So today is our 28th lesson in the series on the commentary on how to make a video on how to have a sallahim and it is the 11th lesson on the chapter on patience and in the previous lesson we looked at the hadith of al-qabaab bin al-arat and this is the hadith when the companions complained about the persecution from the mushir keen and the messenger of Allah who will advise them to be patient he gave the example of prophets in the past or people in the past believers in the past would be taken a pit would be dug for them and they would be placed in there and cut in half and that would not make them leave their religion and he said well al-qin al-qabaab bin al-taste al-qabaab bin al-taste al-qabaab bin al-taste people. So we looked at that hadith and we looked at the hadith also the famous hadith that relates to the lulahu isira the man who challenged the integrity and the justice of the prophet sallahul al-alihi was sallahim and the shahid in that hadith the point of evidence in that hadith is that the messenger of Allah sallahim was subject to you know this type of abuse and criticism and he remarked that may Allah have mercy upon Moses upon Musa because he was harmed by much more than this and he had patience so those two hadith that we looked at in the previous lesson again the showers or they demonstrate to us patience in different scenarios with different situations patience in the face of persecution persecution, patience in the face of when your justice, integrity and uprightness is being challenged and you know and accused and questioned and you in this case it is the messenger of Al-Asalam. And you know who would be just if the messenger of Al-Asalam is not just. But these are scenario and situations in which patience is required.
And so this brings us to today's lesson, Hadith number 43. And this is Hadith of Anas, Arun al-A'lahu, and who, Paul, Paul, Arun al-A'lahu, and his son, Al-Asalam, Al-Asalam, just as Al-Asalam, he said, And when Al-Asalam, he said, He said that when Al-A'lahu, Desai is good. When Al-A'lahu, once good, for a servant, he hastens for him the punishment in this world. And when Al-A'lahu, once evil, he desires evil, for his servant, then he withholds, he holds back from his sin, meaning from punishing from him for his sin, until he takes, unless he takes him to account for it, unless he punishes him, until he punishes him on the day of judgment.
And then also, wakal and abiyosalal lahu alihi wasalam, in idam el jazat, muha idam el bala, wah in the lahata ala idah ahab bakal and abit alahum, verman a radiyah a phallahoridah, wonansaritah a phallahusotah. So he said, indeed, the greatness of the reward is with the greatness of the trial, the greatness of the tribulation. And indeed, Allah, the exalted, when he loves the people, when he loves the people, he tests them, he puts them to trial. So, whoever is pleased, meaning whoever is pleased with that trial, then he will have pleasure, meaning Allah's pleasure.
And whoever is angry, whoever becomes angry, meaning angry at the fact that he got put to trial and his tribulation, then he will have anger, meaning Allah will be angry with him. So, regarding these two hadiths, shaykhim, rithimim, or haimulah, he says in his commentary, al umur, kul lohar, bhiyadilah, he has a wajal, wabi iradatihi. That all of the affairs, they are in the hand of Allah, the mighty majestic, and his wish. So everything, all of the affairs are in the hand of Allah, supanu ala, le'an Allah, hata, ala, yakul, anafsehi, fa'alu lemah, yurid.
Wiyakul, in Allah, yaful, ala, mah, yasha. This is because Allah, the exalted, he said, about himself, the doer of whatever he wills. So Allah is the doer of whatever he wills. In Allah, yaful, ala, yaful, ala, yasha.
Indeed, Allah does whatever he wills, in another ayah, bakul, lohmur, wiyadilah. So therefore, all of the affairs, they are in the hand of Allah, supanu ala. He goes on to say, well, insanu, lah, yakulu, minhata, wumashiyah, wutak full, wadib, fachilah ala, wuabi, abdi he, ala, hai raajalah, wu ba fdunya. Inmabi mah, ali he, obi ali, obi enoughi he, obi hai aden minh, dasilah, wi he.
