So today is the 20th lesson in our series on the explanation of Riala Salihin from the speech of Sheikh Mohammed bin Salih Al-Rothayimin Rahimulah. And this is the third lesson on a Sabar, the chapter on a Sabar. So in the previous two lessons we looked at the Ayat from the Quran that a Nablei Rahimulah that he brought and from that we took many many benefits and understood the meaning of Sabar and the different types of Sabar or the different areas in which it is shown in relation to obedience to Allah in relation to keeping away from disobedience to Allah in relation to the decrease of Allah and within those decrees there are different types of patience so we show patience in relation to things which are from the calamities, hardships, difficulties which we ascribe to Allah in the sense that they are Allah's actions you know like a calamity like your famine like an earthquake like these types of things and then those things which come to us which are also from the decree of Allah they are from the actions of men and here this is the most difficult type of patience to have. Then also in the previous lessons we looked at the different levels of patience so for example there is the level when people the weak people they become angry is the sakhot you know they become angry at the decree of Allah then there's a level of patience a Sabar which is restraining your heart your tongue your limbs from from complaining and with the second level with the level of Sabar obviously it doesn't mean you have to be pleased with the thing which has been decreed because there are there are dislikable things that happen and this is just normal and natural that's the second level the third level is when we are pleased we are patient and we are pleased with what has happened right so here now there is no dislike of the thing that happened and then you have the fourth level which is a shukr where you are actually grateful for the for the thing for the hardship for the difficulty which which happened to you so from the previous lessons we learned all of these things and then also some specific details from the Ayat you know there is a Sabar there is al-Musabara right there is just normal patience then there is repeated patience and during the patience you know then there's guarding the frontiers al-Murabata so we learned all these little details in relation to in relation to our Sabar so now today we begin the hadith which and never we brings our Himqulah under this verb and to the first hadith is the hadith of abimalik al-Hareq bin asim al-Aashiri and Rabbi Oahu and who said parl al-Sulah isalalal isalam atohuro shatrol iman atohuro shatrol iman purity is one half of iman one half of faith well Hamdulillah Tamla will mizan and al-Hamdulillah saying all praise is due to Allah this fills the scales well Subhan Allah he well Hamdulillah he Tamlaani oh Tamla oh mabina samah wa jiwa al-Aashiri and to say al-Hamdulillah to say Subhan Allah and al-Hamdulillah so Subhan Allah you are glorifying Allah from imperfections how glorified is Allah from imperfection and al-Hamdulillah Allah is praised Allah is praised all praise is belongs to Allah that's because of his perfection in his names attributes his actions his law his everything so Subhan Allah they fill what is between the heavens and the earth was salato nur was salato nur prayer is light prayer is light was sada kato borhan and charity is proof or is evidence charity is proof or evidence meaning it is a proof of iman of faith it is a it is a the evidence of of iman was subro the or subro the and patience is light however here a different word has been used for light right so for prayer a salato nur or salato nur prayer is light the word used is nur and for patience the word used is the yeah the yeah which is another type of light and the reason for this will be explained shortly in shalalot al-Aash was subro the well corano hoja to naka al-alik and the corano is a proof for you or against you kulunas every all all people all the people all the people all the men kind they arise they awaken in the morning and so either he is one and they sell their souls right so every person is a vendor of his own soul he wakes up and his soul he's going to trade it so either he is one who delivers it who delivers it to safety oh he's one who destroys it right sends it to destruction so at least hadith has been reported by Muslim in Akita Bhattahara so as you can see in this hadith patience like in in in the list of all of the things that were mentioned from vicar hamdulillah supanalay wal hamdulillah and asala and you know all the different these that were mentioned and sadaka and sabar and for each of these a particular similitude has been given or unlikeness has been given right light evidence light so in that context we will see how patience how and why patience has been described the way it has so moving to the shar of the shear hamdulah he said so he first one he says that previously we looked at the ayat that the author or hamdulillah that he brought regarding sabar and the reward for sabar and the encouragement to sabar and explaining the position of patience in the legislation what a lofty position it has so now he begins to explain the hadith and so he mentioned the hadith of Aabum Ali q'alashi ari ari al lahu anhu that the Prophet salallahu was on him he said alpohro shatroliman alpohro shatroliman and within the hadith is was sabaroh the yeah right so this is the part of the hadith that relates to this topic to this subject which is to do with patience so the process of the explained in this hadith that sabar is the the yeah the It is light, meaning that it illuminates a person.
