So today is lesson number 30 in our series on the commentary on Ariad Saalihin. And this is the thirteenth lesson on the chapter on Sabar. It's the last lesson on this particular chapter. And as we said before that a Nava Yurahim Hula gives many different, brings many Ahadith, which illustrates the practical applications of the quality in question.
In this case it is Ahsabar. And we come to the end, the final, if you Ahadith. And this is another arena in which tremendous patience is required. And this relates to the subject of the rulers.
And so this is not only just a personal thing, or personal, or individual, but it applies to the whole of the society, something which is collective. So these four are in number 51 and even Masoud say, from Ibn Masoud, all the way from Ibn Masoud, he said... So he said, in the ha, satakun, over the a'ar, wahumurun, tungkirunah. He said, indeed, there will be, after me, something called a'ar, which means self-interest or appropriation where the ruler, he looks after his own interests and not the interests of the subjects.
So everything's centered around the ruler. This is the meaning of the word a'ar. So you will see, after me, a'ar, and things that you will disapprove of, that you will dislike. Qadu, y'ar surulah, famer, j'amurunah.
They said, oh, messenger of Allah, what do you command us? Qadu, so he said to adduul al-hak, al-lavi, al-hakum, wahtas al-luh, al-lavi, al-lakum. Did you fulfill the right? That is over you, the right of the ruler over you.
You fulfill that, and you ask Allah for that, which is for you, your s'alaf, your right, bohari and Muslim. And now it explains, while the Azarah al-in-firadu be shayi, ammanna ho fihi haq. So Allah means that when you take something exclusively to the detriment of the one who has a right in it, so you deprive someone of their right, and you take whatever it is, in this case, it would be wealth, and you take it for yourself. This is the first time you've seen by 51, had you seen by 52, and Abiyyah, Yaa, Osay, Dbunah, Haudair, Raghyal, Noh, and Naurajul, and Minal Ansar, Bali, Arasul, Allah, Al-luh, al-luh, al-luh, al-luh, al-luh, kamrstah, kamrstah, kamrstah, al-maltah, full an'an.
So this companion, Raghyal, Raghyal, Raghyal, and who he said that a man came from the Ansar, and he said, oh, Allah's messenger, will you not employ me as you have employed Sonso? I mean, will you not give me a position, like you've given Sonso a position? Bakaal, so he said, in Nakaam, Sathal, Khu, Sathal, Khu, Nabadi, Athara. Indeed, after me, you will meet, or you will face, Athara, again, this is like the self-interest, or the self-preference of the ruler in material and monetary things.
So he said, Fasbiro, he'd tell Raghyal, al-Lhout, so have patience until you meet me at the Hout, but the drinking pool on Yomun Riyama. Again, Bukhari and Muslim. So the Shek goes on to comment upon these two hadiths. These two hadiths, he says, the hadith of Ibn Rasud, and was said, bin Houtay, Raghyal, Raghyal, and Humam.
They both connect to the Bab of sub-of patients, and both these hadiths, they indicate the patience. In this case, it's in the issue of rulership and authority, and the affairs which affect the whole of the society. As for the hadith of Abdullah ibn Rasud, he says that the Prophet, Rasulam, he said in Nahr, Satar Koono, badi Athara. And again, the Shek mentions Al-Athera is, Al-Istitharabi shayi, al-manna-wufihi haq, which is, as we mentioned before, it's that rulers will come over the Muslims, and in relation to the wealth that is acquired and gathered, politically and economically, and by Ybaz-Zakat and other things, that these rulers will spend it as they will, and they will spend it to their benefit, or they will hoard it for themselves.
And as part of that, the right that the Muslims have in that wealth, they will be deprived of that right. And the Shek's is, Wuhad-I-Athera, Wuhad-I-Athera, Wuhad-I-Athera-Tun, Wuhad-I-Athera-Tun, Wuhlman. This is considered self-interest, self-preference, and it is oppression as well. And he goes on to say that they obviously take this wealth for themselves.
And so when the messenger of Al-Sulam, and explain that to the companions, this is something that you are going to experience. Naturally, they ask the question, what shall we do? What do you command? No, no, no, no, no, what do you command us to do in that situation?
And this is the companion seeking guidance from Allah's messenger in this issue, which they believe and accept, because the messenger of Al-Sulam is a sadhic. You know, he is the truthful one, and the truthful, and they believe they believe, because these are from the affairs of the unseen, which are from the signs of his Nubuwa, that he mentions that these things are going to come to the Ummah, so they are looking for guidance. They want to know what to do, and see the difference here between the companions and between those who took knowledge from Allah's messenger, Al-Sulam, and those who did not do so, and they were not the students of the companions, like the Khawarij, who came out against Ummah, and this guidance was lost upon them, and that's even, this is in relation to rulers who are actually, who do not fulfill their rights, not to say that Ummah and Ali were not fulfilling their rights, right? So it shows the extent of their ignorance and their misguidance that even in relation to the most righteous and upright and just of Muslim rulers, of the time of Ummah and Ali or Al-Ravi, that they revolted, and they accused them of injustice and things that they were free of.
And before we continue also, you see this same thing, is in all of the nations today in the Western nations and the non-Muslim lands, you see pretty much the same thing, where the people who are in power in politics, they realize that when they handle such a large amount of money, which comes from the subjects, that they are in a privileged position, and naturally because people are inclined to wealth, and they love wealth, and they have this covetousness for wealth, then naturally they take advantage of that, and they benefit themselves at the cost of the subject. So this is not something just to, you know, the unique to Muslim rulers and the Muslim nation, this is just human nature. And unless someone is truly upright and honest, you're not gonna see justice. So this thing was going to come into the Muslim nation and Allah's messenger, Ali Islam, he gave the companions command the advice, what should they do?