He says, when a man, he says we know that man is not free of error, and sin, and deficiency in fulfilling the obligations, whatever is obligatory. So when Allah wants good for his servants, he hastens the punishment for him in the life of this world, meaning for those errors, for those deficiencies, for since he hastens the punishment for him in the life of this world and so that punishment afflicts him either in his wealth, in his mal or in his family or his himself or with someone who has some sort of connection with him and this is because these types of punishments which are brought forward to the life of this world then they expiate the sins, so when Allah punishes you, that punishment is an expiation for your, for your past sins So he says, when this punishment is hastened and Allah expiates the sins of the servant then the sin has been paid for Meaning that you have now given your due measure and you will not have any sin and you don't have any burden on your shoulders When you meet Allah subhanahu wa ta'ala and so Al-Arahul al-Mazahi wa-Allaiah So basically the afflictions and the calamities of purified Him until even even Allah subhanahu wa jal at the point of death Even at the point of death Allah subhanahu wa jal might give a servant a severe or a difficult death meaning In the throes of death when you die There's some severity and difficulty that you experience right at the last moments of death and that difficulty that Allah gives to you is because The servant maybe has maybe he has a sin or some sins which are left Which is not been cleansed of so as a mercy from Allah before he leaves the world Allah puts him through that difficulty even in the last moments of his of his life in order to make in order that He leaves the world at the yahroj yahroj yahroj yahm nadunya nakhi and minadunubh Wuhadi yinimah the anadabadunya aha wannu minadabil arahirah So he says that Allah does this with the servant so that when he leaves the world he does so Completely purified of sin and this is an ema because to leave because this is because the punishment of the world is much lighter than the punishment of the hereafter however the shek says when Allah desires for a servant evil he will give him respite and was the rajahu and maybe he will give him like a long rope and give him respite and shower him with favors and You know repel even harms from this person and This person may be deceived into thinking that because all of these bounties and favors and he has no afflictions in his life He's not put to trial and everything appears to be good and he's being showered with Allah's bounties and favors Then he begins to rejoice and effectively he is you know he's deceived so then he ends up meeting his lord eventually Why he is drowned in sin he's drowned in sin and with evils So he's punished now in the hereafter and we ask Allah for pardon So he says why the Volana 1800 Oh So when you see a person like this he is very brazen and open with disobedience Allah and Allah has protected him from suffering any calamities and hardships in his life, in his wealth, in his person, in his family, in the affairs. And you see him being showed with bounties from Allah subhanahu wa ta'ala, the bounties of wealth, the bounties of offspring, the bounties of security and all these other things. They know that Allah wants evil for this individual, Allah wants evil for this individual because Allah delayed the punishment for his sins for the hereafter.
And when the hereafter comes, then the hereafter is much more severe. Then the she goes on to say that in this hadith, it is said in in Aida maljussa, m'arida milbala, that indeed the greatness of the reward is alongside the greatness of the tribulation. So every time the shek says the tribulation is greater, then the reward is greater. And so the easy tribulation has a slight reward and the severe tribulation has a great reward because Allah's Ojal, Le'an Allah has the Ojal, Lou Fadalin, Allah is the one who has bounty, he's bountiful over the people.
When he puts them to trial with severe trials, then he gives them a tremendous reward. And when the trial is you know is easy and light, then the reward will also be easy and light. Then in the hadith, in Allah, hadith, either hab bachamman, ibu talahum, humanarawliah, fallah warida, woman sakhita, fallah war sakhat. And indeed Allah the exalted when he loves the people, he will put them to trial.
And whoever is then pleased, then he will have pleasure upon him. And whoever becomes angry, then he will have anger upon him. So this also the shek says, this is also a glatiding for her, or her, the aedan, or her, the aedan, bushrah, little woman, this is glatiding for the believer. When he's put to trial with the moseba, with the calamity, with infliction, he should not think that Allah hates him, Allah detests him, he should not be thinking wise, Allah put me through this, why am I going through this physical pain or this illness or this psychological struggle or this mental struggle or this anxiety or grief?
No, if that believer knows that he is upright and he seeks the face of Allah, then these calamities and trials and tribulations, these are glad tidings, these are good tidings. So these calamities are taken as good tidings for the believer, because he understands what these calamities are and what their purposes, it is Allah wanting good for him, and Allah wanting to make the he rafter, easy for him. So he's put to trial Yabut Ali, his subhana, who will be in Maseb, but Ybul Al-Rabi al-Insan, Wa saba, wa saba, wa-sa-a-a, fa-la-a-a-a-a, wa-a-a-a-a-a, wa-a-a-a-a, wa-a-a-a-a-a-a-a, wa-a-a-a-a-a, So if the believer understands all of this and he's pleased with it, he has patience and he has his patience and he anticipates and expects reward from Allah. Then he will have pleasure, meaning the pleasure of Allah.
And if he becomes angry at this, he starts complaining and does the opposite of patience, which is to be angry and to complain and to express that dislike and so forth, then he will receive anger in return. If he had a husband, Allah, and Allah, and Allah, and Allah, and Allah, and Allah, and Allah. So in this hadith, in this hadith, what are these hadith telling us, they are encouraging encouraging a person to be patient upon all of the calamities so that Allah's pleasure can be written for him. So this is the end of those two hadiths.
And so these two hadith shows how a believer looks at trials and tribulations, all of these trials and tribulations have been written for that individual 50,000 years before Allah created the creation. So no one, you will not be able to escape any trial or tribulation that comes to you in your life, it was written for you and it is from Allah's prior knowledge and from his wisdom that he decreed that for you because he wants good for you. If you are an upright believer seeking the face of Allah, repentant for his sins and not persisting in evil and disobedience. This brings us to the next hadith and this is a tremendous hadith.
This hadith is from Anas also, and Anas, and Allah, and Allah, and Allah, and Allah, and Shnaghi, there was a son, a child for Abu Talah, or the Allah, and he fell ill. So Abu Talah, he went out for something, he needed to go or travel or be away for the day or something to do something. And the child was taken, meaning he died, the child died. When Abu Talah returned, he said, he said, he said, he said, he said, he said, what is what is how is my child?
How is my son? And the child is the child of the child who says, he said, he is in the best state that he can be? He is in the best state that he can be. So then he had the evening, like the male, the Supper, and so his wife, she fed him, gave him the evening Supper.
