It's the place to be. The world of the world is amongst you. So today is our 21st lesson in the series on the commentary on Ryogh Solihin from Shekh Muhammad bin Salih Al-Rahimin, Rahimulah. And this lesson is the fourth in the chapter on a Sabar.
So in the previous few lessons we looked at the Ayat which were brought by Imam and never we have it and never we Rahimulah. And from that the Shekh extracted, we took from that general principles regarding Sabar. What is the definition of Sabar? It is to restrain the soul, to restrain the heart, to restrain the tongue, to restrain the limbs.
And what does it apply to? It applies to Sabar in Allah's obedience and Sabar in keeping away from his disobedience and Sabar in relation to his decrees. And we looked at the different levels that a person can take. The first is being angry with Allah's decrees at the Sakhoth.
The second is to have Sabar to be patient. The third is to have Arrida which is to be pleased with Allah's decree. And the fourth is to give Shukr to be grateful to Allah for the decree that he gave to you for which you were patient. So we looked at all of these basic foundational principles to help us understand the topic of our Sabar.
And then after that, as we see usually the Ahadith elaborate and give other lessons and benefits and guidance in relation to the topic. So the first hadith that was brought by El-Havil and Nabu'i, Ar-Himul-la was the hadith that we went through most of it, and that's the hadith at Tohor-Shaprol-I-Man, which is purity is one half of I-Man. In this beautiful hadith we looked at a number of things. First of all, at Tohor, purity, this is purity of belief, purity of the heart, and it is purity also in the physical sense, in the heisty sense, in the physical sense.
But here the shaykh mentioned a point that Islam brings with it, dachaliya and dachaliya. It comes with purification and beautification and adornment. So we purify ourselves from Shirk and Kufr and Marcia and all the diseases of the heart. And likewise, in contrast, we embellish and beautify and adorn with all the beautiful traits and qualities of Iman and Dachua and all the other things that follow.
And then, so this is the first thing that hadith mentioned. Then the hadith goes on to mention the remembrances, which is alhamdulillah and subhanAllah, and how these fill the scales and fill what is between the heavens and the earth. And we notice also in these other garden these remembrances that we once again we see, in this case with respect to Allah subhanAllah, that we see dachaliya and dachaliya. So we see Allah being purified, freed.
When we say subhanAllah, which is Allah is free from all imperfections, all defects. And so we free Allah, we glorify Allah that he is free from any defects and imperfections and flaws and shortcomings, which is what we find in his creation. And on the other side, when we say alhamdulillah, alhamdulillah, this now is praising Allah for all of his perfections, perfections in his names, his beautiful names, his beautiful attributes, his actions. So the Shirk mentioned his names, his attributes, his actions and his aqam, his laws, his shariya.
In all of that, there is absolute perfection, there is no flaw, there is no, and so we combine between Dasbih and Dhamid. And so once again, we see a similar underlying principle. So we started with a tohor, shatrol iman, which is indicative of, you know, iman being dachaliya and dachaliya. Then we move into the remembrances, subhanAllah, alhamdulillah, similar underlying thing.
And then the hadith went on to mention, asalaatul, nur, the prayer is light and asadaka, borhan, charity is evidence and proof and asabro d'ya. Right? Patience is light as well. Shirk mentioned the point where he distinguished between that, that the, why was the analogy given or similar to the shirk, the prayer is light with nur and subhar is light with b'ya.
And that's because the has an additional meaning, it has light but also heat. And so subhar, there's an additional meaning here through the use of the word b'ya, which is that it brings with it, it brings with it tiredness, weariness, difficulty, effort, toil, both of the body, and likewise of the mind. And so this is why the additional concept of heat in addition to light as well is included. So this is where we basically finished in the previous lesson, after asadaka to borhan, asadaka to borhan, and so we're going to continue where we left off to complete the rest of the hadith in sha'ala.
And so the shirk goes on to say, thumakaal and abi wa salallih, wa salallahu wa alli, wa salallahu wa alli, wa salallahu wa alli, wa salallahu wa alli, wa salallahu wa alli, wa salallahu wa alli, wa salallahu wa alli. So the next part of the hadith, the ha'D is either a proof against you, is a proof in your favor for you or it is against you. And that's because the shayk says, alkorhan, wa habilul ala, wa habilul ala, habilul ala, habilul ala, habilul ala, habilul ala, habilul ala. It is the rope, the mighty rope of Allah.
It is Allah's proof against his creation. So either it is going to be for you and this is when you, you know when you connect to Allah and you reach Allah through the Qur'an and you establish the obligations which have come in this Quran, it's mighty Quran, what are the obligations of the Quran? Very simple. You believe in its reports, you act upon its commands and you keep away from its prohibitions, right?
These are the three ways that you act upon the obligations of the Quran in these three areas. You believe because this is the ill-vavala and whatever Allah informs us, it is the haq, it is Sidah, right? And Allah is most truthful in speech. So whatever we've been informed about, about the affairs of the unseen, past nations, past messengers, things that we cannot see, things in the hereafter, then we have to make the sdir of all of that.