So when you are surrounded by darkness, when you're surrounded by darkness, and when you see that the afflictions, the hardships, the calamities, when they become very severe, around you, then if you are patient, if you show suburb, then this suburb will be like illumination for you towards that which is the truth. So conceptually speaking, conceptually speaking, there are certain things which constitute darkness. These are calamities, hardships, difficulties. And this could be for many different reasons.
It could be bad choices you made. It could be things you fell into. It could be afflictions that come to you from the people, or whatever it might be. These are conceptually considered to be darkness.
Gloomy, dark, makes things dark. And likewise, in your heart, it brings darkness. Gloominess becomes dull. So in this circumstance, if you show suburb, this suburb is like an illumination.
It's like a lamp for you amidst all of these darknesses. And if you have this suburb, it illuminates the heart, and it guides you towards the truth. Having suburb, remember what is suburb? What's the definition of suburb?
It is absolute nuff. It has to restrain the soul. It has to restrain the heart from becoming angry at the decree of Allah. It has to stop the tongue from complaining about the decree of Allah.
It is to stop the limbs from doing things that represent this anger, and display, you know, this anger, and whether the decree, or doing things which oppose patience. So when you do that, then it guides you. It allows you to see things in the right way, and it guides you as the shayk says, yah kunulahudiyah, yah kunulahudiyah, and yahidiyilahak. It becomes light for him.
The patience becomes light for him that guides him towards the truth. And that's why the impatient people, people are impatient. They do not reach the truth. They do not arrive at the right because they are hastily, they are blinding themselves because of this hasty, this impatient, this reaction, you automatically cut yourself off from the light, which allows you to see things as they really are.
So you blind yourself by being impatient, and you cut yourself off from that light that would otherwise have guarded you towards the truth. Because as you saw patience and you don't react, and you don't allow your heart to be overwhelmed, you know, then you start seeing, you start reflecting, you bring your certainty in Allah and his promise, and the decrees, and everything is good for you. And as you think in this manner, you start interpreting things in the right way, and what would otherwise you might have considered to be evil and darkness, you now see it in a totally different way, and it is actually light and benefit. So she goes on to say that, when you had a dakaralahu alza wajal, and then you have a little asha, and let you use the arnubiha for what the year un lil insan, if you had the year un, would the year un, would the year un, would the year un, would the year un, would be the year, would be the year, would be the year, would be the year, would be the year, would be the year, would be the year.
I mean, her, jigi, would amale. So that's why Allah, as you mentioned, that subbar is from those things through which you seek aid. You seek aid by way of subbar and subbar. Ah, yeah, in the Quran.
And it's from those things, therefore, that you seek aid through them, because it is an illumination for man in his heart, in his tariq, in the path that he traverses, in his methodology, in his action, all of that. So because every time he traverses towards Allah, using the path of subbar, then Allah will increase him in guidance, will increase him in the light in his heart, will give him insight. And so that's why the prophet, subbarul al- al-Sulmi said, a subbarul the year, right? So this is the, this is the similitude.
If he explains the similitude, why has subbar been given the similitude of light? This is the explanation of that similitude. So really, this is the point of evidence that we are looking at, like basically we learned from the subbar, is light. But then there are other things in the hadith as well that we can benefit from, which are not necessarily related to the topic itself.
And the shaykos on to explain the rest of the hadith, which we can benefit from. So he says, first of all, that as for Allah, so the big of the hadith, he said, the actual imman purity is one half of faith of imman. Ator, ator, meaning the heart will ensign, the purity of a person. And shat'rul imman meaning half of imman.
