the greatest of all things that should be feared more so than the worldly calamities Right sins why because worldly calamities you can force yourself to have patience I mean, this is pure God that I've lost upon all others nothing you can you can really Do about that.
This is the other walla, you know, you have an illness, you know, it's just raw. It's summer you can deal with that however, the you know the the issue of of Being punished by way of sins whether in the world or whether in the religion then this is the tremendous calamity Then the she goes on to mention al-jure Yubutala, Yubutala, Biljour and he says al-jour when we speak of hunger it actually carries two meanings and this is quite an important distinction made by the shear She says al-himulala, al-mahul, al-hul, al-hul, and Yurah did Allah, his man who fell e-bad, wa-bad and Whoa, wa-bad, will jour be haith, wa-yah, kulul, insan, wa-la, yah, sh-bar Right, so he says the first type of hunger is like a type of it's like a type of epidemic that Allah You know, he brings about but it's an epidemic of hunger What does it mean? It means that no matter what a person eats he's not satiated. He doesn't feel full He doesn't feel like he's still hungry and there isn't any baraka or blessing in the actual provision of the food She says that these types of things have actually have actually happened within within lands And you know, sometimes the people use the word sun, you know, they say that it's the The year of the hunger for example Yurah, kul, insan, sh-al-kabir, wa-la, kina, wa-la, yah, sh-bar, wa-la, A person eats a great deal, he still doesn't feel satiated A person eats a whole, you know, like a packet of dates or a carton of dates In a single goal, he doesn't feel satiated and he eats bread Large amounts of bread, he's still not feeling satiated, he's not feeling him Right, because of a disease, not a disease in the common sense of the disease But a disease of hunger, right, it's the hunger that's set in the people as a type of, you know, like a type of epidemic This is the first type of hunger, no matter what you eat, you are still going to remain hungry And this is because obviously the baraka is removed and, you know, things lose their vitality and things lose their nutrition And this is because of the sins of mankind, and that's why historically speaking, we know this is something recognised by the scholars of the Muslim There used to be a time in the time of Amor bin Abdul Aziz, I believe, or shortly after When there was a in the Or made Caliphate, I believe, where there was a chest and from that chest was taken out a date stone Or there was, sorry, there was a barley seed, a barley seed, it was the size of a date stone, right, it was like that big And on it was written, on it was written, somebody actually wrote on that seed Something like the matna is harka, the kana yambut, we are yamil, Adal, right, with the meaning that this is how it used to sprout or grow in the days of justice When the days there used to be Adal, right, meaning in the time of the lohulafah who came before And so as we know, as time goes, you know, time goes, we see the baraka is generally removed People have a lot of prov- in fact, just like you've seen these nations today People have so much provision like in America, they have so much provision, but they are actually malnourished They're malnourished, they're not getting the nutrition that they need, the bodies are still hungry, even though they are stuffing the bread and everything else that they're having It's because it's all just calories, empty calories, the nutrition is not actually in there And that's because the baraka is removed, so this we can actually see an example That what the shakers alluded to here of this epidemic of hunger, we actually see it and recognize it, it's happening in nations The second and now we'll find the mineral jure, the second type of hunger is where obviously this is now in relation to famine and droughts and things like that And so the crops do not grow and the provision is less, the people are not getting to eat And therefore they're actually hungry in the proper sense of the word, the absence of food that they consume So this is the second type of hunger that the people have put to trial with The third, the shaker was not the same, well not the same and well And a decrease in wealth, meaning the shaker says, where the ummeh told to serve.
So this is an out-to-do with economy. the shaker said that this is economy. In the sense that the economy declines, there's lack of provision, there's poverty, The economy is delayed, it is in advance And the governments, he says, they are imposed with debts, which, you know, the reason why these debts happen is because of other reasons that Allah Zawajal He decrees as a trial and a test. And this is what we see in many of the Muslim nations, they are put to trial with drought and with famines.
And even though they have tremendous riches under the ground or whatever it might be, minerals, resources, but they are so laden with debt that they are unable, Or they are unable to make use of those resources because of the debt. And all these different reasons as the shayk says, Well, as bourbon, you're called to Allah who has the word, you're going to learn to learn to learn to learn and these are things that Allah decrees in order to put people to trial. So this is a male of, so this is at the level of a nation and also be at the level of the individual, you know, your wealth, a decrease of loss in wealth, either by loss, by wrongly spending, by theft or whatever it might be. So at the individual or the nation level, we are put to trial.