We have to believe in that. So we believe in the Akbar and we make Imtithal, we act upon the commands and we refrain from the prohibitions. That's how you deal, that's how you treat the Quran and you make the Alim, you venerate the Quran and you respect the Quran. So when you do that, when you do these like four things essentially that the sdir has mentioned, then the Quran will be a hudja, will be a proof in your favor, it will be for you, it will be for you.
But as for, as for the opposite, you belittle the Quran and you abandon it, you abandon it in terms of its wording and its meaning and in terms of action and you do not establish its obligations, then it will be a witness against you on the day of judgment. Now, Sheikh mentioned an important point, which is that there are only two situations that Sheikh mentioned, it is either for you or it is against you. He did not mention any third possibility, there is no, you know, or it is neutral against you, there's no third possibility, there's no third option, there's no third possibility. The Sheikh is a Muslim, you know, in between states of you know, the Quran is not going to have any position towards you, you know, because the Sheikh wasn't to say, the Quran, he only mentioned that the Quran, you know, he did not mention that the Quran is neither for you nor against you, because the and he is noble.
So once the Sheikers spoke about the Quran, then he moves on to the next, the last part of the hadith, this now is the final part of the hadith. All of mankind, they awake and they are a vendor of their own soul. So meaning their soul is something that they have that they will sell on that day. So either they will free it or they will save it and deliver it, or they will cause it destruction, they will destroy it.
So the Sheikers want to comment saying that all of mankind, so this now is in reference to all of mankind, everybody, when they wake up, they begin their day with action, with activity, and this is something obviously that we know. Allah, they exalted, he mentions in the Quran, or he will be laid in the way that Allah is the one that he is the one who takes you by the night, meaning the souls by the night, and he knows what you do by the day, then he will then he will resurrect you or he will bring you back. So here the Sheik mentions here, this is the sleep, this is the sleep, in which is in the night obviously it is a word for the Surah, it is the minor death, and in the sleep the Uphil, the rest and the calm down, and you find that your activity the next day becomes renewed and invigorated for the action that you are going to do, and you are resting from the previous action, this is the nature of sleep, all physical activity stops, obviously, your digestion, you are not eating anything, obviously your mental activity is switched off, you are just sleeping, it is to recoup, to recover, to rest, and so this is a blessing and a near from Allah, when the person then wakes up, when it is the morning, the Sheikers is all of people, all of mankind now, now they start moving towards their action, their activity, so some of them turn to that which is prayer, which is good, and in general that is the Muslims, that is the Muslim, and others are those who turn towards evil, and they are the other people who are not upon Islam, so we divided them into two, this is what this hadith is referring to, then he goes on to mention the way of a Muslim, how does a Muslim, a Muslim, what does a Muslim do, he purifies himself at the physical sense, and then he goes and then he begins his day with the prayer, with the worship of Allah, with the purification and prayer, which is a connection between him and Allah, so this is how he commences his day, and he mentions all that even a person begins his day with Dawheed, because the Sheik mentions a view that it is legislated for a person that when he wakes up in the morning, he mentions Allah, he makes a dikr of Allah, and you know he recites from Ayat from the Qur'an, he mentions the end of Surat Ali Amran, in Nafir Khalki, Samawatu, Al-al-Ardu-Dwah, Waqd'ilah, if you want Nahar, the Al-A'yat in the Ulil Al-Bab, indeed in the creation of the heavens and the earth and the variation in the night and the day, there are signs for the people of intelligence, right, so this is a Muslim, a Muslim when he wakes up, what is his activity, how does he start his day, this one in reality is the one who wakes up, he has his soul in his hand to sell and he sells it to deliver it, right, he saves it, and this is why he said for Bar'y'an, Nafsahu, for Muhatikohah, for Muhatikohah, so this is one category, then he said, Ahmubhikohah, meaning that this person, he sells his soul but he destroys it, and who is this, this is Al-Kafir, Yoggdul, in Al-A'lal-A'lalifihi, Al-Halaq, right, this is, the kafir who wakes up and he sells his soul because the meaning of Ahmubhikohah, meaning Ahalakahah to destroy it, this is because he wakes up, he starts his day with what, with Mahasya Tila, with Allah's disobedience, until even if he began even just with Al-A'lalaq al-Washurabh, right, if he just began to eat and drink. Even that, even that is something that the shix is for In-Nah-kla-hoo, Yoggdul Washur-Washur-Washur, Yogg-a-ba-ul-a'lihi, Yogg-mall-kiyama, Yogg-a-sabu-a'lihi.
But even what just appears to was to be the neutral act, it's an appeal to be neutral act of just eating and drinking, it's not sinful, right? It's not even that the shik is saying, it is, it will be Yogg-a-bous-a'lihi or Yogg-a-bous-a'lihi, Hell to account for it and point out why because he says every morsel every morsel that he puts in his mouth Then he will be you know for in a hoyo arkabu aliyah work hoyo shulba tin Yab tell you what her minal maf in a hoyo arkabu aliyah, right? So every drink every every morsel then he will be held accountable and he will be punished What is the evidence for this what the shaker saying because think about it? How can it be that just totally it's not a sin this is not like murder.