And this is because imman, when we look at faith, faith consists of two things. It is either dachleah, dachleah, which is purification, or it is dachleah, which is beautification, right? So faith consists of two things. Faith is either imman or faith, is either your, it's purification, meaning purification from polytheism, from shirk, from polytheism, from alfusuk, which is sin, disobedience, disbelief, purification, freeing yourself from the polytheists and their deeds and their beliefs.
And likewise from the fusak, from the sinful people. And, you know, so this is now called the hallim, right? It is purification, purification. And then there is, and this is what is known as ator, right?
So the purification aspect of imman, that your imman is pure from shirk, and disbelief, and sinfulness, and disobedience, this now is the half that is purification, meaning that a person purifies himself both conceptually and physically, right? It is hissy and matinee. Purification is both conceptual, and it is physical. So physical purity, we all know, we understand, that we do, although we do ablution, we have the major, we have the wussle, the major ritual bathroom, keep ourselves pure.
This is physical, I'm keep ourselves clean. You know, we clip the nails, we remove the hair from under, these are all things from purification, from the fitra. This is all physical, but also there is something conceptual, conceptual purity in terms of creed, in terms of belief. And this is why a person as the shirk says, this is purification, and you talk about the hallim sern, the hallim sern, the hallim sern, the hallim, the hallim, the hallim, the hallim, the hallim, right?
So we purify ourselves from everything in which there is harm. Conceptual harm of physical harm, meaning physical impurity, things which are things which are dirty, things which are impure, right? We purify ourselves, our bodies, our clothes, from those things. And conceptually speaking those things which are filth and dirt and impure, like kofor and shirk and sin and disobedience and everything else, like back biting and jealousy.
And these are conceptually, these are impure, they are the wrong thing. So then he says, this is why the prophet Sallal al-Ausalam, he made a tor, he made it to be one half of iman, one half of iman. The other half of iman, obviously, is the beautification. This would be the obligations and the recommendations, the wajibat and the mousta habat.
That we adorn and we beautify our iman by way of those things that Allah loves and is pleased with. So Allah dislikes kofor, disbelief, and sinfulness, and disobedience, Allah loves righteousness and loves the righteous deeds, which are the obligations and the recommendations. So in the same way that Allah subhanahu wa ta'ala, when we look at what happens next, so think about, look at the connections in the hadith as we move along from one part to the next. So from here you will realize the jiwami ul-kalim, the conciseness of speech and the depth of speech found in the kalam of the messenger of al-Sallam.
That first of all, at Tohoroshatrol iman, that purity is one half of iman. And from that we understand that there is tahrliya and tahrliya, right? There is purification and there is beautification in the dormant. But next in the hadith, the messenger of al-Sallam, he said, he said, wa-hamdulillah, tahm-la-ul-mizan, wa-hamdulillah fills the scales, and he said, wa-so-han-la, wa-so-han-la, wa-hamdulillah, tahm-la-a-ul-tahm-la-ul, mabina samawati, wa-al-al-al-al-al-al-al-al-al, right?
So he said, saying, Subhanallah, and saying, al-hamdulillah, they feel that which is between the heavens and the earth. Now what does it mean, Subhanallah, when we say, Subhanallah, Subhanallah, means to glorify Allah, that Allah is purified from anything that does not befit him of defects, of imperfections, of flaws or any likeness to the creation. So Allah is far removed from every fault, whether in his or shortcoming or defect or imperfection, whether in his asthma, his names, whether in his attributes, his sifat, whether in his af'al, his actions, or whether in his aqam, aqam, in his laws. In all of these, Allah is free and pure and far removed from that there should be any defect in any of this.
So we will not find in his names any name that comprises any deficiency on your shortcoming and that's why we see in the Quran, Walilah, Assama, Ull, Housana, Walilah, Assama, all his names are Housana, all his names are beautiful, there is no name which has any defect. But then he said, likewise you will not find in his effert an attribute that comprises any deficiency. That is why, Alal'saw, he said, Walilah Teilm DPRK to Allah belongs to the loftiest example, meaning the loftiest similitude in terms of attributes. And then he said, after he said, Lilarina Lilar Face, the one who believed in the hereafter is the most evil example.
