of the in our series on Shahriya Vassali-Hin of Sheikh Nrithimin, Ahimul-laa, and this is the 12th lesson I believe on the chapter on Subbar on patience, and we are at Hadith number 45. And so as we mentioned, and now we are Ahimul-laa, at every chapter he brings Ayat from the Quran, and Ahadith to establish the foundational principles of every topic, every subject. And after that, he brings Ahadith, which provide illustrations or applications in various contexts, very circumstances. So we have a good practical, comprehensive understanding of that topic, in this case, it is Subbar.
And so we continue in that process and today, Hadith number 45, who Anabi Horera to Aruh-Aruh-Aunhu, Anur-A-Sul-A-laa, Hissal-Aun-laa, Hih-A-Sul-Aun, Laysa-Sha-Doo-Bissura-Athi, In-A-Masha-Doo-La-Dih-Yam-Likun-Afsa-Hoo-Aun-laa-laa-B What the fuck was Nalli? Hadith-Aun-Aruh-Aruh-Aun-laa, Aruh-Aun-A-Sul-Aun-laa, That Allah's Messenger, inshaAllah-laa-laa, Hih-Aun-laa-laa, He was Sal-Lamah said, The strong person is not the one who wrestles, the one who wrestles and can bring people to the ground. But rather the strong person is the one who is able to control himself in a fit of anger, or control himself when angry, the Bukhari and Muslim. And now he says, Was-Sul-A-Doo, B'Lam-Mish-Sul-Aruh-Aruh-A-laa, Was-Sul-Aruh-Aun-laa, M'Yasra-U-Nur-Nur-Sa-Kathera.
So this word, Asura-A, this refers to wrestling and as someone who is able, and is able to bring people to the ground, he is good and strong at wrestling. The second hadif, 46, and Sal-Lamah, Ibn-Sul-Aruh-Aun-laa, and who, K'Allah, Sal-Lamah, Ibn-Sul-Aruh-Aun-laa, said, that I, Kunto-Jal-A-Sul-Aruh-Aun-laa, and Nabi-Sul-Aruh-Aun-laa, Yastab-Baaan. I was sitting with the Prophet Sal-Lamah, and there were two men in front of him who were abusing or reviling each other, cursing each other. Well, I heard the humer, H Jimmy-Aun-Aruh, Yad-Jal, one of them, his face dec ful, you know, was red, and he became very, very angry.
Nakhana-Aseul-Aruh-Aun-laa, salam. Aseul-Ase-Meshin-ja, sallam al-aruh-Aun-laa, nil-a-a broadcast, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, alam-to-a open, was to say that which he finds in himself of this anger would go. Then he said if he said Ula Bila ibn al-Shaitanya Rajim, Isaac refuge in Allah from Shaitanya the accursed then that which is with him would go. So then the people said for Kahlulahu they said to him in Nabi as Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam Salaam So they told him they said that the Prophet Salaam said seek refuge in Allah from Shaitanya the accursed.
This is also in Abu Khari and Muslim. So here we are dealing as we have seen we have previously looked at many situations in which Sabar is necessary in terms of physical ailments, pains, sufferings and various of the scenarios here now we are coming really to the internal, to the emotions, the strong emotions there are person feels in certain circumstances which obviously these are more difficult to control. And so the shaykh sesh came with the mean he says, Rahimulah, these two hadifs which the author has mentioned regarding anger and he explains anger in a nice way he says, well Gada, Jambratun, Yulki has shaked down of you Khul Bibna Adam. Anger is like a like a coal like a burning red hot coal that Shaitanya throws into the heart of the son of Adam and so this kindles and ignites this fire and it burns it makes his body to to boil and you know that the anger appears his face becomes red so it's a good similitude as if a coal a red hot coal is to be thrown inside your body inside your heart this then inflates boils and starts appearing outward visibly in your face your face becomes red your veins become visible your anger and the anger boils and what you have to know what you have to know who his face becomes red with the coal lam because lamin, leh ji alu hu ahiyannan, leh ji alu sa brofan, leh ji alu aidah right so he starts speaking with speech that he sometimes doesn't even understand what he is saying because of the anger and he behaves in certain ways, does certain behaviors that he doesn't understand or he doesn't comprehend or realize what he is doing and that's why in another hadith well you had a ji alu hu ahi sallallahu salam, rakala ausini, rakala, daradab, rakala, daradab radadab, radadab, radadab, daradab, in another hadith which is reported in al bhari that a man came to Allah smes in jalallahu salam and he said advise me, advise me so he said do not become angry he said and then repeated it again advise me he said do not become angry he said advise me he said become angry repeated it so here the shayk says that the prophet sallam explained in the hadith of adu koreira in the very first hadith which is that the powerful man the strong man or strength and power is not dictated or is not determined be sura by by wrestling the man who is strong muscular built and is able to bring people to the ground this is not that we leh sallapawi is sura and like i said he can overwhelm them dominate them throw them to the ground this is what the people say this is in the usage of the people they see this they are amazed by this and they say this is a strong man this is a shadid and bawi but the prophet sallam said this is not the strong person in reality in the mashadid al-adiyam likoh nafsahu in dal rada the strong person is the one who is able to control himself during anger shaykaus on to say hence this has the problem defined what is true strength true strength true strength is the one who is able to wrestle with himself they are not other people right so with the common people the one who wrestles others is able to pull them to the ground and in fact that's what you see today in the culture that you see today the culture of where you have a lot of these online personalities and they appear as guides to men to youth who are lost and they focus upon wrestling and bodybuilding and weightlifting and all of the discipline needed to you know become strong and become this and become that this is like a culture that we see present today on online on social media with influences and so the person might think that it's the physical strength that determines the true and real strength and domination and it's all external and focused upon these types of things but here we see and this is the perfection and the greatness of the guidance of Allah's messenger solanari salam in that he defined for us who is the truly who truly is the strong person the