It's not any other crime that some evil It's not it's not kufa. It's not shirk. It's not anything like that. It's just a totally neutral act of eating drinking How can that be and what is the evidence for what the sheik has mentioned here for this point The sheik brings the evidence he says he brings the ayah from the Quran which is in surah to the araf The chapter 7 verse 32 And the good thing is that he is a rajal aliyah What the yibati minar iskal Ull here lil aliyah airman who filhiate dunya kar alisa tin yo mel tiyama In this ayah Allah says say who has prohibited the adornment of Allah which he has brought out for his servants and the good things of sustenance Say it is for those who believe in the life of this world, right?
So meaning the rizq and the zina meaning the clothing the food and the clothing is for those who believe in the life of this world And it is exclusive for them in the hereafter right now. What is the shahid? What is the actual evidence for this first of all? In fact before we go any further you may know that this ayah was the ayah that was used by Ibn Abbas Orabi al-Aqah when he refuted the Khawaraj because when the Khawaraj when he went and was sent by Aliyar al-Aqah to the Khawaraj when they saw him dressed in a fine garment They began to say you know say oh you dressed in luxury and then it started complaining why because with the Khawaraj It's always an issue to do with wealth and money and you know When they see the rulers and the scholars and other than them and they see them dressed well and it's issue of money Wealth because this is the us of the of the issue so he replied to them with this ayah Say who will man haram azinat Allah al-lati al-hajali ibadi who has prohibited how can you say that this is prohibited Who prohibited the adornment of Allah which he brought for his servants, right?
So this is not not novel This is not haram you can't fault a person for dressing nicely and finally there is nothing wrong with this in any case What is the shahid the shahid is that the shayk says that from a formal ayah al-carimah the understanding of the ayah is that this zina and this rizbah is Anha le re'il mott minin haram, right? Because if the ayah said Oli al-lil ladina armanu fil haiate dunya Right, so this is for those who believe in the life of this world So if it is for them in the life of this world and obviously in the here after exclusively then the understanding the other way around is that le re'il mott minin haram in her le re'il mott minin haram and Meaning in the life of this world and in the hereafter it will be exclusively for them on the day of judgment Well, and the homes that you are today. What I'm saying you are kabuna al-eha, right? And they will be punished for that another evidence is the Ayah insurat al-mah either in which al-az al-jul he says Laysa al-al-al-ladina amanu wa ami lusala haiate dunahun fima fima tarimu There is no Blame upon those who believe and the righteous deeds with respect to that which they have You know eaten or consumed right this what is it referring to this is referring to Before the agham were revealed that alcohol is haram and the certain meat is haram and you know gambling is haram So they did certain things all those things that you consume and So those things that they did previously then there's no blame upon them There's no blame upon them for falling into those things and consuming those things and you know Which which which which were haram before the prohibition before the prohibition So there's no fault on the believers for doing that While the prohibition had not come So the mafkum of the ayah the other way around means that there is a blame For those who eat and drink who are not believers and who do not do righteous deeds Right you understand the the extraction from the ayah the other way around it means therefore the opposite understanding that those who do eat and drink From those things which are which you know They are given uh this now that there is that is that is blame So he goes on to say for kafar i mean hein my use beh Woliyad wilah woh wah ba'ir un nafsah woh vima yohnikoh ha Am mal muhmin faba'ir un nafsah woh vima yohnikoh ha Wai un jihah minanar nafs aloh wah haa yah jjal al-nah jimimi and minham So basically so he says so therefore the the kafar is the one who wakes and he ruins or destroys his soul and the believer Then he is the one who frees it then at the end of the hadith uh ba'ir un rasul wa rasul wa'isosalam and the naz yon kasimun a'ilah inaqis mane At the end of the hadith he comes back to the Quran Wolkur anoh hojjatun lak Wokisumun a'ul wa' Jin al rujatuh na alitim kama kah alares wah alike Right, so this is safe mentioned at the end of the hadith again This brings us to the end of the commentary of this uh beautiful ha'adith What we see in this hadith and many many lessons to do with the nature of iman The fact that there are many things in this hadith that we could extract out of this hadith the fact that iman is wolun I'm alone because there are actions mentioned so iman is mentioned Uh Haur shat pilgrim and this is the purity of belief which is inward Then there is mentioned asaur the prayer, sformation, which is a buR Han of the iman In the bull hand, this is a refutation of the mudia because the Sadakah has to be a bull hand of the iman that is in the heart.
So by necessity the iman has to be expressed outwardly and by necessity Amal has to be from iman, was subro the Ya which is the Shahid of the Hadith. And then the people when they wake up in the morning and they are either of this category who earn from their iman, you earn deeds from your iman because that's what iman is there for. The iman that is in your heart, it's supposed to make you earn deeds that you do and therefore you are saved or it is destroyed or you destroy it, you sell it and you destroy it. And then finally the Qur'an is a Houdja for you or against you and what's the basis, how does it become a Houdja for you, you make the Sdiq of its Akbar, you make the infal of its Awaamir and you make it in the nerve, you avoid its prohibitions and you make it in the Ram, you make the Alim, you make the Alim, you make the Ram of the Qur'an.