Afterwards, they had relations with her. When they finished, after they had the relations, she then said, 안녕하세요, 안녕하세요. She then said, make preparations to bury the child. So then, Abutol Ha'wen, he awoke.
After all of this, he came to Allah's messenger, Salul Al-Ri-Salaam, and informed him what happened. So, meaning that his son died. So, the messenger of Allah's system, he said, 안녕하세요, did you have any relations during the night? 나녕하세요 has said, yes.
So then the messenger of Allah made doa. He said, 안녕하세요, 나녕하세요. Well, Allah blessed them both. 나녕하세요, 안녕하세요.
So, as a result of that, eventually, a boy was born. They were given a boy, a boy was born. 나녕하세요, 안녕하세요 has said to me, meaning anas, anas been malik. So, anas been malik.
He is... His mother is 안녕하세요. And so, from another father. And so, this is the son that's been born, which is 안녕하세요 has son, is now his stepbrother.
So, 안녕하세요, he's saying, 나녕하세요. 안녕하세요 has said to me, 안녕하�하세요 had the 안녕하세요. 안녕하세요, 나녕하세요, so he said, take him to the prophet �Salaam, and he sent some dates with him as well. So, when he came to the messenger of the salaam, he brought the baby.
The messenger said, 안녕하세요 is the anything that you brought with him. And he said, yes, dates. So, the messenger took the dates and he chewed the date. And then he took it from his mouth and he put it in the mouth of the child.
And then he put his finger and then he made sure that the chewed date, it goes into the mouth of the baby. And then he said, 안녕하세�, 안녕하세�. And then he called him or he named him 안녕하세�. Then in another narration, 도녕하세요 도녕하세요.
가녕하세요. 안녕하세요. And the narrator said, 도녕하세요, 도녕하세요, 도녕하세요. That a man from the answer he said, 도녕하세요, 도녕하세요.
안녕하세요. �도녕하세요 �녕하세�요. 안녕하세요, 도녕하세요. So, 이녕하세요 says that a man from the answer said, and this is late after a long while, he said, I then saw nine children.
All of them had memorized the 도녕, meaning that all of them were the children of this Abdu'l'a, who was born, and for whom the messenger of Allah, Al-Salaam, made supplication, made to Afo. Then there's another narration in Muslim, like another variation of the story. And in this one, it is narrated by the Ibn Ali Abi Talha, that a son of Abdu'l'a from Umsalaam died. So, she said, 가녕하세요, 가녕하세요, 가녕하세요.
So, she said to the family, do not say anything, do not tell Abdu'l'a about his son, until I tell him myself. So, he came for Chaa, for Karabat, for Karabat, in Elyi Asha, for Akhala washari. So, he came home, she presented him the evening, the meal, the supper, and so he ate and he drunk. And 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요.
Then, she beautified herself in a way that she had never beautified herself before. I mean, she prepared herself to be as beautiful as she had ever been, for 가�하세요. So, then he had relations with her. So, when she'd seen that he'd had his relations and he'd had to do it in satisfaction, she said, 가녕하세요, 가녕하세요.
Do you see 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요. So, she gave him a similitude. She said to him, 가녕하세요, �녕하�세요. Do you see that if a people came and they loaned something to a family in the house, they loaned it to them?
And then they wanted their property back. Do they have a right to withhold it? Is it for them to keep hold of it and to prevent them from taking their property back? 가녕하세요 has said, 가녕하세�.
So, then she said 가녕하세요, 가녕하세�. So, she said that in that case, then, your son, you know, anticipate your reward for your son. I mean, she notified him and told him that your son has passed away. 가녕하세요, forgot him.
So, he became angry. And then he said 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세�, 가녕하세요, 가녕하세요, 가�하세요. So, it was angry. He said, you left me until I became stained, meaning after the relations that he did what he did.
And then you told me about my son. So, he then went until he came to Allah's Messenger, Salallahu Aliyu Salim. And he told him what happened. So, Allah's Messenger, Salallahu Aliyu said, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가�.
May Allah put blessing in your night. The night that you spent, may Allah put barakah in that. So, the narrator said, 가녕하세요, she then became pregnant. 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가녕하세요, 가�하세요, 가�하세요.
And then, sometimes after, then, obviously, nine months after, it used to be so that the Messenger of Allah's alaam. He used to go on a journey and they would travel with him, Abu Dallaa, Oumselam. And the messenger of Allah'salaam, it was from his practice that when he would come home, he would dislike coming home during the night. You would not like to surprise his family by coming home at the night time.
So, when he approached Medina, he wanted to make his way to Medina before the night. What happened is that Oumselam began to feel the pains of birth. So, that meant that Abu Dallaa had to stay with her and not go to Medina. So, Abu Dallaa, he He said, he made a du'a to Allah, he said, indeed you know, oh my Lord, in Naka'lat'alam yarab, indeed you know, oh Lord, that I always want to be with the messenger of Allah whenever he, whenever he leaves the city, or whenever he enters the city, and I've been held back for a reason that you know, meaning that he's making du'a to Allah, and excusing himself that he always wants to be with the messenger of Allah when he enters the city, and he's sitting.