truly strong person is the one who's able to wrestle with his own soul he wrestles his own soul and as the shaykaus is al-kawi hakigatan who already has rahonafsahu either saar atul wa rahdibha malakaha what the hakama what the hakama fiha this is the person that when the soul contends with him he becomes and becomes angry so then he basically is able to control it and gain domination over it and this is the true and real strength it is the inner strength it is the owa he says owa tun darhe yatun māanawi yatun yatah wa bhūbihal insan a la shaytān right so this is this is the internal the interior conceptual strength right so there's the physical strength which is the muscles and the body and the you know the power and the sounds of all but then there is the conceptual the strength of meaning and the conceptual strength which is superior and by which a person overwhelms shaytān and why the shaykaus is because the under shaytān who led the yurpee al-jamra fīpa led by them in Ajli and tārla bhābihi because it's shaytān who originally he throws this you know this cold this red taut cold into your heart in order to make you angry so therefore the shaykausan to say in this hadif there is a clear incitement and an encouragement that a person should control himself when he's angry and that he shouldn't let loose you know the wallow in this anger because then he will regret whatever he falls into often he says how often does a man become angry and regret it afterwards when for example he divorces a woman and perhaps it might even be the last of the of the divorces which are which is louder third of the divorce and often a person is angry and he destroys his property either by breaking it or burning it out of anger often he's angry with a child with a son he might even hit him or strike him and sometimes it might even be to the degree that it's fatal the blow is fatal and likewise he becomes angry with his wife and he strikes his wife in a manner that harms her and leaves her and leaves her mark so these are other things and things which are similar which we see that a person you know these happen when a person becomes angry so for this reason the prophet sololahu aliyu salam he prohibited even the gadi the judge when he judges between two people and he is angry he prohibited that person from passing judgment why because of the shiks is the another yamna al-qadi min tasau wouil masala right so anger when you're angry it clouds your ability to properly conceive to properly conceive of the situation because in order to judge in a situation you have to have proper conception of the issue the masala whatever it might be and anger is something in the in the human that interfere very strongly with the ability to conceive and properly comprehend and to put everything in this proper place for that reason the body in the shirya is prohibited from passing judgment because of this interference and and then he says that this anger interferes with at the sawur the conception of the issue and then mintotribi ke lok misha ai aliyha and then applying the islamic ruling to the matter as it's been conceived this will lead to an error so and then that person will perish and he will then judge among the people upon other than the truth this is the reality of anger and likewise the maula he mentioned the hadith of soliman that's the second hadith about the two men abusing each other cursing each other in the presence of Allah's messenger sololahu salam and one of them became extremely angry in his face become red and the messenger said what he said indeed i know of a word which if he was to say that which he finds within would go and that word is a arudobila he minishitran so what does this mean arudobila ai atrosy will be he minishitran yoraji that i hold fast to Allah in protection from the shaitan to curse it shaitan because the shaitan afflicts a person when a person is afflicted by shaitan and what is legislated is that a person withhold himself to have patience to seek refuge in Allah from the shaitan so he physically says arudobila minishitran yoraji and likewise in addition to that that he does wudu i need to what that because the wudu yotfi or rather it extinguishes the fire so again going back to the analogy going back to the simileitude at the beginning that anger is like a like a cold red hot cold that shaitan throws into the heart of a person so from the ways that you treat this anger first of all you seek refuge in Allah from the shaitan himself secondly conceptually speaking the wudu is something that extinguishes the fire of anger which is legislated and in kanakar iman phalya-kad phalya-kad if he is standing then let him sit meaning that you limit yourself from from doing any type of activity because the the raging fire inside is making you want to be active to stand and to do something so you limit the the activity so if he's standing sit down straight away wudu in kanakar itan phalya-dajir and if he's uh if he's uh sitting then let him lie down un right unrest and wuhinha fa hara jiminal makyan al-dihuwafi and if he still fears let him leave the place where he's at because maybe that place or the circumstances are such that they are inciting that anger in him so let him just leave the place and go to my house so that he's not able to effect or give effect to his anger and therefore become remorseful for what he might fall into wuhinh wuhafi so this is hadith's 45 and 46 and in the next hadith hadith in my 47 or the next three hadith in fact 47, 48 and 49 hadith of mu'az bin anas son of yolahu anhu who said that the prophet salah allahu aliyu salam said man kya-da-mah-re-i-van wuhu kadirun al-a-yun-fidah-hu the al-hu-la-hu-sub-hannu-ta-alah al-alalu-sill-hala yotayamatihat-da yohayurahu minal-ul-ul-a-idimasha he aliz-la-swam said whoever mankadamah-re-i-van he uh suppresses or represses his anger like rage this is rage this rage which is beyond anger and he is able to get to implement it right so he has the ability and he's able to execute this rage upon somebody and he suppresses it then Allah will call him suhanu-ta-ala in front of all of the creatures on the day of judgment and he will give him a choice to choose any of the hooral-a-ain that he wishes hooralif is authentic is So, as a messenger, as a lawyer, he said, tribulation or trial does not cease to afflict a believing man and a believing woman in his offspring and in his wealth until he meets Allah without there being any sin upon him.