Then he said, well, unfus, I am out. Likewise, put to trial with the souls. This is death. In the sense that a person could be the shayk gives an example, there could be an epidemic, for example, and it causes them to perish.
And this happens, the shayk says, you know, we have been informed and reports have been brought to us, even in this land, meaning in the land in Arabia, in nudged where you have these outbreaks of disease. And you see, you know, countless number of people, they die even in the same household. We find that like 10 or so might die. And then the next day, more die in the same household.
So this is the trial of death. She goes on to explain how to be lots of funerals, you know, there'll be like 10, 12 funerals in the masjid, in the Jami, in the large masjid, in Oneza. And this is how it is, right? So different ways death comes to you either by way of an epidemic here or it could be other means.
Then Allah's Ojil, he said was themarat, meaning in terms of provision, meaning that there isn't famine or hunger as such, but there is a decrease in the provision. Right, the scarcity in provision, so it's not as anybody's hungry, but it's less. So here the baraka is removed from the land to the vegetation, the date palm trees and other types of trees. And so here Allah's Ojil is putting the servants to trial by these affairs, the Uliy'a pahum.
So the shayk mentions the part of the area. All right, these are affairs, Allah puts the servants to trial by these affairs in order that He may give them a taste of some of what they have done with their hands, meaning of sins, in order that they may return back to the truth. This is from Allah's mercy. That when people commit sins and disobedience, trials and tribulations descend through these things, through hunger, through fear, first through hunger, decrease in wealth, decrease in life, decrease in provision.
and people have put a trial that makes them return back to when they taste the pain and the suffering then they turn back to Allah Subhanahu wa ta'ala. This is like a correction that Allah's from his mercy. He punishes his servants in that manner out of mercy for them so that they return back to the right way. So, Sheikh says the people, they face these calamities, Bidarajahitin, Mutinawwara.
So people face all of these calamities that come to us, mentioned in this Ayah fear, anger, loss of wealth, loss of life, loss of provision, by different ways, different degrees, different levels. There is at the sakhut as we mentioned, anger, there is a sabhar, which is patience, there is aridah, which is pleasure or there is a shukr as we stated previously. And then after that what Allah Subhjal say, he said, after mentioning all these things, he said, Wabashir is Sabirin, give blood tidings to those who are patient. Who is being addressed, it is the messenger of Allah Subhalaam, he is being addressed, but it also applies to those after him.
It is as if it is being said that everyone to whom this shidab, this address in this Ayah is reached, then let them also give blood tidings to them. So we all ordered to give blood tidings to them, to the believers, Wabashir is Sabirin. So in other words, meaning is Yamuhammed, Sallalu al-Sallam, wa. Aabashir Yamuhammed, Wabashir Yamu al-Yaamu al-Yaamu, Haddal Kalam as Sabirin, Al Al-Asbirun, Al-Al-Aul-Al-Hadha, Al-Ballwah.
Al-Hadha, Al-Hadha, Al-Hadha, Al-Hadha, Al-Hadha, Al-Hal-Ballwah. So give blood tidings, O Hamid, Sallam, and give blood tidings to whomever this reaches to the patient ones who have patients upon calamities, and they do not become angry, or rather they face them with patience or they face them with pleasure or they face them with sugar, right, as we've already established. And then he says, Allahidah isa-as-a-batum-usibatum-alu-in-al-illah, he wa-in-al-illah-he-raj-on. So he said, Allahu-in-al-illah.
So if a calamity befalls you, you say, in-al-illah, we belong to Allah, because as servants we acknowledge that we are from the dominion of Allah. We are mul-kun-illah. We are owned by Allah. And Allah does in his kingdom and his dominion, whatever he wills.
That's why the prophet, Sala-la-wislam, he said to one of his daughters, he said, in-al-illah, himah-ah-ah-wala-hu-ma-ah-ah-ah-ah-ah-ah, right, on the occasion of a death. That to Allah belongs what he takes and to him is what he gives. It all belongs to Allah. It all belongs to Allah.