So this is clear how we make the Qur'an a Houdja to be for us not against us. So it's the beautiful Hadith and often we find many of the Hadith, this is from the Jawami Al-Khalim that even if a person stuck to just one Hadith and he acted upon that one Hadith that would be enough for him to get into paradise and for different people there are different Hadith like for some people the messenger of the Sdiq, for this man if he sticks to this Hadith in his life and does not become angry it will save him from the hellfire and for another person like the man who came and said if I establish the praise and give this a cut and the basic pillars and I had nothing to this for that person. So in the Hadith of the messenger of Allah, this is in fact also an evidence that this is without any doubt this is guidance from the Lord of the world. You do not find the likes of this guidance and the likes of this, this speech, this beautiful speech that combines everything in short simple phrases with depth of it.
You will not find it in the YAHud and the Nasarah because they have altered and played with the speech of Allah. And also because that was not meant to be the complete and final guidance in any case. So when we read these Hadith they give us absolute conviction that this is truth and guidance from Allah's messenger, Salallahu Aliyy wasalam and it gives us certainty and the zeal and the desire to act upon this with Allah's defeat, with Allah's permission. This brings us now to the next Hadith brought in the chapter and when Abi Sa'idim, Sa'idim Amalikin bin Sinan in Al-Hudri, Al-Hudri, Al-Rabi Al-Lahu Anhu and Nanaasan, Minal An-Sar, Sa'alul, Rasul, Rasul, Al-Lahu, Rasul, Al-Lahu Aliyy wasalam for Al-A'at-A'am.
So from Al-Saridim Al-Hudri, Al-Rabi Al-Lahu Anhu that some people from the An-Sar they asked the messenger of Allah, Al-Isat-O-Saram, something, something of his possessions of his wealth. So he gave it to them, Thumas Al-Ruhu for Al-A'at-A'am, then they asked him again. So he gave them again, had to Nafidam Ahindar until whatever he had of his possessions, all of it it expired, he had nothing left. For Tha'al al-A'am, Heena, An-Farka, Heena, An-Farka, Kool-A-Shih in Bar-Dahu.
So once he'd spent everything, he said to them after that, Ma Ya'amun in the Minhairin Valan, D'Ar-hih-Ruhu An-Kum. So when they continued asking him, when he's got nothing left, he then told them that, that whatever I have with me, if I have anything with me, I'm not going to conceal it and hide it from you. So then he said to them, give them beautiful advice, right? So these are people coming to him, asking him things, asking him like material things, he's giving from his wealth, what's in his possession, until he's got nothing left, nothing to give.
Then he keeps asking, then he makes it clear to them that, look, I would never hide and conceal anything from you, which I have, I would give it to you, but I have nothing. Then he gave them beautiful advice, which is, whoever seeks to be chaste, Allah will make him chaste. And whoever tries to be free of want, free of want, meaning he's not covetous, he doesn't seek things and want things, so whoever tries to be like that, meaning not to ask of people, then Allah will make him free of need, Allah will make him enriched with whatever he has. And whoever trains himself to be patient, then Allah will make him, give him, grant him patience.
And no one is given a gift or a giving, which is better and more expansive than a suburb, than patience. So the sinner, sinner, he explains this, and he says that this was from the call of the messenger of Allah, son of Allah, who Ali, he was also from the signs and the proofs of his profited that these are from his Rolok, from the many hundreds of signs of his profited that he is a noble messenger, Ali s not was salam, that no one would ask him for anything except that he would give it to him. And it is not known from the messenger of Allah, Ali s not was salam, ever that he withheld anything from anyone who asked him, if he had something, he would give it. And he would never fear poverty, Balcan, Ayurati, Ar-Ran, Mana, Yarasha, Al-Vakar.
Meaning that the messenger of the son would give it in such a way that we could clearly see that he never ever feared poverty, ever. And he would live a life in his home with the life of the poor people, the folk of Ar-Ran. That's how he would live his life. And perhaps he might even tie to his stomach, you know, stones to his stomach in order to relieve the pangs and the pains of hunger, because when you're hungry, there are pains.
So he would do that because he'd given the food and the dates and whatever else he might be to the people, his possessions to the people, there's nothing left, what do you have left to survive with? You know, and you get the pangs and the pains of hunger. This is the way this is clearly a sign of the truth, of the prophet, Salallahu Alaihi Wasallam. And for who?
Al-Sallam Akramun-Nas, well, Ashjjia'un-Nas, right? He is the most noble of the people and the most courageous of the people. Now, when all of his possessions and whatever he had in his hand expired, then he told them that if he had anything of good with him, any possession, anything that was used for them, he would never hide it from them, right? It's not possible that he would hide it from them and prevent it from them, but he just doesn't have anything.
So if he doesn't have anything, then what is it that he can offer them? Then it is guidance. It is teaching and a guidance. So then he gave them teaching or guidance with respect to three things.
And think about it, these are people who are coming to ask him things. And so he gave them an advice that is suited to the situation. So he gave them advice for Al-Isthirif-Aif and Al-Isthir-Nas and a Subber, a Subber. So he said, when you're a Subber, you're a Subber, you're a Subber of Al-Isthir.
So he gave them these three pieces of advice. So basically there are three things in this hadith. The first one, in not knowing the order of the shak begins with, he says, when you're a Subber, you're a Subber. Whoever seeks to be meaning that whoever surfaces himself, whoever sees that whatever Al-Isthir has given him, that he will surface with that and he will not be in need of and not covet and want what is in the hands of the people, then Allah will make him rich.