So these three hadith, the sherry, that these hadith again, they indicate the virtue and the excellence of Subbar, the first hadith hadith, and hadith, and hadith, and hadith, and thought about concealing and suppressing the anger, the shiksis al-ghrith who was rather bush-shadid, the rith is like rage, it is a very strong type of anger. And the person who is angry, and he knows that he is able to give effect to his anger, this is different to when a person is unable to give effect to his anger. So when you have a fit of rage or anger and you have the ability to give effect to it, one thing, but when you do not have the ability to give effect to it, then this is another condition which is actually like a type of like a like hosen, it's like a type of grief or sadness because he's not able to do what he wants to do. And so this is why the shiksis that Allah's abhijal is described with anger, but is not described with a hosen which man is described with, what Allah is not described with that, because a hosen is like a defect, it's a defect, it's a flaw, because it's a feeling of emotions with the inability to give effect to what that emotion requires, you know, that feeling, that demands, this is for humans, this is what they experience.
But as for as the shiksis, well rather female he kamal, but as for anger in its proper place, in its proper place, then that is a perfection. So when a person becomes angry against another person and he's able to implement that anger and to get what he wants like his vengeance or whatever it might be, but he leaves it, he abandons it for the sake of Allah, Subh'ala, Sikhin, Allah's face and has Subh'al, then you know, like all the quarters of rage that came to him and he's having patience about all of that, then the reward should be fitting for the amount of Subh'al. Right, so think about it, this reward in this hadith of being given the choice out of any of the most beautiful lavish women. So the reward is equivalent to the deed, because anger is such a powerful emotion and it's very difficult not to express the anger in a fitter rage, but the one who as we said before, he's able to take control, wrestle with himself, so mentally and conceptually, you are struggling and wrestling with yourself first of all, and then you are able to control your soul and even though you have the ability and you can give effect to the anger you decide and choose not to, that is a tremendous type of patience.
So as it just recompens on your will pay armor, you will be given the reward where you are able to freely enjoy the desires and the pleasures to be recompensed for the suppression that you did of the rage which you controlled in the life of this world. This is perfect and complete justice. And as we said before, we mentioned earlier that this really defines the difference between real men and the fake type of men. As I said, this culture that you see online with the influences and many young men who are lost in disillusioned and they're trying to find the way, you will find your way in the guidance of Allah's Messenger, Sonalahu Aliyu Sala.
You won't find it in these people because what they are, what they are portraying and showing is just the physical brute force which maybe a rhinoceros has and a donkey has and a horse has and an elephant has and there's no virtue in that brute force. But the real strength is the one who's able to wrestle against his own soul in obedience to Allah, Allah, Allah, makers to be from those types of men and from those types of people. The shik was not to say that as for the second hadith, the Abu Horera about the man who came and asked for advice and he said, well, the shik already mentioned that and Allah's Messenger Al-Salaam, each individual who comes to him, he gives him advice that befits that individual. There are some people which if you, which this is all the advice they need in their life, do not ever become angry and this will guide that person in his life to make sure that he remains upon right conduct.
And then another person might come and he might advise him to give frequent charity because this person is wealthy and you know, so Allah's Messenger gives guidance to each person, to each, you know, what suits that individual and within that is a guidance for the whole of mankind. So we find that guidance and we find that guidance and we have to put up guidance. The third hadith also, the third hadith that was mentioned, which indicates that a believing man and a believing woman never ceases to be upon afflictions and trials in his person, in his self, in his wealth, in his offspring and this indicates the nature of life. It's the nature of life, it's a toil and a struggle.