So then what happened, Umsalim then said, that my pain has now dissipated, I don't find the pain anymore. So because of that du'a, the pain Allah made the pain go away, and so then they continued and proceeded along with the messenger of Allah, so them to enter into Medina. So then they entered into Medina, and then eventually she gave birth, and she gave birth to a boy, and then Abu Talha, and his mother said, oh, Anas, go and take him to the messenger of Allah, Alissat'u-salam, so he took him, and he took some dates with him, and then the rest of the story is the same, where the messenger of Allah, so he made the Hanukk, you know, he put two of the dates and put the date in the mouth of the baby. So this hadith is in Bukhari and Muslim, and the She'r, the Him of Allah, he explains first of all, just summarizes the hadith, obviously, that a child of Abu Talha died, and Umm-salam, who is the mother of Anas bin Malik, when Abu Talha came back from some duty he had to do, he asked about his child, and she said, who was asking him, I'm a man, like he's in the best situation he could be, and she spoke the truth, she didn't lie, because the child dying and passing away and leaving the world is like, that's the best type of sakun, as the She'r says.
Who asked him, I'm not a man, I'm not a man, I'm not a man, I'm not a man. There is no sakun, there is better than death, or greater than death. And Abu Talha, Abu Al-Haw, he understood something else, he understood that the boy, his boy, is the best state that he could be in respect to his disease, meaning that now he's better. So then he had the meal the evening meal, and then she beautified herself and had relations, and then she advised the family and who else to make preparations for the burial.
And so the next morning, Abu Talha, he went to the messenger of Al-Haw, and he continues to mention the rest of the hadith, as we've already mentioned. Now this boy was born Abdullah, and he himself had another 10 boys. And all of those boys memorized the Quran due to the Barakah, the blessing of the Dua, of the Prophet Salallahu Aliyu Salaam. So the shaykh after giving this brief review of the hadith, he says, in this hadith, is evidence for the tremendous patience of Ums Salim, or of the Allah who and her.
And this child of hers, this boy of hers who died. And this led her to this situation where she used what we call Atoria. Atoria, Atoria is kind of like being tactful in speech, being tactful in speech, Atoria. And so meaning that the way that she behaved with him was very tactfully, very thoughtfully.
She fed him the evening meal, and then she dressed herself and beautified herself, and had relations. Then she told him that very, very your son. So the shaykh brings many, many benefits from this hadith. And from those benefits, the first benefit is Mafihada, Dalilun, Allah, Jawazi, Tauriya, Yanni, Anjita, Kalam, Alinsan, Bikalam, Yuhalifoniyyatuhu, Mafidah, Yirihadul Kalam.
Haulahu, Haulahu, Haulahu, Baddur, Ila, Hilmahatuh, Haulahu, Muhan, Haulahu, Muhanah, Ahar, Marjuhan, Lakhin, Haulahu, Morado, Finiyatil, Muhu, Kalam, Morado, Haru, Hilahu, Morado, Rid. So explains what is, what is Atoria? Atoria is when a person, when you speak with a speech, and your intention behind that speech is different to what would be ordinarily understood from that speech, from the one who he's that speech. You have an intention different to what would be understood from that speech.
And, but it has a different meaning. And this is the meaning that the person actually, in this understanding, you know, in the he actually intends. This shaykh says, what is the ruling on this, like doing this, it is permissible to do so, but only when there is a need to do so, right? So in ordinary speech, we are not allowed to deceive and mislead people in this manner, but there are certain situations in which we are able to, you know, use this type of tactful speech, which can have a double meaning, and you intend one meaning, and you leave the listener to understand the different meaning.
For example, in war, for example, there are situations in war where you, maybe you're allowed to do that. And here the shaykh is saying that when a person is in need of doing this, for Imaslaha, for a reason, he simply might want to repel some harm from himself, right? It is, then, then it is, he can do so. And as for when there's no need to do so, then it's not desirable that he engage in this type of thing.
Because this will, basically this will amount to lying, you know, when he uses this type of speech, which has a double meaning, and then the reality is other than what he let the person believe and understand, then this would amount to lying. It would be lying. Right now, in the case of Om Salim, she wasn't lying, because she said that your son is in the best state that he can be. And a child that hasn't reached maturity and he passes when he dies, you know, this is the best state that he can be, is relieved of life, the life ahead of him.
And he's, you know, he will be granted paradise because he hasn't reached the age of immissuity and he's from the children of the believers. So that meaning is correct. He is the best state, so there's no lie here. So anyhow, the shaykh was on to say that this, a ta'wariya, this ta'wariya, what we call ta'wariya, is, he gives an example.
For example, there's a wrongdoer, an oppressive person who goes round taking the wealth of people by force. And so there's a person who gives his wealth to another person, he says, look after this wealth for me. And, you know, he says, take care of my wealth. I feel that somebody might take it.
Now, if this da'alim, if this oppressor comes and he tries to take it from this person, and he says, you know, do you have any wealth belonging to Son so? Have you got Son so's wealth? So he now uses a certain word in speech. He says, wah lahi, malahu indi shaykh, malahu indi shaykh.