He said, to Adun al-Hak'a, Ali Al-Aqum, you fulfill the right which is over you, right? So we have to fulfill the right that the rulers have upon us, the right which Allah gave to the rulers, right? It's not the rulers right as in himself, Allah gave that right to the rulers. So we fulfill that right which is due to them.
And the Shekseh's meaning, la yamna aukum is the eta rho hum bilmal, Ali kum, antamna aukum, ma yajibu aali kum, na hahum, minasam yu wa ta'a, wa adumu li ta'a, wa adumu li ta'a, wa adumu li ta'sh, Ali kum, ba lisbiru wa sama u wa adiyu, wa la tuna asi, uuhu wa amor al-aali, al-aali, ata rho mul law. Very simple. Just because they are self-interested and have self-preference, it does not mean that this prevents you from fulfilling your obligation towards them, which is hearing and obeying that you hear and you obey, and you do not incite against them. Wa adumu li ta'a, very important, you're not incite against them.
Wa adumu wa ta'sh, right? So you don't create commotion, you don't incite against them, you don't express like the words which are going to turn the hearts of the people against the rulers and potentially bring them out to the streets and bring them out to do demonstrations and demonstrations and sit-ins and things of that nature. Wa asi biru wa sama u adiyu have sabar, right? So here, this now is sabar, have sabar.
Sabar in this context is a tremendous thing and here and obey and do not contend with them. Do not contend, meaning do not vibe with them, do not basically try to take the rulership from them or the power from them, which Allah has given to them. These things are tremendous and we have to make an important point here, which is that first of all, you can see that this theme or this topic of the rulers and hearing and obeying, it recurs every time we do lessons, every now and then it comes up again, no matter what the, what the term, this case it's sabar. So this topic comes up, now we have other subject areas that we do and the topic comes up again.
It shows the greatness of this topic and this topic is not just something that is theoretical that we sit and we read in the books and we read, for example, Usoulosunna and Shahraha Sunna and Asa al-Asa al-Saw and we read all these books and we come across all the time and to hear and obey the rulers and not to rebel against them and to fight alongside them, whether they be sinful or righteous or sinful. This is all theoretical, that's fine and we can speak and teach, but when it comes to real practical situations and practical realities, this is where the test is. This is where the test is for the people to see. Are they truly and honestly going to stick because the muxus of this principle, isn't just that we say we read it, a symbol of what the one who allows a pointer, then no, that's not the muxus of these principles and points of creed, the intent is to abide by and to act upon and to demonstrate that you are obedient to Allah and his messenger by letting go of your whims and your desires and your ambitions and whatever political ambitions that you might have and to believe in what Allah and his messenger, what they commanded, that it is best, it is good and to act upon it, to act upon it.
This is where the real test lies and that's why this issue comes up every now and then, it appears every now and then, some fit and now some fit and arise either they are instigated by the people of disbelief or they are issues that arise organically within the Muslim countries. For example, the Arab Spring, for example, 12, 14 years ago, instigated through social media by some of these Western nations and just to spread fire and commotion in the Muslim lands, to destabilize them, right? And the people come out on the streets and it led to turmoil and chaos. This is where people are Muslims are tested by way of these principles.
And in the midst of that, you see, you see there are claimants to Salafiyya, people who claim to be like we saw in the Arab Spring, people who claim to be Salafiy and upon Salafiyya, lo and behold, you see them participating in supporting the demonstrations or the citizens and claiming no, no, this is making every type of excuse and every type of, and saying no, this is, you know, despite the fact that it is a clear cut, unambiguous principle in the Quran and the Sunnah, right? There's no big issue about this, that basically you hear and you obey and you do not contend with the rule of irrespective, if he's righteous, sinful, if he's not fulfilling your rights, if the economy is bad, if, and all the rest of it. And so every now and then, these fittant, these tribulations arise and we see once again, the same principles, the same issues coming back again, which if they are not adhered to, tremendous evil is going to, tremendous evil is going to result. And as it relates to the Muslim countries, you know, when Muslim countries are split and they are divided, so you have a ruler, the country is united behind one ruler, things might not be perfect, it might be, it might not be brilliant, but at least there's amend, the security, you can walk the streets, you can earn a living, even if it's not the best of living, right?
As soon as this principle is violated, and you start having a civil war or a succession or a breakaway state and now they become two, and now this, then this, first of all, weakens that Muslim nation, secondly, it allows outside vultures to come in and to start supporting one or the other as a means of getting their foothold into that nation to serve other interests. So there are tremendous evils which result from the violation of this principle. And this is why this is a real test of a person's salafir. Many people are exposed in events and situations like this, when Allah brings this fittana, and then we see, okay, is the theory going to be put into practice or were you just giving lip service, lip service to the creed all along, and really you have political ambitions, and your man-head is not really in accordance with, so these, as we said, are things which recur over and over again, and historically speaking, we see this happening in many different forms, many different ways, some people come along and they say, yes, as long as your arkida is fine, your man-head doesn't really matter, right?
And then on the man-head, they put all these things to do with demonstrations and sit-ins and protests, so they try to make it, they try to separate between creed and between the practical application of that creed. And so they try to justify in different ways. And the way they do that each time, each time this type of nakams and appears, their justification becomes more and more sophisticated and more and more deceptive until you realize, hang on. So for example, let's give a scenario, for example, imagine in the east of Saudi Arabia where the Swarawafid, for example, they decide to create a break off state, right?
And all of a sudden now there's someone claiming to have a leadership and they want to break off, right? So if we apply this principle, right? The principle clearly allows the ruler to fight and to subdue these people because they are Khawaraj, they are Kharajaj rebels and they are splitting the unity of the nation and they have taken up arms against the legitimate ruler. This now isn't some confusing fitna that, this is black and white, do you understand this?