He will then be enriched. What does it mean? Enriched. Enrichment means that you surface with what you have, that you don't have this shak, you don't have this desire and covetousness.
So when you remove this covetousness in your heart for the possessions that people have, now Allah has made you rich. Now your heart has become rich. You are living a life of richness because you are not in need of what is in the hands of people. But as for the one who asks people, well, I'm a mama, yes, alum, nah, so we are in the room for inna, housa, yabukkah, parabuhu, fakiran, well, yalabula, well, are you starting?
As for the one who is in need of what is in the hands of the people, his heart will remain in poverty. His heart now is poor, it is poverty, it's in poverty. Well, are you starting to need? Right?
This heart will not now be like free of any need, free of anyone. It will not be rich and content in and of itself. And this is why the shak was not to say that we know for sure, well, luina, luina, luina, luina, lu, lub, right? True enrichment, true riches is the richness of the heart.
That you are content with what Allah has given you, that you surface with what Allah has given you, you do not covet and want, you don't look at the people and see what they have, whether it is possessions and good clothing and opulence, meaning extravagance and luxury and so on and so forth. No, you don't want that. You surface with what Allah has given you. But either for either sargan or insan, be ma'in dala, ama fya'idin nah, algna, hula, alin nah, swa jia'alahu, asizan nah, ba'idan, and is, and is so al.
Right? When a servant surfaces himself with what is with Allah and does not care with what is in the hands of people, Allah will free him from being in need of the people and he will make him as he's enough, you will now become a person who has a respectable, honorable, mighty status, your soul has has izah and you will be free from asking a being in need of people. Think about this. A believer, if he wants to maintain his ʻiq'lās and his sincerity, then he should never be beholden to interests and have wants of the people.
The more that you are beholden to interests and you have wants of the people that you need this person for this thing and you want that person for that thing. And if I befriend that one and I will get this and whether it's something that you seek in the world for business, for wealth, for whatever it might be, the more you are beholden to other people, the more you will find it hard to be free of need, first of all, of other people, and to maintain and manage ʻiq'lās and sincerity to Allah. Because these factors now come into play. And when it comes to crucial situations and crucial junctions in your life where key decisions need to be made and you are beholden to all of these interests, then it will be hard for you to maintain ʻiq'lās and sincerity.
And that's why one of the things that a believer always strives to do is to manage his life and to live his life in a way where he is not beholden to other people. He's not in need of other people. He's not, you know, and so when he does that, then no one has, you know, there's nothing, there's no other influences, there's no other considerations, there's no other motives. He can maintain his ʻiq'lās to Allah, so pano-tālā, and not be in need of the people.
So this is very, very, very important. It ties in to the issue of siddhq and ʻiq'lās and the nature of people's more amalād with other people and to the issue of a robotu'lāya to, you know, cure, serve it to Allah, so pano-tālā. This is something a believer strives to do, right? To have the true enrichment of the heart, which is the rina of the pulp.
This is the first thing. Then he said, wāmāyās dārif, ʻi fāhula. So whoever tries or seeks to be just, ʻi fāhula, ʻi fāhula, right? So whoever tries to be just meaning that he keeps away from, you know, the women that is unlawful for him to, and he fights against himself and he strives to be like that, then ʻi will make him, ʻi fāhula will make him to be just meaning, but by nature, he will become just by nature, right?
So he goes on to say, as for the person, the person who allows his soul to follow its desires, you know, in relation to this issue of chastity, he will perish and refugees with Allah. He will make his soul to follow its desires, he will follow the women, and he will pursue his lusts and his desires, and he will start committing zina in small steps, by steps, by steps, it begins with one thing, you know, with the eyes, the ears, the feet, and the hand, and then eventually he goes to the feet, and then eventually he will turn to actual zina in a step-by-step-by-step fashion. And he will fall into al-fāhula, wāhula, wāhula, wāhula. But if a person cuts this off from the very beginning, ʻi fīhula, you know, he strives to be to be chaste and keep away, then Allah will make him to be chaste, Allah will protect him, Allah will make him chaste, Allah will protect him and his family and so on and so forth.
So this is the second thing that he told, he advised these people, think about it also, look at the perfection in the guidance of Allah's messenger, sallallahu alaihi salaamu, because the people who are coming are the ones who have, they have a need, right? So in the nuffs, the nuffs, they want something, they want something, in this case it is material possession. And generally speaking, you know, if you're someone who is after material possessions, and you don't have the richness and the freedom of the heart, then perhaps you are going to be put to trial by other things as well, by other types of things as well. So here, the messenger will sort of advise them with a list of their faff and a list of their ganart, which is the issue to do with wealth, meaning he's saying to them, look, if you surface with what is with Allah, then Allah will make you rich.
Right, meaning saying that don't be people who ask, don't be people who have covetousness, surface with what you've got, right? And then connected to that is advising them, have is their faff seek to be chast, seek to be, you know, and Allah will make chast. And then the final thing, what did he say? Well, may he have to subber you subber Allah.