Now, this specific choice of wording, when he says this, the one who's listening, the da'alim thinks he's saying, okay, he's got none of the possessions of that person. So he thinks this is a negation. But in reality, what this person intended, like this word malahu indi shaykh, it can mean that whatever belongs to him, so malah here is not a negation, it's not the nafih. It's not the mal of nafih, it's the mal of something else.
Right, meaning mal, of alahvi. So what he really means is that whatever belongs to him, then I have a part of it. Right, so because the word, the particle, mah, can have a different meaning, it can either be used as the negation, a nafih, or it can mean something else. Then he did not lie, he told the truth.
He basically said, and he intended, yes, he said, whatever, whatever property he has, I have something of it. Whereas the one listening, he thought, he said, I have nothing of what he possesses. So this is an example of where you use words which are carefully crafted, you intend one meaning by it, but the person understands another meaning, and you do so in a situation where you are, you are compelled to do so, or you need to do so in order to protect yourself, or to protect your wealth, or to protect yourself from some kind of harm. So this is the first benefit, that this type of Torah, in certain circumstances where there is a need to do so, then this is permitted.
In this case, the wife of Umsalim, she didn't want to tell him straight away, and that was the reason for that speech. Also in his history, she goes on to say that the Prophet's Muslim, when Adam's been mal, it came to him with his brother, the new born, and he brought some Tamarad, some dates. So the messenger of the Muslim, he chewed them, and then he put them in the mouth, or he put a part of the date in the mouth, and he rubbed it. And this is something that the Sahab used to do, seeking Baraka, seeking the blessing, from the messenger of Allah, so that he might do tahnik upon them.
And the shayk asked the question that this tahnik that was done, what is the reason? Is it, so that something of the day can reach the stomach, and to prepare the stomach, so it's beneficial for the stomach, is that the reason? Or, and he says that if we say that it is, for that reason, or we could also say it is to get the Baraka of the saliva of the messenger of Allah, Salaam. So what was the reason, why is the reason, why it's done?
The shayk says that if we said it was, for the reason of getting Baraka from the saliva of the messenger of Allah, Salaam, and that was the reason, then that would mean that only the messenger of Allah can do tahnik, right? If that's the actual reason that it's done for Baraka from the saliva of the messenger of Allah, this is why the companion used to do that. Now obviously, that's not, you know, that's, that's, getting the Baraka is part of the reason, but that's not the basis upon which the tahnik, obviously is legislative, because then, because nobody else would be able to do it, only the messenger of Allah would be able to do it. So he says, it's like, if we explain it through the other way, that it is, so that the dates, whatever it's coming from the date, that it's the first thing that reaches the stomach, and that in effect, it's a bit like, you know the shaykub's example of, you know, when you tan the hide of an animal, you tan the hide of an animal, and it prepares the hide like the leather, right?
It like cleanses or purifies or it treats the hide. So in the same way, the, the tahnik with the dates, it prepares the stomach for, you know, facilitates like the digestion, and it treats the stomach in a certain way. And on this basis, we say that in that case, every child born, then tahnik is done to that child for this, for this reason, that's the underlying reason. Also, the shaykub says, in this haddith also, is this haddith is an aya, from the aya to the Prophet Islam, it's a sign from the signs, that he made du'a for this child, and Allah put barakah in that child, in that child's offspring, and he had went on to have 10 other boys.
All of them would recite the Quran through the du'a of the Prophet, Ali-Sat-R-Slam. Also, from the benefits from this haddith, is the recommended, that is recommended to name, with the name Abdullah, and Abdullah and Abdullah, the best names that can be given, because the messenger of Allah, Ali-Sat-Lam, he said in the habba asmah, Iqam, Iqam, Abdullah, Abdullah, he wa Abdullah, indeed the most beloved of the names, of your names to Allah, is Abdullah, the slave of Allah, and Abdullah, the slave of the most merciful. The shaykub's not to mention this another haddith, which is similar, but it's not authentically authentic, haddith, is this one, that the most beloved of the names to Allah, is Abdullah and Abdullah, wa Asdak, wa haa, haa, rithun, wa hannam, and the most truthful names, ahahrith and hahman, hahahrith and hahman. So, the most beloved names, the most beautiful names, is Abdullah and Abdullah, which is to an ex, you know, to say that you are an abd, an abd of Allah, or abd of a rahman.
And this is obviously because of the meanings, Allah is the name of Allah, and it incorporates all of the other names of Allah, so Allah, so you are an abd of Allah, and a rahman, ah rahman, again, one of the names that which come at the beginning of the Quran, a rahman, or haem, Allah's mercy, so making yourself a slave of the most merciful, these are the best names, because they have the most lofty meanings. But then he also said in the hahaddith, the truest of names, the truest of names, ah, hahaddith and hahman. And why are these the truest of names? Meaning that these are names which, when they are given to people, the quality matches the name, right?