It's like a black and white issue. And everyone has to be clear on that issue that the ruler is correct in fighting against these rebels and these Khawaraj because they're trying to split them against Muslims and weaken them Muslims and they've taken up arms and that's the hook of Allah and his messenger and that's in the books of the creed and we all with a single vice, we reject it and we say, this is even what these people are doing and it is correct, it is true that they be fought against. It's very clear cut, right? Here you don't say this is a fitna and this is, we should keep out of this and this is not the place where you say this type of thing, when the issue is absolutely clear cut, right?
So this issue is one of them and that's why look even in a sort of sipda, the six principles, you see the first principle, what is it to do with? You know, it is to do with the dough, then it is to do with unity, then it is to do with hearing and obeying the ruler, the third principle. And likewise in the books of greed, we see this is from one of the greatest foundations of the religion which distinguishes the people of the sunna from those who are other than them and those who ascribe to the sunna, but then when it comes to the actual test, you see that they chase after the world or they compromise Salafiyya with political ambitions and they don't really hold onto this asal, this foundation. So the shayk said that Allah's messenger, Ali Salaam, he said to them that you fulfill the right that they have over you, what does Allah, and you ask Allah for the right that belongs to you.
She goes on to say that asala, what does this mean? That asala for the right that belongs to you? She can explain, this is what you do is you make the waa to Allah, you say, he says, is Allah, and you have to do with him, make the waa for them, see Allah, guide them to the righteousness, Allah, give them to be in establishing the rights that are due upon them. So you make this type of the waa for them to guide them, to give them the guidance, to direct them, to make them to be just and to make them to fulfill the rights.
And shayk says that this is from the wisdom of the Prophet Salallahu Alaihi Wasallam, because he knew, he knew for Inno, Ali Salaam, Ali Ma'an, and Nafus, Shahihah. The messenger knew, he knows that the souls in men, they are naturally, they are covetous, they covet. This is something that we all know and feel, that we like wealth, we want wealth, we want more wealth. We feel in ourselves, we know this is something natural Allah has put in the hearts of men.
And that souls are unable to have patience. This is one of the most difficult things to have patience upon when it comes to rulers and their self-preference and when they deprive you. And this is why you see among, for example, the European nations or the Western nations, their history, especially modern history, is replete with revolutions, rebelling against the aristocracy, the rulership, sometimes it's over, like in America, it's over like tax on tea, right? On teaps, the rulers put tax on tea and so there's a rebellion.
This is something that we see in these nations. And ultimately, those things did not really benefit them because what happens is that really, there are other parties who come and they have ulterior motives and they incite the people to rebel against the leaders. And in the midst of the chaos, they come in and they take over that nation in different ways. There's always murky hands, right?
This is politics, in politics, there's always murkiness behind everything. And so this is why these things, the messenger of Al-A'al-Saw-Salam, to allow for stability, Al-A'al-A'al-A'al-A'al-A'al-A'al. And also because Islamically, we believe, as the Sheikh will explain shortly, that why are the rulers tyrannical, why are they sinful, why do they oppress the people? Well, there are reasons for that, right?
There are reasons for that to come back down to the people themselves. So we have a different way of explaining why are people deprived of wealth and their rights? There's a reason for that in Allah's creation. And we have a different way of explaining that than we see what happens in the Western nations of this belief where they see revolution as something necessary for justice.
This is not so Islamically speaking. So the process of them, he knew that the souls are naturally they are covetous. And they are not able to have patience upon the one who deprives them and deprives their rights. And for this reason, he guided and directed the companions to that in which there is goodness that how do we behave?
We fulfill the rights that are due to them. Because this is what Allah has made obligatory punters. And as for our rights, we ask Allah for those rights by making du'a, that Allah guides them. We do not, we do not contend with the rulers.
We do not try to snatch power from them. But we make du'a to Allah and we repent and we seek forgiveness until Allah changes the affairs. The shik says that this clearly indicates the prophethood. This is one of the signs of the Prophethood of the messenger, Salawi Salam.
Because he informed about a thing that actually went on to happen in the future. The rulers, the leaders, since a long time the shik says, can't you start the ruenabil mal, they used to hoard the wealth and keep it for themselves and used to eat from it and spend from it on themselves. They would eat, they would drink, they would clot themselves. They would embark upon extravagance and so on and so forth.
And the shik goes on to say, this does not mean in any way that we remove the hands of obedience and we contend with them. Rather, as the guidance says, we asked Allah to guide them. The shik says also that within this command of Allah's messenger, Al-S yeti Salam, there's also Hikimah, there's also wisdom. It indicates that we use wisdom in these issues in which there could be some incitation, like inciting civil disobedience, strife, which could lead to a splitting and separation.
But Allah's messenger Al-S yeti Salam, he ordered with Sabar and we asked Allah for our rights. This is the first hadith. Second hadith, hadith of Oseid bin Khadir, or Ojilah, and who, it is similar to the hadith of Massul, the shik says, he said in Naha, Sathakun, about the Athara. There is going to be after me, this Athara, this self-preference the rulers give to themselves.
But he said, Pasbiro, Hatta al-Koni, Al-Hald. Have patience until you meet me at the Hald. So meaning, what does this mean? The shik says, Isbiro, Walat, Nabi, Walat, Amrahum, Hatta, Al-Koni, Al-Hald.
Have patience and do not contend with the rulers in the authority. Until you meet me at the Hald. Which means that if you have Sabar, Allah's reward for you for having that Sabar will be, that you will be able to drink from that Hald. The Hald of the Prophet, Al-S yeti Salam.
Ami Al-Mikas from that the shik makes a dua. And you go on to describe this Hald, this drinking pool, it has a place, it has a time. It is a place and a time where we will be in most need of that water and that drink. People will become very, very thirsty.