As we see, the whole of life is a toil and a struggle whether it's yourself, whether it's your children, whether it's your possessions and a person continues in that toil and struggle until he reaches Allah and if he is a person who is upon this guidance, he makes this a suburb, he has a suburb and he remains upon his name and these things expiate his sins as we know that in the life of this world, there are things which are from a person himself, his righteous actions, his isthi far, his doa, his doa, the remove from him is sins. Likewise from other people, what other people do of doa for him and praying his jonazapra which come from other people, and likewise from the calamities, the calamities of this world, they expiate and remove from him his burden of sin until he reaches Allah and there is not any shatiya, any sin upon him. So this is the end of those three hadith, again they explained the virtue and the excellence of saba and we've come to the next hadith, hadith from a fifti and this is a tremendous hadith in which there are many, many lessons and in this hadith one, Ibn Abbas, from Ibn Abbas, who said that a man called Ayayana, he approached and he came and he came to his nephew, so he traveled and he came to his nephew called al-hura, al-hura bnikas and they were among the group, wakanamir an'afar, al-edina, yudmihim, or amar, al- r- al- r- al- wa- al- r- al- r- al- r- al- r- al- r- al- r- al- as habamajjidhi wa- al- r- al- r- al- r- al- so they were part of this group and they would sit in the council of umar ibn al- kat- al- r- al- al- r- al- r- al- r- al- al- r- al- and this council of group of people, they were- they were Qur'an recites, they were memorizers, they were the recites of the Qur'an and they are the ones who would be in the council and they would be his consultants and advisors and they varied, some of them were kuhul and khanu, al- shuburnan, some of them were like youth, some of them were in like the middle of the age, they were of different ages but they were all recites of the Qur'an, memorizers of the Qur'an. So, Ayayana said to his nephew, oh my nephew, you have a position with al- al- al- amir, which is umar.
So, seek his permission that I am allowed to enter upon him and speak to him. So his nephew asked the permission that my uncle has come and he wants to sit with you. So umar gave permission, phalimad- dakal- dakal, so he now entered into the council of umar and remember umar is sat there with all of his- these are respectable people, they are respected in the- among the companions because they are the Qur'an recites, these are the knowledgeable people, righteous people whom umar has made to be his magilis and he's sitting in their midst. So, he comes in and he says, oh, he, yam n katab, right?
So this is like this speech is like a complaint, it's like a disrespect. Oh, son of al- katab, he says, well, I, my aunt, al- jazal, well, I don't know what he said. He started off with disrespectful speech like help, like this, oh son of katab, al- katab. You do not give as much nor do you judge between us with justice, right?
So, you have to picture the situation that you have come and basically insulted the leader of the Muslims who's sitting in front of the magilis of the most noble, righteous people who are Qur'an memorises whom he's made to be his council, which he whom he consults with and in their presence you come and you've insulted Amir al-muminain. So, as we see in Hari Farzati, Barumar, Ravi al- A'an, who had the ham-mah in Yoke Abihi, Umar become angry until he was thinking of falling upon him. Rakhar al-hul-hul-hul-hul-hul-hul-hul-hul-hul so al-hul-hul which is the nephew said, Ya amir al-muminain. O chief of the believers in Allah ta'al al-a-a-l-a-l-a-l-a-l-a-l-a-l-l-a-l-n, he saw the Allah j-salam.
O chief of the believers indeed, allah, the exalted said to his prophet and he mentioned an ayah in the Quran, Hodeil'ahfuhu, warawar, warawar abir, anil jahilid, war Mumin hada, So he said to him that Allah exalted said to his prophet, hold on to forgiveness, adhesa forgiveness, and command Bill Orf, which is good, and turn away from the ignorant, and indeed this one is from the ignorant. And then he said, Allahi, Ma'Jah was a ha'omar, Hina, Tala'h, Wakana, Wakafan, Indakit, Abilah, Hita, Allah, Rawah Al-Buhari. So when the rate is said by Allah, Ahmahr did not go beyond, like when he was recited, he did not go beyond this verse, meaning he was the one who was Wakafan, meaning he halted at the book of Allah, the most high reported by Allahi. Now in the Sariif al-Shikh, Arahimulah, Shikh M'chimin, Arahimulah, he says that the author, Anamawi, Arahimulah, does not cease to continue bringing Ahadith, which mentioned patience, and suppressing the anger and the rage.
And he mentioned the Sariif al-Ab-Nabas regarding Umar ibn Al-Khattab, Arahimul Al-Arahimul, Anhu, Anhu, Anhu, Umar ibn Inim, and who is the third most virtuous man in this Muslim nation, after the Prophet, Ali Satsalam, and Abi Bakr al-Haliq al-Haliq al-Arahul, and he was known for justice among the people, among the subjects, and also being humble, with the word of humbling to the truth, until even a woman, like an average woman would come to him and remind him of Anaya in the book of Allah, and he would have the humility to stand by it and to halt at it, and he would not go beyond it. So this is the nature of Ahmar ibn Al-Khattab, with his Adal and his Du'Adur and his justice and his humility. So this is who he is, and then this man came, entered into his Majlis, and this man was from the Qibar of his home. So this is a man who was taken to be like a chief or a leader among his people, he's come to Medina, asked to enter the Majlis, the council of Ahmar, with the people present, and he said what he said, you know, he used that language, he, Yabul Khattab, this is Kalimatun, Kalimatun, his distinct car, or Talumum, it's like a rejection and a, you know, putting blame, like a type of speech.