And this is because by his very nature, man, he is hahman and hahaddith. Haarith means, meaning he goes out, and he, you know, like hahaddith means the tiller, right, the hahaddith who souls. But meaning that he does so seeking provision. But everybody, every man, everybody, by necessity, he has to go and seek provision and work and toil and be engaged, you know, make effort, right?
So that name, hahaddith, is a true name as it applies to man, right? And hahman, hahman is meaning to be, to have concern, right? To show concern over a thing. And again, all of mankind, they are, even though they are not named hahman, but they have the description of the quality, right?
That you have to, when you wake up in the morning, there's concerns that you have, right? Regarding your risk and regarding, you know, all the other fairs that concern you in your life, if you have family, if you have this, whatever. So because this applies to the whole of mankind, then these are these two names, they are the truest names, meaning that the name matches the qualities, right? Now this might not be case, for example, someone might be called Jo-Ad, for example, you know, the generous, but he's the stingiest person ever, right?
So his name doesn't match, you know, his name doesn't match his qualities, right? And then many other names would be like that. Someone, you know, so many names, which have meanings, but the person doesn't have those meanings. But these two names, they are the truest.
Ha-rith and hahman, because as the she was on to say, he says, Ha-rith and hahman, he said these are the truest names because they agree with the reality. Everyone from the son of Ha-rith, he is hahraith, meaning he works. You have to physically do something, work, right? And Ha-rith and hahman, everyone from the son of Ha-rith, is Ha-rith, meaning, meaning that there's concerns he has, He intends, he has like desire intent, well, who errada?
He has a wish desire. This is the nature. And likewise, Allah's which he says, Yiyu will insan, In Naka, Dehaan, Yiyu, Dehaan, Ina, Dehaan, Dehaan, Dehaan, Famulah, Dehaan, Oh man, indeed you are toiling towards your Lord, meaning that you're in this life, you are toiling, you are making effort, you are struggling on a path towards your Lord, whom you will eventually meet. So this is the nature of life.
The nature of life is your struggling, toiling, working, making effort. And to do that, you obviously have to have the Niyya, the intent, the concern. So these two names are the truest of the names. The shikwazan to say, keeping onto this topic of names, is this for that reason, it is desirable for a person to choose the best of names for his children, so that he can get the reward.
Because when a person gives a good name to his children, that basically he has done ehsan, he has been benevolent and kind to his children. But as for, when people in the shikwazan to, you know, caution, that as for when you bring names which are strange and weird, and you give your children, you try to give your children like, weird strange names, maybe you're trying to, you know, make it sound, you know, trendy or cool or something like that. And, you know, weird strange names or shikwazan, this can bring difficulties to that child, psychological problems even to that child in the future. Because, you know, the names that you give and the names that you choose, they have an effect on the mind of the child.
And the shikwazan is that you will be responsible, right? You will be responsible of all of like the grief or the, you know, anxiety that the child gets because he's got like a bad name or a name that is not suitable. Because you are the cause of this difficulty by the strange name which people, you know, start making fun of and making fun of this name and look at this name and saying this and that, for that reason, a person should choose good names. Likewise, it is unlawful that a person name, in names with the names of the people of this belief, to give your, to give names and you see this sadly among the Muslims, they try to give their children, you know, English either just proper non-muslim names because they want to make them, you know, look trendy or fit in, they might choose certain names.
The shikwaz, for example, George, not resembles these types of names, which they are unique to the people of this belief. And this is from the angle that you're really trying to resemble those people. Manta Shabhahabya, Vahwamin, Vahwamin, so you would come under this hadith, if this is what you are doing, what you are doing, because you want your child to fit in and be, right? And you choose these types of names.
Then Manta Shabhabya, Vahwamin, for whoever resembles the people, then he is among them. Then the shikwazan, over the next couple of pages, expanding upon this point of this issue of resembling and mimicking the people of disbelief. And in general, what he says, that the people of disbelief, they are not really the friends of the Muslims, even though they try to beautify themselves and become close to us and make it look as if they are our friends and whatever. In reality, this is not the case.
It's not the case. Humbadah, Vahwala, Vahwala, Bhazubhis, Sadhaka, Auzar, Amu, Andoham, Azdika, right? They are not, they are not, they are not friends in reality, even though they try to make it look and appear as such. And the shikwazan to say, The last one or the other, they are the enemies, and this is Nafark, Ula, Varqar, Khabina, Al-Kofar, Al-Kofar, Al-Kofar, Al-Kofar, Al-Kofar, Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-A-Al-Hulam.
Well, Khadimat. Now he says, irrespective of whether they are rich, powerful elite people who have, or whether they are just low people who are the servants or whatever, then the shikwaz is with caution with respect to them. And to the extent that he says that a person should hire and employ Muslims and not non-Muslims, he mentions Ahadith of the Messenger of Al-Asa-Salam, Ahadith of the Messenger of the Arab, and Ahadith of this nature showing that he goes on to say that there are certain Muslims unfortunately who, when they want to employ people, they will prefer to employ non-Muslims because non-Muslims do not need to go for the prayer, they do not need to go for the Jum'ad, they do not need to take holidays like they take the day off, when there is aid and things like that, which means greater productivity for them. So they prefer to hire and employ non-Muslims rather than a Muslim for that reason.