They will be filled with al-Ham, Wal-Ram, anxiety and grief. And they will be stricken with the calamity and they will be sweating and they will be hot. And in this moment they will be most in need of drinking from the Hald of the Prophet, Salah, Al-I-S. Al-Hald which has a certain length and a certain width and it has drinking vessels and it has, feeding into it are rivers, Al-Kawather which is a river in paradise which is given to the Prophet Al-S yeti Salam.
It is into this Hald and its drink, its water will be more intensely white than milk and sweeter than honey and it will smell with a fragrance which is better than milk. So this, unlike was the drinking vessels will be like those like the stars in the sky, you know, in the glittering and everything else. So this is the reward of the one who abides by this principle practically speaking that because of his patience he will be drinking, he will meet Al-A-S yeti Salah, Al-S yeti Salam but the Hald and he will drink and then a person will never become thirsty after that ever again. Right, so meaning for all the other remaining calamities which are going to happen on the day of judgment until people reach paradise, if you drink from this Hald then you will not, you will not be thirsty after that.
So this is a tremendous, it's like a tremendous reward for having tremendous patience in the life of this world and from the greatest types of patience is the one who abides by this guidance of Al-Asmas in Jassal al-Nahul Al-I-Hil Salam. The Shek goes on to say, so summarizing from these two hadiths, there is a clear encouragement to have patience upon this type of behavior that we see from the rulers when they do not fulfill the rights of the subjects and this is why the Shek mentions the principle that we have to also understand, it is like in your jib, and the nurse, Kaddya Koonun, Kaddya Koonun, Ywal-la-alihim, it's a principle, Kama-la-yakoonunun, Ywal-la-alihim. That however the people are then in the same way the likes are imposed upon them as rulers. So as you are, so shall be the ruler.
This is a principle, as mentioned by the scholars, in the Taimi mentions it, another scholars before him mentioned it, and they base it on an ayah in the Quran. So he says, if they do evil between themselves, if the subjects do evil among themselves, if they sin, if they oppress one another, then Allah will inflict upon them their rulers. So he brings the ayah, Oqatalihqah, no-wally-ba-da-la-la-yim, ba-da be-ma-kang, we actually go. Thus, do we turn some of the wrongdoers against the others on account of that which they used to earn, meaning earn of evil deeds and wrong and so on.
So when the, when the Rahiyyah, when the subjects are righteous, then Allah will give them righteous rulers. And if they are the opposite then Allah will give them the opposite. The Shek gives two examples, two examples. He says, it's mentioned that a man from the Khawarage came to Ali, Aravi Oahu Anhu.
And he said, Yaeli, O'Alli, what's the state of the people? Why are people finding criticizing you and why they turning against you? And how come they didn't do this in the time of Abu Bakr and Umar? So Ali replied, indeed, he said, in Arjal, Aravi Oahu Anhu, Aravi Oahu Anhu, and Abu Amthali.
He said, this is because in the time of Abu Bakr and Umar, the men that they had, the men that they were ruling over were the likes of me, me and my likes. As for me, I'm an Afakan, Aravi, Ali, and Abu Amthalake. As for me, then the men whom I'm ruling over are you and your likes. Meaning that the subjects are not the same in quality and uprightness.
And this is why we are having these Michayqal, and this is why we are having these problems. It's because of the people, it's the caliber and the quality of the people. So meaning, the Czech says that those people who have little good in them, and for that reason, they turn against the ruler. And so eventually they split and they turned against Ali, Mina Mihali, O'Alli, O'Alli, O'Alli, and Abu, Aravi, O'Alli, and Abu, O'Alli, and Abu, against them, and they even killed him.
This was the people in his time. And likewise, another example of the Sheikh is from one of the kings of Vani Omeyya. Perhaps it is Abu Malik bin Marwan. And he heard the people speaking about him and saying things, and things filtered through, eventually to the ruler.
So he gathered all of the elites and the nobles together, and he spoke to them, and he then said to them, O people, Yohunaz, Yohunaz, Atoriduna, and Nakhunalakum, Mith, Abibakar, O'Alli, O'Alli, O'Alli, O'Alli, He said to them, O people, do you want us to be like Abu Bakr and Omar, or do you want us to behave towards you like Abu Bakr, and they said, Nah, he said, if you want, Yohunaz, Qun, Yohunaz, Toreiduna, the Alikfakunu, Lina, Mith, Nari, Jali, Abibakar, O'Alli, that if you want us to behave towards you, like that, then be like the men over whom Abu Bakr and Omar that they ruled over. For indeed, he said, for Allah, Housapangu, Al-Aqim, because Allah is wise, Yohunaz, Mayyakun, Mayyakunu, Mayyakunu, it has to be a malaam. That Allah puts those in authority over people who are similar to the deeds that the people are doing. In Assah, Ooh, in the Housapu, Ileim, O'Alli, in Assah, Nuh, Ileim, if they are evil, then evil will be impaled, don't upon them, and if they are good, then good will be done upon them.
So, Shaq gives these two examples, and then he says, however, even though we learn from this that the nature of the subjects can determine the nature of the ruler, nevertheless, the ruler is still the assault, the foundation. Why? Because if the ruler is righteous, then he has a greater effect on the people, because by virtue of him being the ruler, having the reins of power, having the reins of influence, is a Salah Rahi, Salah, Hadi Rahi, if the ruler is good, then the flock will be good. Now, because the Rahi has the sultan, he has the authority, the power, to be just with the wealth, and to discipline the people who step out of line, and so on.