And he said you do not give us much, and you not judge with justice between us. She says, Unghurilahadar, Rajulil Al-Khalum, Al-Hulilahadar, Al-Mashuril, Al-Bihadal, Kalimatun, look at how this man speaks about this Khalifa, who is known with such justice, and his Khurah, the Quran recites used to be his, Jul-A-Sah, the people who sit with him, and they are from the companions of Allah's Messenger, Al-Salaam. Regardless of whether they were Shiyuk, Akhul, Aushabar, right, so the old men, they were either old, advanced age or in the middle age, or they were youth of different ages, they were all set in his modulus. And he would consult them and bring them close to him.
And the shiks is that in this is a point of benefit to the rulers, to the Khalifa, or to the Amir, every Amir, every Khalifa, that his companions are associates who sit with him in his council, that they should be righteous people. Because when there are righteous people appointed, then, if they're not righteous people, then the nation will perish, the Ummah will perish. And if Allah makes for him righteous people, then Allah will benefit the Ummah by way of him. Why?
Because of that affect and influence of the righteous people. So therefore, it is where I jib the shiks is upon, the ruler of the Muslims, the willy alamah, that he chooses people who are from the people of knowledge and imman, and this is the Sahibah, or the Allah who am home, the Qur'a, the reciters among them, they were the people of knowledge, because they would not go beyond 10 verses of the Qur'an until they acted upon it, and they extracted from it what there is of knowledge to be believed in, and what there is of action to be acted upon. And this is how they were, right? They acted upon what they knew.
They didn't just acquire knowledge and hoard knowledge and have a great amount of knowledge. You know, it was 10 ayat, knowledge and action, 10 ayat, knowledge and action. So these are people who had ill and amal together combined, and these are the ones who were in the gathering of Ummah ibn al-Khattal. So this man, he said this speech to Ummah, you do not give us much, you do not judge among us with justice, he became angry until he wanted to, all was about to strike him and to beat him.
But the nephew of this man, he said, yeah, I'm here, I'm not mean. I mentioned that I, that you heard, rudilah, rudilah, rudilah, rudilah, rudilah, and anil jahilin, hold on to forgiveness and command with good and turn away from the ignorant, when you heard him in a jahilin, indeed this one is just from the ignorant. So Ummah, he stopped right here, he did not go, so he meaning he acted upon the ayah, which is rudilah, rudilah, rudilah, rudilah, and because he was someone who stood and halted at the book of Allah's man, and so he halted, he did not beat the man, he did not strike the man because the ayah was, because I was respected upon him. So the shayk says, look at the adeb of the Sahibah, and of the Ummah, and with the book of Allah, they do not go beyond the book of Allah.
And when it is said to them, this is the whole of Allah, this is the speech of Allah, they stop right there, whatever it might be, they stop right there, this is the way of the Sahibah, of the Allah. So he said, the same to Allah's man, rudilah, rudilah, rudilah, rudilah, hold on to forgiveness, meaning hold on to what is, what is easy that which involves parding the people and do not seek your right, right? So there are some situations where you do have the right to take your right, right? So you're angry and you have the right to take whatever your right is to take your right back.
But sometimes it's not be fitting that you take your right or you take all of your right. Sometimes there can be a compromise in full or in part, and you relinquish your right in part or in whole in order, you know, either because it's from nobility and loftiness and good character, or it's because of Ihsan benevolence to the other party. And we see that this is what the shariya, the law of Islam is actually founded upon. As we see in the Allah, that Muru Billadly, well, Ihsan, the whole of the shariya is founded upon justice or benevolence.
So either there's justice in which rights are equal. So if a right is taken, it's full field equally, right? So it's equal, it's justice or it's Ihsan, where there is something of benevolence where you give up or you, you know, that you let go of something, right? So the law, this is what the foundation of the law is built upon.
And all of the conduct of the believer is founded upon Allah, or it is Ihsan. And so here there are scenarios and formulalehsan, you know, forbearance and forgiveness and overlooking, and so on. So sometimes the shariya says that he says, ah, sometimes you don't pursue all of your right because, you know, you might not attain it. And so we give it up.
And so therefore you take the approach, which is gentle and easy. And so the shariya goes on to say the second part, war modeasser will command with that, which the shariya legislation has knows to be good and the people know to be good. And do not command without which is monke or which is evil. And now that which is known, other than what is known to be good.
Why? Because the Sheikhs is the affairs of three types. Munkhur Yajibun Nahiwanhou, an evil which is obligatory to prohibit from Umar Abhihi and something that is known to be good which is commanded O Malisa, Bihar, O Labihar, for Ina, who used to go to Anhul and that which is neither this nor that. So the is silence regarding it meaning the Sharia hasn't said anything about it that is prohibited or obligatory but it's been silent about it.