And so you and we are simply, we are mul-kun-illah-rebic. We are simply something that is from the dominion. We are owned by our Lord Azawajal. And he will do whatever he wishes according to whatever is from his wisdom.
Then at the end, he said, well, inna-illah, he is our own. So we belong to Allah, then to him shall we return, meaning that we now acknowledge that inevitably we are going to meet Allah and he is going to reward us, right? If we are angry with his degrees, then he will be angry with us. And if we have Sabar, if we have Sabar, then Allah Azawajal will reward them for the Sabar, in his calamities, and he will give the person tremendous word.
Then he said, continue in the passage, Ula-ikal-i-kah-al-i-him-salawat-um-ar-bihim, wa-rahmah. Then he said, they are the ones who have salawat from their Lord and mercy, meaning those who are patient. And then she goes on to Ula-ikah-um-al-mah-dun and they are the ones who are rightly guided. She then goes on to mention, just to finish with this point in Shallat-al-al-a.
He talks about the meaning of salawat here, what he says, Ula-ikal-al-i-him-salawat, wa-rahmah. Some people say that salawat, when we say salawat, as it relates to Allah, it is rahmah. The meaning of it is mercy. And when we say salawat, when the angels do salawat, then it is do-ah.
And when men do salawat, then it is al-i-stig-var, it is seeking forgiveness. So depending on who the salawat is ascribed to, it carries a different meaning. So the shaykh is saying that some people say that salawat, when it is ascribed to Allah, it means Allah's mercy, rahmah. But shaykh says, this is not correct.
This cannot be correct. Why? Because in the Ayah, Allah's ojal, he distinguished, he said, Ula-ikal-i-him, salawat-um-al-i-im, wa-rahm-bihim, he distinguished between salawat and between rahmah. So there are two different things.
If they were the same thing, then the distinction would not actually have been made. And so the shaykh says that the meaning is something other than a rahmah. It is not the same as a rahmah. And it just simply means that Allah mentions that person and praises that person with goodness in the highest company.
So the shaykh can finally discuss one last thing here, I can finish with that in Shallat-al, which is, can you send the salawat upon someone other than the Prophet Salawahu Alaihi Wasallam. And Shaykh says, numerous views, some of them say, yes, you can send salawat upon whomever you want, some of them say, no, it's prohibited, and some of them say, well, you can see it, but only in a specific context. So the shaykh says, what is correct is that you can send salawat upon anyone as long as it follows the salawat upon the Prophet Salawahu Salaw. So for example, we say, Ula-mashanli, Allah Muhammad, wa-rahm-ad, wa-rahm-ad, right?
So here, we made the salawat upon Muhammad, so first, then we can add wa-rahm-ad, wa-rahm-ad, wa-rahm-ad, this is what we call tab-ahm-ad, right? This is what it follows from the salawat upon the Prophet Salaw'al Muhammad. This is permissible to do, and likewise, another way we can do it is when there is a reason to do so, right? So, in Attwoah, Ramadan in Surat, uttobah, Allah TEAM COBists, spoke in Arabic, Al Ahnul-Too Sav!
Behold, saying that the Prophet contains Allah will be added here, for any reason, when it's not 376, the Prophetreek rules Senators who would not believe him, would not give And then you command it and then, sallallahu alaykum, I mean, send sallahu upon them. So what is the sallab that when someone gives the salladhaqah, then you can send, you can send salat upon them, you know, you say, Allah, m'sali, Allah, foran, right? So if someone comes and I was giving charity, then you know, you take the charity, you know, you come and say, take my charity, distribute it to the poor, then you say, sallahu alayk, sallahu alayk, why? Because here the sallab, for which we are sending the sallad upon someone other than the messenger of the sallam, the sallab is found in the shari'at, found in the ayah, because in the ayah, the message was commanded to wa sallallahu alayhiim, to those who came and give the sallabqah.
So when we have these two reasons, when there's a reason, either taba'an, so we send sallahu alayhi wa sallam, to mention others after him, it could be the family, it could be other prophets, it could be, you know, or we can do it for a sallab, a reason, and one reason is found here when one gives charity. So this brings us really to the end of, we'll stop at the ayah, the sallab, the shay'at goes through, but we'll stop at that point, but today's lesson, sallahu alayhi wa sallam, continue, in the next lesson, with the third ayah mentioned by an awai, and now we're in