So, Allah's Abajal, he has the most perfect description from every single angle, and he also has the perfection, which is far removed from every blemish or fault in his actions. So, not just in his names, but also in his attributes. Likewise, even in his actions, when it comes to his actual actions, there is no fault or blemish or flaw in his actions. So, whatever he does, whatever actions he does in the creation, there is no fivality.
There is no lem, and there is no lemish, right? There is no frivality or idleness or something just done in jest. Rather, everything we find, there is wisdom in everything in Allah's creation and in all of Allah's actions, right? So, unlike the people of disbelief, who see the world as just idle pastime and frivality, and because it's meaningless and it's purposeless, and there isn't any direction or purpose, then they just see the dunya as play, and the pastime and sport.
And frivality, right? There is no wisdom. Whereas, when we look at every single thing that we see, when we look at Allah's creation, when we look at what he has created, we see order, beauty, regularity. We see wisdoms in everything, not only in what he created, but also in what he decreased, what he decreased to happen.
And everything that follows on from that. So, in other words, even in Allah's actions, we see Hekma, right? So, in his names, there is no nukhs or ib, floor or deficiency. In his attributes, they have the loftiest example, right?
There is no nukhs or ib. In his actions, there is no frivality or idleness or, you know, something without purpose. Rather, in all of his actions, there is actual wisdom in whatever he creates. Sometimes these people, they might say sometimes they might find a creature from the creatures of Allah, and they might say, well, look at how Allah created this creature.
Look, its legs are so weak and, you know, its eyes are really bad. But this is ignorance on their behalf because this is something that Allah intended to put in his creation, right? Many different types of beasts, some that crawl, some that have two legs, some that have four legs, some that slither like the snake, some that then he creates, you know, things which don't have any vision, but they have powerful sound, like a bat, for example, then he has the opposite. Then there are some which have tremendous vision, like certain birds, they have like, you know, they can see for miles, so that the vision is so powerful, like certain eagles, whatever it might be.
And then, within man, there are many things he has which can be relatively speaking and be considered to be a floor, a weakness, as it relates, for example, let's say, to an elephant or a rhinoceros in terms of the actual physical strength. But in other respects, he has something which is more of a perfection, you know, the faculty of thought, the faculty of this, right? So what these people do is they go, these people of disbelief and they start looking at Allah's creation and find a creature, or they'll find something in the human and they'll say, well, look at this, this shows a really bad design, you know, because, and this is from their ignorance because this is something Allah intended to create, Allah created man in the most perfect way for the purpose for which he was created, right? So, Allah intended for man that he have both strength and weakness, sickness and health, life and death, happiness and sadness, right?
And that he feel pain and pleasure, pain and pleasure. So, Allah's will create a team in such a way where he is subject to these things, and he's subject to these meanings, so that through that he comes to recognize the oneness of Allah and the greatness of Allah, right? So, it's not that man has been made the perfect creation where, you know, he has now visioned like nothing else and power like nothing else and no, right? This is not, so whatever limitations man has, that's not a flaw in what Allah created.
That is simply the wisdom of Allah in what he created, for the purpose for which he created man in this case, and then in everything else, right? So, he gave us things, minerals in which there is strength, power, he gave us other things in which there is flexibility and, you know, malleability, every single thing he created for a purpose and a wisdom, there is nothing frivolous in anything that Allah created, nor in anything that he does, right? So, we have Allah's names, we have Allah's attributes, we have Allah's actions, and obviously there is also Allah's law. We will tell you the name of Allah, and we will tell you the name of Allah, and we will tell you the name of Allah.