So all the affairs fall into these three things either it is a Munkhur and evil so the Sharia has prohibited it or it is a good people know it to be good and it is good so the Sharia has commanded it. OH, it's not this another that and the Sharia is silent over it so but from the angle of Nasi haad Sheikhs says it's desirable for a person that he not say except a speech in which there is good because the Prophet has also said Mancana yotmin alalayhi wa lahir, Fa'al yah wa lahiran awli shout, whoever believes in Allah and the last day they let him say let him say good or otherwise remain silent and that's for the third part of the ayah So he said, the meaning here in his eye is that whoever is ignorant displays ignorant behavior towards you and what is that who tries to be on top of you, they turn away from him, especially when you turn away from him doesn't involve any kind of humiliation or anything of that nature. And this is an example of what Amr did, Ravi Allah, who I know him turning away and halting at the book of Allah, this wasn't like it wasn't type of like humiliation and weakness of any sort because he was fully able to strike that man, the one who spoke in this manner. But he fulfilled this command in this ayah and then he turned away from the jahilin.
Now what is this word, jahil because the word the word jahil is says, jahil has two meanings, aha dumul, aha dumul, aha dumul, aha dumul, aha dumul, aha dumul, aha dumul, aha dumul ahaul. So the first meaning of jahil is that you simply do not have knowledge of a thing, to be ignorant. This is the common understanding of ignorance. But the second meaning of ignorance is as saffir, what the rahil.
Right? And the second meaning of ignorance is like foolishness and trying to dominate and to have the upper hand against somebody to behave in a way where you're trying to dominate and gain the upper hand over someone and behave in ignorant and foolish manner. This is also called, this is also called ahail. So there is ahail as it relates to ahail and there is ahail as it relates to behavior and action.
You can be ignorant in terms of ahail, you can be ignorant in terms of how you ought to behave. And the word jahil applies to this and to that. And in that respect, the shick mentions an aha from some poetry from the days of jahil you in which the poet said ahail ala ala ala yajalan. Aha dun alaina, bhanajal ala fokah jahil il jahil you know, which means that this poet is saying let nobody behave with us in an ignorant manner lest we behave with him above and beyond the way of behaving in jahil you.
That meaning it's like a type of threat which is that if you start behaving ignorancely, meaning like trying to dominate and intimidate and behave like that, then we will do even more against you in return and we will do it in the way of what we know in the Jahiliyah. So after mentioning this, the shiks is in fact mentions here, La Yiswah, La Yiswah, Alina had to wait a while, Alina, for Nakuna, Ashidam, let nobody behave foolishly with us, lest we behave even more severely in the same manner towards him. However, this is obviously, this is Jahili, this is poetry from the days of ignorance, this is not Kaidanswah, but as for Al-A'da, Al-Islami, as for the Etiquette, the Islamic Etiquette, then as we see in the Quran, the reward apart from the reward from Allah is that that person will come to you as an intimate friend because he's seen that you could have took your vengeance you could have behaved with him in that way but you chose not to and instead you behaved in a benevolent manner with him. Will you and Hamim?
Aribon, Sadhir Khan, Phyir, right in my own minas, Sadhara Wahlwab. He will be a Willian Hamim meaning a friend that is very close to the extremes of what can be considered to be friendship and nenas. So who said this? It is Allah, Azawajal, Allah's wa jal is the one who said this and he is the more valuable Haulub, he is the one who turns the hearts.
So he is able to turn the hearts of the people, the hearts of the people are between the two fingers of our Rahman and he turns them however will. So he is able to turn the heart of anybody, to turn him from enmity into the closest and most intimate of friends. So Sheik says this one who was an enemy to you and you repel him without which is better than he will turn, that Allah, the enmity will turn into friendship as we see in the Ayah. So in summary, in conclusion, this Ayah that was mentioned in the Hadith, Khadil Afu wa Amrbla wa Ril Anil Jahilin, when it was recited to Amrbla Mireen, Amrbla Mireen, Amrbla Mireen Al-Qatab, Al-Raul Al-Yalah, Al-A'an-Hul, and he did not attack that man and did not hold him to account for his ignorance.
Now this is what happened and he stopped at the Ayah. So for us, when something like these affairs happen to us, such as Al-A'an-Rayv, Angah and Rayj, then we should remember the Book of Allah, Subhanahu wa ta'ala and the Son of His Messenger, so that we can proceed upon that guidance so that we do not become astray. And that person who holds fast to the guidance of Allah in this manner and holds at the guidance of Allah in this manner, then Allah's wa jal he says, for Manitabha al-Hudai, for Manitabha al-Hudai, for Allah yadil-u-olayyaswar. Whoever holds on to my guidance for Manitabha al-Hudai, for Allah yadil-u-olayyaswar, then he will neither go astray nor will he be wretched while Lord wamawafit.
So with neither go astray nor will he be wretched and Allah is the one who grants success. So inshaAllah we stop, we'll stop with this for today's lesson. This is inshaAllah, the next lesson will be the final lesson on the chapter on Subhanahu so we leave what remains for the next lesson. In Sh'a Allah wa ta'ala before we come to the chapter on Siddha, on Truthfulness, which is another extremely important quality.