So, this is the end of those two, Ahadiif, and the next had he had him at 53. Wannabe'brahim, Abdi'lah, Abdi'lah, Abi'lah, Radi'lah, Anhu, Anhu, Anhu, Anhu, Anhu, An Naarasul, Allahi, Salallahu, Salallahu, Salallahu, Abdi'lah, Yamihillatih, Laapdihi, Laapdihi, Laapdihi, Al-Adhu, Intarah, Hadda, Ida, Malatihi, Shamsu, Kaam, Afi, Him, Fakal. So, on one occasion, Allah's Messenger, Al-Shitzalam, he was out and was about to meet the enemy. So, he waited until the sun declined, till the most of the heat went, and then he stood and he gave a little sermon to the companions, and he said that in, Yaa, Ayuh, Yuh, Naasul, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Fa'idah, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laapdihi, Laap And then he made the door, this is like the whistle by we have Allah's names and attributes and he said, Oh Allah the revealer of the book and the one who makes the clouds the the move of the clouds the drive of the clouds and move the clouds and the one who defeats the hazzab the armies of the factions defeat them and aid us against them.
Buhari and Muslim. So again in this in this hadith the connection to patients and the share it was a mean or him Allah. He mentions that this hadith is in the context of some of the the battles expeditions and the messenger of some he waited until the sun declined until the sun because it was very very hot and he wanted to wait until it becomes cool and there's more of a shade. So that it is easy to address the people and the people would pay attention more and she says sometimes that Allah's messenger would give sermons which are regular such as the Friday sermon for example on other occasions they would be according to need.
So whenever there was a need to give a sermon then he would stand and he would give a sermon and this was one of those occasions on the occasion when they are about to embark upon a battle or about to meet the enemy. So he gave them some guidance in that respect and he made the asking Allah for aid making the whistle to Allah. And so the she goes through and mentions that in this particular khotba he said, Let's say that no liquor do not wish to meet the enemy was Allah for safety and if you meet them if you come across to if the enemy and you meet the enemy and you are tested by that first bureau first bureau have patience and this is the shahid. This is the point of evidence this indicates another circumstance or another scenario in which patience is commanded.
So like we just said hardship under the ruler that's another instance. Another instance is if you're out and all of a sudden the enemy you see the enemy and you come face to face and the battle has to break out then in that moment a very trying moment then you must have patience in that situation. Meaning as the she exists, it's very Allah Mokata, let him know below as the word you look at the rule of the city of Allah. Have patience in fighting them and seek aid from Allah and fight so that Allah's word is uppermost.
So remember the reason why you are why you are fighting right is not for land, it's not for booty, it's not for revenge, it's not for seeking highness upon the earth. It is because these people are hindering Allah's message and you are removing the obstacle to that message. And so so therefore Allah's word that the that were the preaching that the column of Allah that this spreads and it becomes uppermost. And as we said before, this hadith is one of numerous hadiths which indicate a general principle that we do not go looking for trouble.
We do not go looking for ourselves in danger. We do not go looking for risk. Right. This is a print general principle and this is one hadith which indicates that other hadith which are similar as we said seeking in fact, the hadith of that we will will that we mentioned earlier on not seeking a position not asking for a position.
On some occasion, one of the companions I believe to Abu Ghar asked for a position to be given. And again, the same principle that do not seek a position do not ask for a position because he will bring yourself to trial. It's a responsibility. But if it is given to you without you asking, then ask Allah to aid you.
Right. So do not seek to put yourself to trial by looking for situations and scenarios where it draws tribulation to you. But if it is given to you, if it comes to you without you asking, then ask Allah for aid. Allah will aid you.
I actually didn't seek it. And the third example also mentioned by Yudhaymiyya when he connects all these things together is the hadith of the plague. Right. Do not go to the land of the plague and put yourself in a situation where you're going to be put to trial and subject to different types of tests, the causes of illness potentially saying things which are wrong, which violate our belief in al-qadar.
If only I hadn't come or if only I had this and that and saying saying no if whatever. So, so all of these are examples that this is a principle that we do not subject ourselves to to harm or take risks. And this is one of those instances that we don't go out looking. We don't want to fight.
We don't want to get into a fight. We don't want to go looking for battles. But if it comes that it's inevitable, then we have to have a suburb in that situation. Then Allah's messenger, Ali phlam, he explained to encourage people upon patience in that particular moment.
What did he say? He said, wa'ala moo an al-jan nata ta ta ta dilal is suyuf. Know that paradise is beneath the shade of the swords. Nasallahu al-Ahamid fadliy.
So, he says here that paradise is beneath the shade of the swords which the Mujahid carries in the Pataballah. Because he is in the Pataballah, if he's killed he will be in paradise. And the Sheikh mentions the Ayat in Quran, wa'ala ta'za ben la lalina, hu'til wa fi sabil ala, he'am wa ta, but here una'in darab behim yurza'kun. Do not think that those who are killed in Allah's path that they are dead.
Rather, they are living and they are being provided for with their lord. Fa'ihin habim baat mystichomu waa, humu wa lahumuil fadliy. They are rejoicing with that which Allah has given to them, from his bounty. And they are given glatidings with respect to those who haven't yet met with them or reached those who were beyond them.
them, Allah, how shall they hang upon them? That there shall be no fee upon them and no shall they grieve. Right? So here, this is this is a tidings from Allah's man who to Allah mentioning the state of the of the martyrs.
And so this is this is the Shahid the one who is killed in Allah's path. And when he's killed, he will not feel the wounds, the strikes, the stabbings, you know, when his soul is leaving, he will not feel any of that pain. Rather, that will be forgotten because he is his his his his soul is being taken and he's seeing the reward of the here of the store. Everything is now forgotten, whatever he was, you know, the strike or the stab or the the spear or whatever.
He doesn't feel any of that. This is why the sheik says that Allah's message is like he said, wah la moo, and al-jannah, dahdah dalalas, dillalas, dillalas, dillalas, so you he gives example of one of the companions, which is Anas, bin Anwar, who said, and this is in in Uud, right? He said, I can smell, I can smell the fragrance of paradise. So then he went and he went and he fought into the thick of the battle.