Likewise, in the rulings of Allah, in the laws of Allah, there is no, there is no aid, there is no nuk, there is no flaw, there is no deficiency. Just as Allah has said, Allah is not the wisest of those who judge, the wisest of the judges, and likewise he is the judge of the judge. He said, do they seek the judgment of the judgment of the judgment of the judgment that they seek, and who is better than Allah in judgment for the people who have certainty. So, likewise in the Akkam of Allah's law, there is no aid, and there is no nuk, there is no deficiency, there is no flaw.
So, in all of the Akkam of Allah, so just like we see, in fact when you see all of the people of Miss guidance and the people of disbelief, whether they be from the people of Kothar, or even from amongst the mobiteli, the misguided innovators who find fault. So, for example, you will see the people of Kalam finding fault with the names of Allah, you know, that they reject the names of Allah, or you may see like the yahood, for example, find fault with some of the names of Allah, and then you will find them finding fault with the attributes of Allah, and then you will see them finding fault with the actions of Allah, meaning what Allah decrees to happen in his creation. Then you also see them finding fault with the Akkam, with the laws of Allah, but there is perfection in the law of Allah, and all of the law of Allah is coherent, there is no contradiction between one law and another law. Rather all of the law of Allah, the laws of Allah, they work together in order to establish justice and to protect the beneficial interests of mankind.
We looked at this, we had a series of lessons when we looked at the five necessities of religion, the protection of life, the protection of, sorry, religion, and then life, and then property, and then the self and lineage. The five necessities we looked at that, and we spoke about how the law works, the shiriyah, and how it is a perfect law, different laws, support other laws, there is no conflict or at all. So for example, for Allah, there was a prohibited thing, he prohibits intoxication for the protection of intellect, then things which intoxicate will be forbidden, the shiriyah has come to prohibit intoxicants to protect the mind. And not only will it protect by prohibiting intoxication of various thoughts, which is alcohol and drugs and things like that, but it will also prohibit the ways that lead to that.
So you are prohibited from sitting at the table where alcohol is consumed, because that now is an introduction. It's an introduction to you to be subjected to being put to trial, and the same with zina for an occasion, right? It is prohibited, and the things that lead to that thing are also prohibited, being alone with a foreign woman and things like that. So the law is perfect, there is no inherent contradiction.
And in contrast, when you look at the laws of the people of disbelief, you find total blatant contradictions that don't make any sense, and you have to question. So the law of Allah within it is wisdom. Al-Hikma, wa-l-Aqal, the intellect, it makes absolute sense to the intellect, right? Whereas when you look at the law of the people of disbelief, like for example, they will allow alcohol to be sold, where a handful of people make billions, they make billions out of this industry, at the expense of people's wealth, and then the law the government will put regulations in place to deal with the aftermath of the destruction caused by alcohol, right?
So alcohol will be allowed in principle, but then you will just regulate the aftermath, the destruction, and you try to minimize it by putting regulations in place to minimize the destruction. So now it's like a conflict, there's a conflict between what's good for the people, what's good for the profiteers who profiteer from this vice, and then what the regulators are trying to achieve, it's all contradiction, it's contradiction, don't make any sense. The same thing with the phonication, the industries of dating, and on the one hand you allow dating, then on the other hand, single mothers with children with no fathers in broken homes, so now you have welfare programs to cater for the children. So that's the money being taken out from the economy to be given, the whole thing is just a mess, it's a total mess, any sense.
And so this is what happens when you abandon the guidance of Allah, you are going to be led into blatant contradiction, and the law, one part of the law is in conflict with another part of the law. The objective of one law is in conflict with the objective of another law, doesn't make any sense. And that's why this is a very difficult topic, especially when it comes to the hodud, to the pre-scribed punishments, and this is one of the things that these people use in order to attack the Sharia, and by which property is protected, life is protected, and it brings genuine, that's another topic, we want to decide the discussion into that. But coming back to where we were, so what did we say?
We said the names of Allah, the sifat of Allah, the af'al, the actions of Allah, meaning what Allah does in his creation, the decrees of Allah, things that happen, calamities, hardships, all that, some people, those other people guide, some people, misguads, other people enrich, some people, impoverishes other people, these things which happen on a day in day out basis, these are all the actions of Allah, in all of that there is absolute wisdom, right? There's no Abe or Nox, right? It is all wisdom. Likewise in the Agam of Allah, in the laws of Allah there is wisdom.