The Sheikh is severely criticising and saying he says, When these people are given a choice between this one and that one and they choose that one, for that reason, the Sheikh says, these are deviated misguided hearts that do this and they are not inclined towards the truth. And Sheatan has beautified for them their actions and they speak with speech which is Zuhran and Khadib and Wuhran and it is like slander and speech, they say, they say, in Al-Kafir, Ah-qalaso, Fiy-A-lihi, Fiy-A-lihi, in Al-Muslim, right? That this miniva is more genuine, more sincere in his occupation, his work, whatever the Muslim is. And then he goes on and says that he does not, you know, the kafir does not pray, does not need to use the time for the prayer and it does not need to need time to go away for Amra and Hajj and take time off work isn't fast, right?
So meaning because it is more beneficial economically for them, they say that that employee is better. And he says, look at what the creator of the heavens and the earth has said, Wal-Aab-don, Ma-minon, Ra-ir-on-min, Mush-riqin, Walau-ar-a-ja-bakom, Wuh-la-ik-a-yad-on-a-il-an-nar, Wal-la-la-hul-il-a-jun-nati-wal-mong-firati-bizni. He says that indeed, a believing slave is better than a Mush-riq, even if he amazes you. They are the ones who invite to the fire and Allah invites to paradise and forgiveness by his permission.
Shek-a-san about to do about this point saying that do not be deceived and about this issue of where these people are drawn and brought into the lands of the Muslims as workers of various types and whatever resembles that, do not be deceived by people who do that. And they should know that aiding such people over the Muslims, that what they are doing is that they are really aiding those nations where these people come from. Ra-minon, Shek-a-san, that if you are a company or in the land of the Muslims and you bring these people into the land, then what you are doing is tactfully, because those people have to pay taxes to their government back home, then you are economically strengthening those nations which have bad intentions towards you. You are strengthening those nations and weakening your own by doing this.
So the Shek is advising against that. And he says that the evidences for this are very, very many, meaning that we see this in real life, this is a reality for the world. For the world, the people of the Alina and the Jannah of the God of the Manasati. So basically we should avoid them as much as we are able, whether it comes to naming names, whether it comes to employment, or whether it comes to all these other ways.
So then he goes on to mention basically how the believer, how they behave in this respect. He gives some examples of how the Muslims used to be and how they are commanded to be with such people from the position of strength and position of superiority, meaning like, you know, and then he mentions Hadith that speak about how one time from some he woke up and he said, in the law, way, lo, lo, Arab means sharwin, kadikat Arab. He said, whoa, be to the Arabs, la, in the hailah, wabi to the Arabs for an evil that is approaching near. I mean, this is like a warning of an evil to come.
And the Shek was on to say, in the arun, utah, ron, way, lo, lo, lo, Arab, ham, ala, tiri, wa, in Islam means sharwin, kadikat Arab. That this is a warning to those the Arabs who were the carriers of the flag of Islam, they are being warned of an evil that is to come. And Foti Hal-Yom min-orad-dimiyya, jul-jumat-jul-j, mith-lu-hadhi, right? So he said that a gap has appeared in the barrier of Gog and Magog to this amount and he made a gesture with his finger and thumb to show how much, how large the size of the gap that had been made.
And Zainab, a lot of the other people said, he said, he said, will we perish an al-hilikwafina, a salihun? Will we perish despite there being righteous people among us? He said, nam, ydah, kasur al-hab-hil, hab-hith. He said, yes, when the hab-hith, when the evil, it becomes widespread, then the people will be destroyed.
Al-hab-hith, al-amalih, al-hab-hith, al-hab-hith, al-hashir, meaning general evil, evil in terms of what the people do in their actions and just general condition and nature of man, that when this hab-hith becomes, you know, in our actions, then we will be subjected to ruin and destruction. And, you know, when, when vile people are present in our lands, then we will be subjected to hal-hala, to destruction. And the shaykhs is, well, work it, shah-hidun-bihadah, the reality that we see, that this is what we are beginning to see, so we must protect our lands, I mean, our ada-idah, al-vahirin, wal-bar-din-in, from the open and the hidden enemies, and we ask Allah that he crushes the hypocrites, you know, the hypocrites who plot and plan, and he makes their plot to fall back upon themselves in the hu-jiwadun karim. So, all of this is connected to the issue of naming names.
We name our children with the best names, and we avoid naming them with names which, you know, is invitation for people of disbelief, and then leading on from that, just general, the point, the shayk, made the general point, generally that we should be cautious and aware, and not be trusting, and obviously here there's policies that relate to the individual, and even at the level of a nation for, for governments and things like that. So, that's what Han-glam, the scholars, they speak with these types of truths based on the realities that we actually see. He goes on to say that umsalaam, when she said, when she gave that example to Abu Dallaham, she said, do you see that if a people loaned something to a people in a house, and then they came back and asked for it back, is it their right to withhold it? And he said, no.
So, she said, well, in that case, you know, with respect to your son. So, what was the, what was the similitude? What was the intent behind the similitude? The similitude is that the children, Allah, our offspring, is alone.