He was stabbed, pierced, sliced with the, cut with the sword over 80 times, right? He had 80 wounds on his body. Think about that, 80 wounds. So he kept fighting as he was acquiring these wounds until he had 80 odd, until he died, right?
And this is cut with the sword, stabbed with the spear, hit by an arrow and other such things were kotilat, shahid, and all the allahu anusau, so he was killed as a martyr. And this is why Allah's message, as he said, wah la moo, and al-jannah, dillalas, dillalas, you know that paradise is beneath the shade of the sword. Then in this sermon, he made a doa, in which he said, Allah, huma, munzil al-qitab, wabudjil yasahab, wah hazim al-hazab, hazim hum, wansurna al-halim, wah Allah, the revealer of the book, the driver of the moover of the clouds, and the defeater of the hazab, the armies, defeat them, and aid us against them. Now, this is a doa that the mooja hid, that he makes against the enemy, so when you are in that situation, this doa is specified for the people to make this doa against the enemy, very simple.
And what is this doa, this doa is actually, it's like a type of the wassul. We make the wassul al-hala, the wassul to Allah by mentioning his names and his attributes. So here we mention some of the things that Allah does, he is the revealer of the book, he is the driver of the clouds, and he is the defeater of the armies. We mention these things, and then through them we make the wassul to Allah, and then we ask for the thing that we want, to defeat the enemy and that Allah aids us against them.
The shaykos unto mention the fact that this is the wassul, be in zalil qutab, by way of mentioning Allah is the revealer of the books and the driver, the moover of the clouds. This is from the ayat of Allah, chakawniyyah, this is something that we see as a phenomenon in creation, the clouds move. Who is the one who is moving the clouds? It is Allah, no one has the ability to hold the clouds in place where they are, or to drive the clouds by way of the winds and the winds.
Allah controls them. All of this is from the, it is from, it is the handiwork, it is Allah who is doing that. And so we mention that as well, and then finally we have hazim al-hazab. We mention the defeater of the factions, what is this referring to?
This is referring to the battle of the trench, the hazab, when 10,000 of the polytheist, the mushiriki in the came to Medina in order to fight. And however Allah's abajal, he repelled their plot as we see, waaad, dul lalina, kafaro, bihre, bihre, yidim, lam yinallu, hre rah. Allah says, sutla, hazab, that Allah turn their plot to the people of disbelief, and in their, you know, in their rage and anger, they were not able to attain any good. What is it referring to, the fact that Allah's abajal, he sent upon these people when they came, like a wind, and his soldiers from the angels and what happened is that the wind was so fierce that they were unable to camp, their tents were blown away and the wind was very very cold and they were unable to stay camped so they eventually had to give up and leave.
So in other words Allah saw fist the believers in battle. It is Allah who defeated those armies and he saved the believers from having to engage with these people in battle. So here Allah, so this is why it is said, that you are the defeat of the Hasab, the factions who came. And so the shiks is who has a fellow who has a laser to put in turn, he led the Hinduism.
It is not the strength of human people that is what defeats the enemy. Rather that power itself, it might benefit sometimes, it might not benefit sometimes, but we are commanded to take the means, to use the sub-up, the permitted sub-up. But as for the one who defeats the enemy, it is ultimately Allah, Subhanahu wa'ala, Harikat and Allah Subhanahu wa'ala. The shiks then concludes by mentioning five or six benefits that can be taken from the sadeeth and from those benefits, the first benefit that we mentioned earlier on is that the person should not wish to meet the enemy.
Do not go looking for a fight, do not go looking, do not act brave and bold and say, you know, I want to use my strength and my tactics and whatever and looking for a fight to display your courage and bravery and tactics of no, you should not wish to meet the enemy. But as for wishing for martyrdom, that is something different, two things are different. You can wish for martyrdom, right? So you can ask Allah and wish and want to die as a martyr.
This is something different to wishing and wanting to go and have a fight, to be involved in a fight. These are two separate things, right? So the first one is something that we do not do. But the second thing is that is a person, you know, if he has that sincere intention and he sincerely desires to want to die as a martyr, this is something that a person can wish and want, no problem.
But as for then no, as for wanting to meet the enemy, then no, do not desire it, do not wish it, because the messenger's just let me be prohibited from that. Later, no, later, no, he prohibited that. Also from the benefits that Allah asks, that Allah is asked, that Allah is asked by the believer, by the person, they asked for safety, al-Aafia, you know, to be safe, al-Aafia was salama, because to be granted safety, there's nothing like being granted safety, to be safe and secure in your religion, in your person, in your body, you know, these kind of things. And especially in war, so we do not desire war for later to men al-Aafia, wa salama, al-Aafia, wa nasra, al-Aafia, wa nasra, al-Aafia, right?
So do not wish for wars and battles and put asla for safety, right? So this is the foundation. We do not go looking for battles and want to be in risky, difficult situations. We always ask Allah grant us safety, grant us safety.