So then she goes on to say, So here the meaning means that Subhan Allah, they fill that which is between the heavens and the earth because they comprise two things, they comprise, they comprise, purifying Allah, a glorifying Allah from every blemish, and every, defect, that's when we say subhanAllah, we say subhanAllah, and likewise we describe Allah with every description of perfection, so we say alhamdulillah. So if you go back early at the beginning what did we say? We said al-Tohor, Shatul iman. So from that we learned that iman consists of two things, it is either purification or it is beautification, right?
Purification from shivk and disobedience and so forth and beautification with righteous deeds, you know the obligations and the recommendations. Here look at the conceptual connection. SubhanAllah alhamdulillah, subhanAllah as the shayk himself actually says, he says after this, for a jiama at her jiama at her tahil kalimatan, beinat tahililah, what tahililah, same thing, right? So these two words, subhanAllah, well, handulillah have gathered the same thing, but in this respect, but in this case in relation to Allah subhanAllah to Allah.
So there is tahililah and tahililah, there is purification meaning when we say subhanAllah, subhanAllah we are saying, glorified be Allah who is free from any imperfection in his names, attributes, actions and law, right? So now we are purifying Allah from any defects, blemishes, shortcomings, right? And then we are saying, well, handulillah, this now is tahililah, this now is adornment and beautification. So this means that we are affirming for Allah all things which are perfect, right?
Meaning that he is described or he is praised on account of what? On account of perfection in his names, in his attributes, in his actions and in his law. The shaykos want to say that that is be, is to purify Allah from, you know, to glorify Allah to make him beyond, above and beyond, that which is not befitting for him, in his names and his attributes and his actions and his laws. And Allah's wajal, the shaykos want to say that he is praised in all situations, let's now move to the next point, that Allah's wajal is praised in all situations and that's why the Prophet, SallAllahu Alayhi was to say in times of goodness and benefit and happiness, what did you used to say, he used to say, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alalayhi, the tim al-sallahut, all praises to Allah through whose bounty are righteous deeds completed.
So this now is in a state of happiness, goodness, good times, right? This is what you say, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah the Timos Ali had. And if the messenger of a sussam was afflicted by something other than that, he would say, Allah in all situations. So this is the way of the messenger of Allah, Salul Ali, he was Salim.
Now there's an important point that the Sheikh makes next, which is he says that there is some speech that is found on the tongues of the people that they say, it's a phrase that they say. And they say, for example, alhamdulillah, alhamdulillah, alhamdulillah, When he comes to sayönali wa'a kanalama kurPhone, Surah. This means all praise is due to Allah, besides whom none is praised for a dislikeable thing, except him... So let's stop and think about this for a moment.
So what is it saying, this phrase... All praise is due to Allah, besides whom Center is praised for a dislikeable thing, except him, that Allah's of Jal is the only one whom, if you encounter a dislikeable thing, that obviously comes from Allah, it comes from Allah, that he is praised for it. And this doesn't apply to anybody else because other people, they come to you, they do something harmful to you, the dislikeable thing, you're not going to praise that person, right? You're going to be unhappy with that person.
So this is what this phrase is actually saying. Now, is this really correct and should we really be saying it? Should we be saying this phrase, right? And this clearly does not come from the speech of the messenger of Alsussanam because we've clearly saying that the way of the messenger of Alsussanam is what it's two things.
In times of pleasure and things which are good, what do you say? Alhamdulillah, Ile'i, bini amatihi, that bin was Salihat. Right? And on the other side, when you suffer something that is dislikeable, that you don't like, what do you say?