It is something given by Allah. It is Allah's dominion. It is the mulk of Allah, Subhanahu wa ta'ala. And whenever Allah wills, he will take it from us.
So, she gave this example of the similitude, because she wanted, you know, from the, from, from the angle of wanting and expecting reward, from Allah, Subhanahu wa ta'ala. And so she gave her husband this beautiful similitude. Woharlyadulu, Allah, Lakhar, Yhir, this clearly indicates her intelligence, that this is a very clever, smart woman, wa'ala, and the hammeratun, ahqilatun, sahbiratun, wa rtasibatun, right? That she is an intelligent, patient woman.
Remember, it's her child as well. It's not just, it's not the father's child as well. And we know that the father, he is subjected to grief and sadness, and the mother is subjected to grief and sadness, even more so, right? Women even more so.
And yet she did what she did with complete patience and, you know, being patient all the way through, making the meal for him, feeding him and then beautifying herself and everything, right? That takes tremendous amount of patience, and also it is, it is, you know, it is, it is intelligence as well. So, Shixe says, if you have hadith also from this hadith also, is the baraka of the prophet, Sala al-Aru-Sallam, when he made du'a for him, for the newborn, and that newborn went on to have 10 children, as we mentioned, all of them, versed in the Quran. Also, in this hadith is, like this is effectively, like this is a karama, like a miracle which occurred for Abu Talha, and this is when his wife began to have the pains of childbirth, then he made that, which is going to give birth, then he made that du'a to Allah, and then Allah made those pains go away, and because he loved and wanted to enter Medina with Allah's messenger, as he'd always done, and he didn't want to miss that, even on his occasion, where his wife is about to give birth.
So, when he made that du'a, then he was able to continue to, to Medina. Then the Sheikah was on to say, that Umsalim said to Abu Talha, like continue traveling, so they continue traveling, and then whatever happened, happened after that, the child was born, the message of some did, the Hanayi, the Sheikah was on to mention, regarding the Stanikah couple of benefits, the first benefit is the blessing of the, from the saliva of the prophet Salaam, and the companions used to seek Barakah by way of the saliva of the prophet, Gristolam, and his sweat also. And they used to come, and his would do water, they would collect that from him, and take it, and they would seek Barakah by way of that, and likewise from his, from his sweat. The Sheikah was on to say, that Umsalimah, who is one of the wives of the prophet, Sala Allah, who Ali was Salaam, that they even used to have some hairs of the prophet, that's just, I'm in a small, like in a small capsule, and they would put that in the water, and they would seek Barakah by way of that.
Now this is something that is unique only to the prophet, Sala Allah, who Ali was Salaam, and that Barakah, that Barakah in the, like in the Fudul, meaning that things that emanate from a person, of the saliva, which are separable from the person, the saliva, for example, or the sweat, for example, or the hair that comes off, then indeed there is actually, there is Barakah in that, and this is something that we may not understand, they used to seek cure by way of it, and healing by way of it, and so just like we understand that, for example, there are souls which are evil, they have hibs in those souls, and they can give the evil eye, which can actually harm a person, make him ill, evil, I can kill people, because of the nature of that soul, and somehow there is something transmitted in a way that we do not know, that we do not understand, but it is true and real. Ali is true and really effective, it is true and real. In the same way, the Barakah, the opposite way, because the prophet, as Salaam, of Prophet, is not parish, is not, so there is something that Allah has put in these affairs that come from the Prophet, in which there is a Barakah, in which there is actual benefit, real, true, tangible benefit, that can arise, and this comes down, this is from the affairs that we do not know, but we believe in that, that Tabar-Ruk, by way of the actual verified traces of Allah's messenger, Al-Saw-Sant, this is something that the companions used to do, right, and we believe, and we believe in that. So that was the first benefit, and the second benefit the shayk says, the Tamar going back to the issue of Dhanik, and that this, the benefit here is that it is something that makes preparation the stomach to be prepared, to be able to ingest the food that is going to come from the mother by way of the, of the breast milk.
So anyway, the point, the overall point from this hadith, what do we take from this hadith, look at the patience of Ums Salaam, Ums Salaam, sorry Ums Salaam, or the Al-A'lahu anha, tremendous intelligence, tremendous patience to be able to know that your, your child, your son has died, and then you are thinking about your husband, and how you want your husband to deal with what's happened, knowing that he's come, the first thing he's asked about is how's my son, right, so this, this is a tremendous character, this takes tremendous character, tremendous patience, tremendous amount of intelligence, and you know, this hadith, amply illustrates that, and once again, as we said, all of these hadith, that anahwahwe brings, they, they give all of these illustrations of patience, which are real, practical, which we can take benefit from, and which we can implement, which we can take lessons from, and so with that, we'll conclude our lesson today, and Shalaam will continue still on the chapter on patience, at the moment, for a good few lessons, and Shalaam Dala, so that we concluded this lesson, or khamdul lahir al-alayimin, was Saint-Lahua Al-Navina Muhammad, while at early heat, was Saint-Lahir Az-A-Hidjmain,