And whoever has patience Allah will make him have patience, may Allah will give him grant him patience, right? So what is the shah? This is the shah in the hadi, this is the point of evidence in the hadiif that you acquire subber by enacting subber and training yourself to have subber. So for either subberta, I am Meloh, alaikha, or subberta, alaima, alaima, indaka, min al haj wal fakr, olam, you know, olam, Mama, walam, tolam, qwalaam toalma, ala nah sbi sual, so if you practise patience and you have patience when you have a need, when you're in poverty and you don't start coveting, what do people have, you don't start asking the people, and you have subber from that, which is unlawful and so on and so forth, then Allah will grant you patience and will aid you upon that patience.
And then finally in hadiif, the messenger of Allah's Islam, he notified and informed these people and he said that no one is given a gift like an Atar, which is better and more vast, more expansive than Sabar. It is better than Rizkha. It is better than anything else. Any other thing that you can get, Sabar is better than all of that.
So the one who is Sabir, think about it, the one who is Sabir, this is why you see the people who are the people of affluence and riches, and when they lose their affluence and their riches, they can't have Sabar, they didn't buy them any Sabar. But the one who is living in poverty and is able to restrain his soul and make his soul to be restrained, he can restrain his soul. He is the one who is truly strong and rich and powerful. Whereas those other types of people are the ones who have been weakened.
They have been ruined and destroyed and made covetous and the following. So here, the greatest gift that anyone can be given is not the wealth or the riches or the possessions, it is actual Sabar, because with Sabar, a person, as we shall see in the next hadith, this Sabar allows him, as the Sheik actually mentions, here, Le'anal insan, Le'anal insan, Le'anal insan, Le'anal insan, Le'anal insan, Le'anal insan, Le'anal, when a person is patient, he's able to bear every single thing. Then it makes a hint towards the next hadith that we're going to move into inshallah. But the Sheik says that if this person was le'anal,ina'u, le'anal, Suri le'an, et al.
al.ruff, et al. al. al. Assal beharmed by the people and he heard from them what he dislikes and the transgressive against him, you'll find him, et al.
al. al. al. al.
al. al. al. al.
al. al. al. al.
al. al. al. al.
al. al. al. al.
al. al. al. al.
al. al. al. al.
al. al. al. He can tell you to walk all over the environment, in Nann vunafsaru, moustari hatan.
Right, so such a person, when he's met with all these things from the people, you'll find him at ease. He's not become stiff and rigid. He's not become angry because he's patient with what Allah has tested him with. And you'll find his heart to be serene, and you'll find his soul to be at rest and at ease.
That's why he said, one might be rakti a hatan, aha dun ātā, and hirang vu ausa minasabar, nobody is given a gift, you know, like a quality or a trait, better and more expensive than a sabar. So this is that hadith, beautiful hadith. This leads us to the final hadith for today, in Charlotteala, with a brief commentary on this hadith, and this is hadith famous hadith of Abu Yahiah Sohib in his sinan, Rabiyalahu anhu, rahosulua, his sallallahu, Ali, his Salim, So the messenger of Allah, so he said how amazing is the affair of a believer. Indeed, in all of his affairs, there is good.
And this is not for anyone except the believer. If some goodness comes to him, some goodness, something that pleases him, makes him happy, then he is grateful and this is better for him. And if some harm afflicts him, he is patient and this is better for him. So the she says that in this hadith, which is, so heber Rumi.
This is so heber Rumi, the innarate, where he said, Ah Jabb and the Amril Mothmin in Amrahul, Kula Hulahulahul, right? So he expressed this Ah Jabb, you know, he expressed this amazement, meaning that he considered this thing to be good. It's Allah, what shall it say? I mean, considering to be good.
So Ah Jabb can be in disapproval or it can be in approval. So in approval, he said the Amril Mothmin, the affair of the believer, that all of the affairs of the believer are good. And this is not the case for anyone except the believer, then he went on to explain why this is in Asaba to Sarah, Shrar, Wakan, Hirelah, Wai Nasaba to Darah, Sabar, Wakan, Hirelah. Right, so this is the way of the believer, because the believer, in relation to the G'dah and the G'dah of Allah, Suhan, which Allah, the decrees of Allah, he is in between two things.
Only between two things. It's either Sarah or Darah. Everything that comes to you from the decrees of Allah is either something that pleases you or he has something that harms you. And so therefore the people in terms of how they react and how they treat these things that come to them, they are then divided into two.
There is the Mothmin, the Mothmin and there is Rehiro Mothmin, the believer and other than the believer. Now the believer who's being spoken of in this hadith, Allah, Kullihal, you know, he is the Mothmin, Allah, Kullihal, in Mahadurhu, Mahadurhu, Mahadurhu, Rihironda. For the believer, everything that Allah has Deirde, it is good for him. Everything is good for him.
Everything is good for him. If there is harm, his patience upon Allah's decrees, he anticipates the relief from Allah, he anticipates the reward from Allah, right? So he anticipates relief and he anticipates reward. He has something to look forward to.
In the life of this world and in the here of this world, what is it you are looking for relief? Allah will give you relief. In the here after it is the reward from Allah's upon Allah. So what does he see in front of him?