Alhamdulillah, Allah, kulihal, all pays due to Allah in every situation. But this thing here now, this thing that so on people are saying, what do we say about this? And this is why now really, and we see that when you gain an understanding and comprehension of these things from the texts of the Quran and the Sunnah, and from the guidance of the Prophet Salah, then you can clearly see as we see Shheqim, I mean, Hamallah pointing out for us, we can identify, we can see the flaws of the shortcomings in these statements and phrases which are not really from Prophet hood, but they are from what the people say. And we can see the deficiency in these statements that come from the people as opposed to what comes from the guidance of the messenger of Alsussanam.
Right? So let's look at this, let's look at this issue. So she goes on to say that this phrase here really, when you say, all pays due to Allah, besides whom, non-isprised for a dislikeable thing except Ham, this kind of presents the, gives the impression of lack of patience, right, at minimum. It's kind of indicating a lack of the perfection of patience, right, and that you dislike this thing which happened.
And this is not befitting for a person to use that type of expression, right? This is not come from the messenger of Alsussanam, even though, now let's go back to what we learned before. We said before that, sober is to restrain the heart, tongue and limbs from expressing anger, right, from expressing discontent, right? But does that mean that you can't dislike a thing?
You can't dislike a thing, right? There's an accident, you have an injury, you dislike that you've had an injury, you dislike that. That's okay, there's nothing, there's no sin involved in that in itself because you can dislike things which are dislikeable. So it's not as if, so it's not as if in this statement there's something necessarily wrong, right, but what the impression that it gives is it justifies like a weakness in patience.
Why? Because patience is what? There is sober, even though you dislike the thing, then there is a radar which is you have sober and you are pleased with the thing, you are pleased with the thing. Then there is sober with the shukr, where you are grateful for the thing that happened to you, right?
So because there are these three possibilities and levels of perfection, then in the statements of the messenger of the sudden, what do we see? Alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, right? And so this accommodates all scenarios, all situations without specifically mentioning a dislikeable thing. But when you make it a point to say and you now make it a point in the remembrance, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah is concise meaning and perfection of the meaning and expression, which is why we always stick to what came from the messenger of Allah, Salah, Ali, he was Salah.
So the shik made that point. And he then went on to say, look, I don't say that the person, you know, that he doesn't, that he can't dislike what comes to him. Of course, there are things which are dislikeable things that come to us, we can dislike them. But however, and this is from the very nature of man, he dislikes things which are harmful, painful, but it isn't something that should be announced in the form of such a, you know, when you are praising Allah, then don't make mention of a dislikeable thing.
Right? So this is the point, rather we should stick to what the prophet Salah, he expressed when he said, Alhamdulillah, Alah, Qulillah. So then after this he went on and he looked at the next which is, was Salah to, Nur, was Salah to, Nur, that the prayer is light. Shik says, for Salah to, Nur, when Nur only, if you have to be, if you have to be, if you have to be, if you have to be, if you have to be, if you have to be, if you have to, if you have to be, if you have to be, if you have to be, if you have to be lived in Insaneh, then I shall come over and this is what I have been feeling.
I will actually pray this before, but obviously I will probably be clear, I will not tell all the details of the Prophet have followed the obvious well, the fact that I have been is a light for a man in his heart. It opens up for him, doors of knowledge regarding Allah, and doors of knowing the laws of Allah, doors of knowing meaning having knowledge, acquiring knowledge and understanding of Allah's actions, of his names, of his attributes. They are hot in his heart, and they are a light in the grave of a person, because the prayer that she says is the foundation, the pillar of Islam, when the pillar is established strongly, then the building will establish strongly. And if the pillar is not established, then the building will also not be established strongly.
Likewise, it will be a light on the day of judgement, just as the messenger of Islam, he said in the hadith, and among her for the al-ihah, kernat l'unuran wu-hernan wu-hernan wu-hernan j'uran yomul kiyama, that the one who safeguards it, it will be for him in light and evidence and deliverance. Under the judgment, wu-hernan wu-hernan wu-hernan wu-hernan wu-hernan j'uran yomul kiyama. Yomul kiyama. And for the one who does not safeguard it, it will not be light for him, nor in evidence, nor deliverance for him on the day of judgement, or usher him out of your own wahahman, wol karun, wol pehbin khaylf, and he will be raised with Karun and h standings and wil tales and wang al short way so he has to be made completely Side in Life, protect us from being from those people who are unlike that.