But if a situation comes, as the sake will go on to mention, in the next benefit, wa min haa, third benefit, Angel i-san is a law al-Aafia, in LA, and just for when you meet the enemy, like you come across the enemy, you encounter the enemy then it is obligatory in that situation then, to be patient. Oh, you who believe, when you meet a faction then be firm, and remember Allah often in order that you may be successful, what are the Allah, what are the Surah, what are the tansa, what are the Habbari, how come what's the miracle in Allah, Sahibirin and obey Allah, obey his messenger, obey Allah and his messenger and do not contend in dispute with each other so that you fall into a dispensation and then your strength disappears and have patience indeed Allah is with those who are patient. Right, so we don't go looking for it but if it comes now it becomes obligatory to be patient and likewise from the benefits it is desirable for the leader of the army or the expedition that he is gentle with his wise in relation to the army that he that he chooses the appropriate time to do so right the time of the day so he doesn't choose for example the hottest time of the day maybe he waits at some suitable point in the day likewise the season he chooses a particular season to engage in a fighting a season which is like spring for example or the autumn where the excess heat or the excess cold is not present all of this is from like the what the Amir should do in order to make it easy to win the battle and to make it easy for the army and for the soldiers and that's what that indicates from the guidance of the prophet Salahul Ali wasalam and so in this so he voids the hardships created by you know by way of the which are present by way of the elements the heat or the cold also from the benefits is that a person should make this du'a in that particular moment as we mentioned Allahuma Munzil al-Qitab or Mujiliyas Khan, or Hazim al-Hazim, once surah al-iim and from them the final benefit is a du'a, al-a-dah, Bill Hazimah right so we make du'a of defeat against the enemy this is also from the greatest means as well as the asbaab that we take which are physical then from the greatest means is the du'a to Allah so not just like the battle of the trench Allah saved the believers from having to fight because Allah used he is the rub and he is the driver of the clouds and the driver of the wind and he brought to them that which made them turn their backs and disappear the whole 10 000 you know of the of the polytheists and likewise those who were acting treacherously behind from the other side to stab the Muslims in the back they were all exposed and defeated the Muslims didn't have to fight that that that party and then potentially be stabbed in the back from you know from from the other side so all of them got exposed the qafar of Quraysh had to go and disappear and then the other party was exposed as well so Allah defeated all of the factions right the polytheists the hypocrites and then the other faction as well who fell into treachery and so making du'a to a la to defeat the heat defeat the enemy this is from the perfection of du'a to heat and relying upon Allah and making du'a to Allah and feeling that you are in need and displaying your need to Allah and you know Allah Allah response and she goes up to say something why because they are not just not just your enemy enemy to Allah and if I don't care if I do one like what that well who are doing like well you're big well you know what I mean well you're also like what I mean so he goes on to explain how this enmity isn't just towards you right those who are willing to hinder the the the just message of liberation from enslavement to men and the creation to enslavement to Allah which is true liberation and true freedom those who stand in the face of that and want to destroy that and to drown that then they are the enemies of Allah his angels his books his messages to every every believer by necessity and that's the point that the shakers mentioned here well he called him what I mean felt like if you were a dulun likuli what I mean what I do only kulili what I do only kulili in a bean what I do only kulili malakin for who I do for yambagi laka and tas ala lahadarim and yachiz alaadar min al qufar wa ayan sogna wa ayan sogna wa ayan sogna wa alyim wa la hulmawafir kah right so I believe what makes this du'a for the defeat of the of those who are like this because this is from the from the greatest of the means in addition to everything else that brings us to the end of this chapter end of that hadith and also the end of that chapter tremendous chapter and great benefits extracted from shikumu t'aimin arachim al-lahu to'ala so we conclude there and inshaAllah to'ala the next time that we meet we will start on another tremendous quality which is bh'abhu sidah truthfulness to be true to be to be to be truthful this is from the greatest of the qualities and traits of a believer inshaAllah to'ala will commence this chapter the next time that we meet so with that we'll conclude today's lesson wa lahim dulillahir al-aimin wa salala wa lahu al-aimin ar-mawafir wa al-aimid wa al-aimid wa al-aimid wa al-aimid wa al-aimid wa salihir jman. In the question here I'm not really quite sure what it's trying to say something about racism against Muslims because they don't like any immigrants I'm not sure what the question is really saying it seems to me that the person is saying that there are racist Muslims who don't like immigrants so I think what the question seems to be saying is that just like we know that the people who live in this land or from this land they don't like don't like immigrants naturally don't like immigrants but what about Muslims who likewise don't like immigrants and that's I think this is what the questioner seems to be saying other than those best because it's not very clear to me it's not raised very very clearly but that's what I'm taking from it even the western people don't do that they just welcome everyone what is your advice okay I think that's what the question is that there's immigrants that come from outside western people seem to welcome them but there seem to be some racist Muslims who don't like these immigrants coming this doesn't seem to be like any kind of Islamic question or any kind of Islamic advice or ruling it just seems to be like an observation regarding immigration in these countries so I don't know what you want me to really say about this you know so part of that I mean it's not you know first of all as Muslims obviously we should not be in these countries and these nations of disbelief and so the whole issue of of immigration it's you know it's a scenario that really shouldn't exist but it is there because maybe generations ago people came to these countries as immigrants looking for work and they were allowed to come they were welcomed after the second world war to aid in the economic development and it was you know so there was a period of time when Muslims came to these western nations for that reason and so therefore there are Muslim communities in western nations all across the west in different places and it came at different times in the 40s 50s 60s 70s 80s 90s likewise on account of problems in Muslim lands revolutions, coups, wars Muslims find themselves coming to these countries and in some respects you know this is intended and planned in order to bring immigrants into these countries to make them divided and we can not have a strong national identity there's a there's a there's a like a something intended behind that but as far as you know coming to again to what the person is saying in the question racism is prohibited you know we it's hard arm to be racist Allah's of jill he created mankind and he made the variation in the tongues and in the colors to be from his signs he mentioned that in Surah sort of room and so different colors whether it's black or white or red or yellow or whatever it might be these are from Allah's Ayat and the and as Allah's message to somebody he said there's no virtue of the Arab or the non Arab or the non Arab or the Arab or the black or the white or the black so all of these things we know that virtue and excellence is not in the color it's not in the you know the hereditary it's in iman and righteous deeds but this thing that the person is describing in the