He sees here, he sees here. Then and this is alongside the fact that we mentioned earlier from the Ayat of the Quran that Subbar is rewarded without any accounting. It is unlimited, right? So he anticipates, he looks forward and he sees this reward.
When Allah says, the benefit, if something good comes to him, this can be of two types. It is either a benefit and something that pleases him in terms of religion. So Allah has decreed for him, Allah says, to acquire knowledge and to acquire righteous deeds and to do righteous deeds. Either that, which is obviously the greatest name, this is the best name, that you can have and the best thing that pleases you.
Or it is a name, or it is a name, right? Because Malwal Benin will help, right? So you're given wealth and offspring and family and sons of all, shakar Allah. So now he's grateful and this is by establishing obedience to Allah.
So what is gratitude? Gratitude is taught out of Allah. It is not Lisa Mujurad, Paulil in San, Ashkur Allah, right? So you don't say, I'm grateful to Allah.
Shukar is by way of obedience. It is taught which is the actual shukar. So he is grateful to Allah and it is better for him, right? So so he has two bounties favors, the Nirmah of the Deen and the Nirmah of the Dunya, right?
The Nirmah of the Dunya that comes to him and the Nirmah of the Deen is that he is being grateful to Allah. So look at this is the heart of the believer. This is how the state of the believer is, right? In either situation, right?
Whether it's something harmful or dislikeable comes to him. What does he think? First of all, with hardship is ease, right? With difficulty there is relief.
So he anticipates the ease and relief because Allah has mentioned that in his book. Then in the hereafter he's anticipating the reward which is without measure. So this is now what is expectation is. Then when there is a benefit, the benefit is either religious or it is worldly.
If it is religious, that is the best benefit. So and if it's worldly, then Hamdulah, right? He then faces that and reacts with that with ta'ah, with obedience to Allah. So everything is just, it's good.
The believer, everything is good. It's just multiplying on top of each other. All of it is, is goodness for the believer. Well, I'm not a al-Kafir, who Allah Shark, or Yarq, or Yarq, or Mezab, or Hadd, in Asaba.
So as for the, obviously the Veral, what I mean, then he is upon Shara, upon evil. So, now this is when Hadd, comes to him. And if something that pleases him comes to him, he will not show gratitude to Allah. So in other words, this now becomes, and it actually becomes a punishment for him because of his lack of gratitude.
So the food and the drink, so we go back to the same point that we mentioned in the previous hadith that all of the food and drink for a Veral, what I mean, is say, you are a Gabbu, Aliyah, right? He will be punished. Why? Because the asal is, it is only for the believers in the life of this world.
It is not for the Veral, right? So the Sheik was on, and it is an ifom. It is ifom. It is actually considered a sin for him to even consume that, right?
Because it is only for the believer, the believer by which of his imman, dohid, dakkwa, right? Then Allah gives him, it is, it is, Allah has made it for him. So in other words, the Veral, what I mean, is consuming what is actually not for him in the first place, right? So then the Sheik mentions that again, Qulman Hara Mazinat Allah, Qulman Hara Mazinat Allah Hila Thi, Akhajali Abadi, what the Yebati minar isq, Qul Alil Alil Alil Alil Alil Amen, Uphil Hayate Dunya, Khra, Lisa Tan, Yom Al Riyama, same either mention before, who has prohibited the dawnment which Allah has brought out for his servants, meaning the clothing that they were and the things that they used, and the good things of risk say it is for those who believe in the life of the world and exclusively for them in the, you know, on Yom Al Riyama, on the day of judgment.
So as Sheik was saying to say that, ¡amhan-al-am-al-al- Ladine-la- yutminun- phalise t'la-chum-wai-yah kulun 'a-hara-man-alihim-wai-ha-kabun-alih ha-yamun-priyama! As for those who do not believe phalise t'la-vum, they are actually not actually for them in the first place, and they eat it ha-ra-man. So what they are eating is actually ha-ra-man, for them, and so they will be held accountable and when you are kabun-hn-alih ha-yamun-priyama. So here you can see in either situation, in Asaba-to-sar-rah, in Asaba-to-dara, the situation the Rehirul Mottmin is not very good.
It's opposite of the situation of the believer. Then the Sheikor was on to mention some pho wahid of the hadith. He says, well, if you had hadith, al-Hathor, al-Eman, wahan al-Mottmin, dehirimann, phiririmann. First thing that we take from this hadith, it is a strong encouragement to be of strong faith.
Faith meaning here in al-Qadar, in al-Qadar, because this is about al-Qadar. Al-Qadar brings you either that which pleases you, or that which dis pleases you. So with either thing, you have to have firm faith and know that everything that has come to you from the degree of Allah, it was never going to miss you by, was never going to come to you, and that you have firm, resolute faith in the degrees of Allah, so you either face them with sabbar or shukar. Subar or shukar, therefore the religion, as Ibn it means, the entire religion, like was in Mottayim, is consists of two halves.
It is either sabbar or it is shukar. So every day you are either patient, and you are patient and grateful, because there's two halves of the religion. You meet some things with sabbar, and you meet other things with shukar, and that's what your day is. It's sabbar, shukar, sabbar, shukar, sabbar, shukar.