So the she goes on to say that this is a light, form and kind for a person in all of his situations, right? If he safeguards this, then the prayer will be a light for him and this will then start affecting his ill and his iman. So the prayer penetrates all these areas and his life becomes light. Then he said, well, I'm a sabbar in the Hu'diyah, right?
So why did he say that sabbar is the YAH? Where is he said that the prayer is light? Now the YAH, he says, fihi nurun lakin nurun maharah. So the difference between nur, nur is just light, but the YAH is light plus heat, light plus heat.
And the reason why that is heat is because patience requires, it involves tiredness, involves hardship, it involves struggle, both physical and mental. This is the nature of patience, right? Patience requires both mental struggle and it requires physical struggle. It has a tremendous amount of, you know, burdensome, hardship, and that's why, when you have the kind that you are going to be very good, that's why patience, the reward for patience is without any limit or accounting.
So he says, si wallferchobain nur fisalar, nur fisalar, nur fisalar, nur fisar, nur fisalur, nur fis alaa, nur fis alaa, nur fisalar. Then manthenh, he will be very good, right? So the difference, the difference between light in the prayer, which is nur, and dia, and light in sabbar is that, in sabbar, that it is accompanied with harah, with heat and that's because because the heart and the body is subjected to struggle, and hardship, and difficulty, and tightness in certain situations. And then he said, was Sadakatuh Burhan, which means that charity is evidence.
Charity is evidence. So Sadakat, what does it mean? It means that you spend from your wealth, seeking leaders to Allah. And so the mere spending of that wealth shows, when you spend it upon the family, you spend it upon the poor people, the needy people, you spend it upon general affairs that affect the society, like building mosques, for example, or anything similar that is from the public interest, like roads and things like that, this is a physical evidence of the ima'n of a servant.
It shows that in your heart indeed is ima'n. The giving of charity is a Burhan. It is an actual evidence that is found ima'n in the heart of the servant. And what's the reason behind this is because that mal wealth, wealth, is something that is Mahabubun illanafs, right?
The soul likes wealth. It is eager for wealth. And when a person goes against his soul and he spends from that wealth, it shows that he is spending from what he loves in the path of something that he loves more than that, right? It's a sign that his love for Allah and the love, like meaning emanating from his ima'n, is greater than the love that he has for the wealth, which his soul has for the wealth.
So this now becomes a Burhan for the ima'n in his heart, meaning that the love in his heart is greater for that which is with Allah and for the sake of Allah, then that which his soul is inclined to. This now becomes a Burhan, right? The sadhaka now becomes an actual Burhan of that reality in his heart. So he says that this is, for Yaukunu, he was in Malilah, Azawjal, Dariilun, Al-Aceda, Kilimann, or Sihati.
So spending from the wealth for Allah, Azawjal, this is an evidence for the truthfulness of ima'n and its authenticity. That's why the Sheik Sayyas, you will find that those who are the people who are the greatest in ima'n in Allah, they are the ones who are the greatest in giving charity, the greatest in giving charity. Shala will stop there for today because time for, I think the Adani is about to go for Maghreb. So what we'll do is we'll stop at this point in Shala with Allah and we'll continue with the rest of the hadith in the next lesson.
So in essence, our evidence today then is, was Sabro theat, was Sabro theat, that patience is light. Now we understand what is meant, that patience is light. This is the first hadith mentioned by Anawhi, and in this first hadith he gives the simillitude. So the first simillitude that we think in our minds of Sabro, what is Sabro?
It is theat. And we clearly understand what that actually means, right? So theat is light and it is heat as well. Why is it heat?
Because Sabro brings with it mental and physical struggle and the light illuminates. The more you hold back and you have Sabro, the more you illuminate it you understand and you are enlightened, right? And so this is the nature of Sabro. And it has a tremendous reward.