question that we see as mentioned see that we see all sorts of people we are seeing people you know from Pakistan from Egypt to Morocco and this and whatever as far as I'm saying the question this idea of wanting to just homogenize the whole nation and to mix it all up and so you can't really this is something that not is not something that is desirable like Islamically speaking meaning to to dilute out like a whole race you understand like is if it's done on a one-to-one basis where someone meets you know someone from Europe meets a Muslim who's righteous from an African country and they want to get mad that's fine but when there's an organized plan to dilute a whole nation like for example if you all of a sudden flood half of you know all of a particular nation from one continent to another country let's say it's a it could be a country in the Far East or the Middle East or whatever and the aim is to just totally homogenize everything and to that then this is something that really is going against it's trying to erase Allah's signs in his creation from Allah signs is that there is there's a black there's the white there's the Chinese there's the European appearance then there's a Eskimo appearance then there's a you know African then there's a mix and all of these are from Allah signs it's from the Ayat of Allah Subhanahu wa ta'ala and they are there so that we look at each other and we recognize that we are Allah's slaves and Allah's servants and the tea has the power the creative power and the ability to create whatever he wishes that he creates plans of various types he creates animals of various types and he creates humans of different sizes and shapes and colors and languages right and all of these are from the Ayat of Allah Subhanahu wa ta'ala and so there's no basis for any type of racism or superiority and even also there's different times and places where some nations excel over others or some races excel over others historically speaking this is the nature of empire and civilization and race there are times for example when you know the richest man in the world was in was in Africa in Mali and he set up universities and and so on so forth while you know these barbarians in Europe were living in streets with filth and dirt and like the Allah changes the reverses the the times for different nations different people and then there are times when the Europeans are sending there are times when the Chinese used to be a great civilization of the times when there was a civilization in Egypt and time when there was a civilization in Indian and time these are things that this is Allah raises and lowers and you know but this this modern thing of everyone and influx into the western nations especially from Muslim land this is something that is not praiseworthy it's not befitting it's not desirable you know everyone turning up in these western lands from from Muslim lands which are which are stricken with with strife from from North Africa from Syria from Iran from Afghanistan from you know and ending up turning up here in these lands of the of the non-Muslims so this is not something this is not something good immigration so again I don't know what the question is saying so I'm not sure where to go with this but racism is prohibited and and to deliberately erase and dilute like an entire race which there does seem to be a plan to do that this is kind of erasing the signs of Allah is creation because Allah created different races different colors different languages and racism is prohibited it's forbidden and a Muslim living in this country and being racist towards immigrants that's a foolishness it's stupid why would you be racist towards you know you are a let's say you are a Somali here and then you know there's a there's an immigrant from I don't know let's say one of the European countries where Muslims are like white right they come here why would you be racist and vice versa the other way around as well why would you be racist against them in a country that's not even you know even supposed to be in in the first place this doesn't make any sense at all so so I think the question is describing a kind of a situation that I didn't really it shouldn't really be like that I mean this question shouldn't really be raised in the first place to be honest all around us first it's a question here family members are trying to buy me or give me money for my birthday no matter what I say what should I do obviously yeah it was a family say that birthday is this is from the way of the mushrookian from the way of the politicians from the way of the tyrants you know who want people to celebrate them and to specify days on which to celebrate them is the way of the pagans politics this is not not known from this is opposed to Islam and tell them that you know if they want to give them any of the time as a gift unconnected you know why should you if you love me so much why should you wait for my birthday why isn't there any other day that you can give me a gift just in the same ways why should I celebrate Mother's Day or Father's Day or whatever it might be what's you know why should it be just one day when I respect you and love you why can't this be at any time at all times it doesn't make any sense right so try to reason with them in this manner reason with them and tell them that you know you you you you won't take the money you won't take the the gift but if they if they give it at any time unconnected to the issue of the birthday that's final it's just a gift that they give into you from the from the angle of familial ties and love and benevolence and what if so basically advise them advise them with that and tell them on principle that you can't take take take the gift because it's on the basis of something which is which is celebrating something which is which is which is haram and so if they true if you truly love me then then you would listen to what I'm why I'm telling you if it's emanating from love if you want me to have the gift and it's emanating from love then listen to what I'm saying to you so basically reason with them and advise them and share a lot of hula maybe Allah will open up their open up their hearts to to that so question how does one balance not putting yourself forward for that we're also wanting to call people to the sumna and earn Allah's pleasure i mean that isn't restricted just to teaching and lecturing and giving sermons everyone is ordered to convey what they know from Allah's religion even if it is an ayah or a hadith to and it can be to their friends their family members their children their wives their parents whoever is in your circle of contacts if you know something and you understand it well you know that we've understood it correctly hadith and his interpretation and ayah and his interpretation a ruling that you know that this is haram or wajib or whatever it might be or permissible whatever and you want to convey that this is this is that what you're Allah this is calling to Allah calling to Allah doesn't have to be like we said it doesn't have to be giving lectures or teaching you're giving gurus or things like that every person in his own capacity in his own circle of contacts and friends and family and relatives he's able to call to Allah with whatever knowledge he possesses and this is calling to Allah this is calling to Allah so um you know yes so this is not putting yourself forward this is just doing what Allah commanded you in situations where you know you have that knowledge and you can convey Allah's guidance to other people this is that what Allah and this is not putting oneself forward as for when it comes to actually teaching and this is something different now this now requires knowledge requires competence requires comprehension and you know people need to know that you are qualified and fit to do that as in the rules for the people in mosques and things like that then no then obviously that a person doesn't advance towards that unless you know he's known and he's qualified and he's asked to do that whatever it might be but in your personal capacity this is still calling to Allah within the limits of what you know and what you understand this is that what Allah's upon Allah and everybody can do that as long as it's something that they clearly know and they understand it to be true and correct Allah was best we stop then shall