So with that we conclude today's lesson. and then he was in the middle of the day. Allah which is himself and to believe in the messenger. So this is still a lot addressing the believers, but I think what you're referring to is the way the narrative changes and the speaker changes.
And so this is one of the marvels of the Quran. I mean, an example would be like Surinu, for example. He reads Surinu, and it begins, indeed, and then it changes and then it changes, and then it starts speaking. But you don't really notice the change in the narrative.
So this is one of the areas of the Quran, which is the way that stories are told, and the shift in the narrative in a manner that's not really noticeable, and the flow just flows. This is an aspect of the miraculous and marvelous nature of the Quran. But again, I'm not sure what you're asking in your question. Like where's the actual Shubha?
Where's the doubt in what? Certainly. I'm not necessarily a doubt, but like, yeah. It's just, I'm not saying to say, because he's trying to think of this kind of narrative but he's thinking of the one, the one, the one, the person.
But is that not the reason he's thinking about it? No, because the Quran is conveyed through Muhammad, son of Allah, and he was sent them. And the revelation is coming to Allah's messenger. So the speech is directed to Allah's messenger.
And through him, it is directed to the whole of mankind. So therefore, you will see that Allah's messenger, you have to be addressing the prophets of Indakur and and he will say, you know, say to them, such and such. And other verses will be, you have to nurse, you have to live in an airman, all mankind, all you will believe. So Allah's is addressing different.
So his speech is directed to us, but it's conveyed through his prophet. And so some of the dialogue and the discussion is with his prophet. Some of it is open to mankind. Some of it is mentioning stories and quoting what others have said.
Because that's the purpose of the Quran to be a reminder and admonition and guidance and also a command and a prohibition. And so to serve all of these different purposes, then there are stories, there are commands, there are prohibitions, there are verses addressing directly the messenger of Allah to console him and to strengthen him and to support him in his pocket to it, right, which then remains a guidance for the people who come afterwards to imitate the Prophet Islam and to seek his guidance as well. So almost like as if anyone who is a caller to Allah after Allah's messenger, it's as if we put ourselves in the place of those prophets and messenger so that we can take the same guidance, how Allah spoke to them, what Allah said to them, how Allah said to them, how Allah said to them. So again, I think the real question comes is why, like what you're saying is why isn't everything just in the first person and Allah speaking to us because then that wouldn't fulfill the purpose of Allah's guidance in the most beautiful, perfect manner, which is, which is how it is.
It's so it's we can relate to everything. And all of the I had, we can relate to them either from the point of view of a story or admonition or to take guidance or so that's how it's part of the miraculous nature of the Quran that it is the most perfect guidance that Allah revealed it in the way that he did. And it wasn't all just like the first person dialogue with either the prophet Ali Sal So there's a reason behind that and it's to do with the miraculous nature of the Quran and the perfection of its guidance in that it relates that we can relate to it in all these different ways. And all of that is something that the Arabs were perplexed, like they couldn't master the, they couldn't find them that how, where is this Quran concom in this manner that seamlessly it tells stories and it changes, you know, like a person or dialogue, whatever, and they couldn't match it and it was unrivaled and they knew that this is something beyond their capability.
What if it was like you said, like a similar argument would be, well, why didn't the Quran, why, for example, why are stories of the prophets interspersed in different places? Why didn't just the story of, for example, you know, Muslim, Allah, just in one sequential narrative, but this is how men write. When we write, sequentially, we write, you know, but the Quran is not like that. The Quran is a sign and these are arranged in different ways which itself is revealed, like the arrangement of the Quran, it's revealed for Allah himself also and there's a wisdom and a purpose behind that and that's from the perfection of the Quran.
So that's what I can see around this list. As a question here, is there consensus between the Olimah and whether the earth is flatter around or in shaped? Is the plane flying all the way around the earth not to proof for it being around? As a Sheikh Mughamil Orahmil al-Aur-Saitan, there's a difference between the scholars as to what the shape of the earth is.
It's not really a matter of creed as such, such that we should have debates and arguments over it. That which the Quran did come with is the motion of the sun on a counter which there is day and night and the stationary earth. These are very clear. The motion of the sun, very explicit, very clear.
The stationary earth, also very clear, but not as apparent as the issue of the sun, but it's also clearly in the Ayat. So these two issues, they do become issues of like creed and for that reason we reject the solar system model and the whole astronomy, the astronomers because that astronomy that we have been given, the modern astronomy, it has its roots really in astrology. The reason why we have this system is that it was deemed to be more accurate and a better way for the astrologers to make their predictions, at least that's what they thought. So they shifted from the geocentric model that everybody used to put on most people's people apart and they came to the helocentric model.
We are told this because of science and discovery, but really it was astrological in nature, the shift. But as far as we must understand the Quran is explicit that the sun is in motion and through it is the phenomenon of the night and the day, this is a matter of iman and kufra. And likewise the earth being stationary, that's also very clear, but to many people it might be obscure. So on that issue, like Sheikhine Merced, Rahim Allah, that we won't really hastily speak about the kufra person who rejects it, there are many shubuhah to which are floating around, so maybe we have to be a bit careful with that.
But the issue of the sun is very clear. Beyond that, how big the earth is, what shape is the earth? This is, you know, it's not possible for us to really determine that no one has left the earth, even though they make you believe that, but no one, because the earth is a closed system, you can't escape the earth, you can't escape the earth. These people themselves, they sit, some of these other people, that the earth is a closed system, we can't leave it, right?
So nobody's really seen what the shape of the earth is. So yes, there are many scholars say that it's around, and there are many scholars also who actually say that it's a level plane, and so people present arguments either way to support one or the other, but this is not a matter that we're going to fight with each other and say that you want me skided and you want me skided, and you know, so I don't think this is like an issue. That's what the individual arguments that can be used, well, you know, there are arguments which are used either way, and you can look at the individual arguments that the merits of each argument and see whether, you know, does it hold, does it have any merit, there are many, many experiments which have been done, you know, so I'm not saying either way, but there are strong evidences to show that all flights of planes are actually level in nature, they have to be level. All military applications of, you know, missiles and planes, they're all on the basis of a stationary non-rotational plane.
There's no dispute about that, you can go actually find all of the papers and the equations and the models that are used for trajectories and flights and whatever, and they all assume for those calculations that the earth is flat, is like a plane non-rotating surface, right? So this is not even a point of dispute, this is established and known, right? Likewise, you can have these, when they transmit wireless frequencies which are, which are only single direction, right? So those one where it's fired from mainland Europe all the way into Cyprus, and it's 2, 300 kilometers and it can only be straight, like these waves don't curve on, it can only be straight, right?
So there are many, many examples that people would bring to support one argument over one side over the other side, right? So you can look at each of these arguments and look at the merits, is this true, is this valid, is this whatever, but you can hold whatever view you want, but like I said, this is not an issue to be fighting and disputing over, you can hold the view that you want, there are many scholars who actually, Al-Kor-To-Be is one of them and there are many other scholars going back into history, they do hold that the, that the Ayat-in-a-war-an indicate a flatter, and there are other scholars who say that no indicates around us, right? So I wouldn't make this, the key thing is, the two things is that the Sun is in motion and the Earth is stationary, they still are not under any dispute, right? And don't be coward or, you know, dismayed by the fact that people start laughing at you and saying, oh well it's established now, we know that this is, you know, we don't, no, no you haven't, we know the history, the reason why 20th century physics was altered is because you couldn't prove the Earth was moving in the 19th century, that's why Einstein was brought about to invent relativity, to hide the fact that the Earth isn't actually moving and you couldn't prove despite all those experiments that the Earth actually is moving, so they had to come to a compromise and say, well, everything is relative, right?
It's like a compromise, you know, to avoid people discovering that hang on the Earth actually is not moving, right? And so you see statements from these people, from these famous astronomers, George Ellis and many others clearly stating that actually, you know, we haven't proven, either way, it's actually equally valid, you can say the Earth is stationary, all the mathematics physics will work just as well, you can say actually the moon is the center of everything, everything else moves around it and the mathematics will still work, you can say the sun is the center, all the planets move around it and that will still work, the mathematics will still work. And what you want to choose as the starting point is purely philosophical, right? And it's not science which is determined because we can't really tell what's stationary, what's actually moving, right?
That's why they had to invent relativity, to hide the fact that all the experiments in the 19th century couldn't show that the Earth has any detectable motion, or at least motion that is equal to the 33 miles per second in the whatever it is that it's supposed to be moving, right? And we don't feel that movement at all when it's moving, so if we don't feel that movement at all, everything's like a sea lake and it's totally still, you know, our senses, we believe what our senses tell us, we can tell that we're not actually moving, right? So that's what I'll say on this topic, I know this topic comes up very often, and people argue a bit about this, but this is not a matter of belief, and the key thing is focus on the issue of the sun, and the Earth being stationary, and the sun being in motion, these are issues of creed, these are issues of immerne and gopher. That's all I can say on this question, and I know that people, they like to take clips and put it online, but this, I'm giving this like a very summary short answer to a local audience.
So sometimes like clips are not suitable to be put online because that requires a more detailed treatment, because the bigger audience, you know, needs more detailed, like evidences and proofs of what's being said, but here among us as believers, we understand these things, and it's very clear to us, and that's it, it's so important for us, and so that's what I say, generally, sometimes when people put clips from lectures online, they should seek permission for the suitability, because things can be said in a localised audience, that's suitable for the audience, whether it's this topic, whether it's the issue of jihad or slavery, or whatever it might be, so I think it's from etiquette that people ask, can we take this clip and put it online, or do you have a longer clip, or is there something else, more detailed, or whatever, people should use a bit of wisdom in that manner, because we have to give convincing evidences for what we say to the right audience, just something to bear in mind to people who do that in Charlotte, Particle of Italy.