This is the nature of iman. The second thing, al-hithro al-sabbar, al-dara, wa an-dalaqim in chisal, in mu-minin, fa-id-a-r-a-it-an-af-saka-in-da-is-a-b-dara. Sabbir and mu-hsh-das-i-ban-tantadi-r-al-fara, al-fara, you know, when you, when you, when you, the second point is that encouragement to be patient upon dis- likable things, harmful things, this is from the traits of the believers. So when you see from yourself that this is what you're doing, a calamity comes, you are patient, you expect your reward, and you expect relief from Allah, so upon, and you expect the reward to come from Allah, then this is the essence, this is the, this is from iman, this is iman, but when you see the opposite in yourself, then, you know, fa-lum-naf-sak, blame your own self, wa-ad-dil-masirak straighten your offense, right?
wa-tub-il-al-al-aq, un-repent-to-al-aq, when you don't see this in yourself, you need to rectify your situation. And likewise, wa-fil-hithro, this is in relation to sabbar, wa-fil-hith-a-it-an, al-hithro al-shukar in the sar-ra, li-an-hu-id-a-shukar-al-in-san, wa-rah-hul-ah-ni-mah-tund-fajah, min-to-fikh-dalalalalah, right, so, as for the other side, also from the benefits from this hadith, is to, an encouragement to be, to be grateful, that you are grateful for the things that come to you, which are benefits, and pleasures, and things that please, because when you, when you are grateful to Allah, then this in itself is at the ut-fikh from Allah, right, so your Allah gives you an ima, it pleases you, you are now grateful to Allah, you express gratitude with the tongue, with the heart, and with the limbs, obviously, because gratitude is tah, And since Allah gave you the fit in being grateful, then this now has been an additional bounty you've just been given. This is now an additional bounty. As Allah says, when your Lord declared that if you are grateful, I shall give you increase.
And if you disagree, if you're ungrateful, then indeed my punishment is severe. When Allah gives a servant success in being grateful for Hari Hinnimatun, Teh'tarjo, Belashukriha, Marmatun, Affania, for either Wolfhikr, or for Hinnimatun, Teh'tarjo,graduate, Mahatran? In other words, the gratitude that you show is itself a Neehamma. So when you show that gratitude, Allah gave you Tofik in being grateful.
That now requires yet another apt, another gratitude for having been given Tofik for that Neehamma, and then when you are grateful for that Neehammah, Harkadhal, and Shukur, Kanda and in other words, meaning this thing continues. This now never ends because everything is just an never ending nightmare from Allah's man who-tahla. If the country is not a Christian, the country is not a Christian, the country is not a Christian. If the country is not a Christian, the country is not a Christian.
The meaning of which is that if me being grateful for a favour of Allah is itself another favour, which now requires the same attitude again, then how can a person reach the actual gratitude that Allah should be given except by his bounty, it's all from his bounty. Even though the days along and the life continues meaning that it's just not possible to be grateful to Allah as gratitude should be shown to him except by his father. So meaning that really everything, there's nothing we can do to be truly grateful to Allah. We simply cannot do what we can simply never be grateful to Allah for all of his bounties because they are innumerable and never-ending and no person in his lifetime can reach all of those of these.
The gratitude for those who have been in bounties was Sadakarahim Allah. She exists, he was truthful to the poet Raheem Allah, because in Allah, we will fuck up the sukri for her, the enigma tohathadim. The enigma tohadim, the enigma tohadim, the enigma tohadim. The enigma tohadim, the enigma tohadim, the enigma tohadim, the enigma tohadim.
So, the shakkosun mention the same thing, if you're grateful to Allah that's enigma, now requires another act of gratitude, that then is another enigma, and then another act of gratitude and another, and it goes on and on and on and on. Well, I can't feel the heart of the body, the heart of the body, the heart of the body, the heart of the body, the heart of the body. I'm not going to say that. So the shake says that in reality we are heedless of this because we don't pay attention to this and we don't think and reflect upon this.
We don't give it enough reflection, this reality that everything is about in favor of Allah. And no matter how much sugar we give, we can never reach that gratitude. So we ask Allah as the shake says, we ask Allah to awaken our hearts and our hearts and to rectify our actions and our actions. Indeed, Allah in the whole Jawah, don't carry him.
Indeed, Allah is generous and he is noble. Now, that brings us to the end of this hadith of Swahib, of the Allah who, and who brings us to the end of our lesson, we'll stop there in Shallah because there will be time for Salah shortly. And we'll conclude our lesson there for today. So today we'll look at two hadiths.
We finished off the hadith on Tahot Shatrol Iman and the hadith of the messenger of Allah Swasalim. Being the most generous and giving everything, this is a suburb in poverty and not being poverty. And imparting guidance to people to help them deal with being in poverty, how to be enriched when you are in poverty and to be free of need of the people. A tremendous hadith speaking about patience in relation to worldly affairs, in relation to wealth, in relation to things like that.
And then the hadith of the believer, the affair of the believer, this now combines many things also. This combines belief in Allah. A firm resolute belief in Allah. It relates to having suburb in life's calamities, it relates to having sugar, giving sugar, being grateful for Allah's innumerable bounties and how we have to be grateful servants and to give this reflection and to give this thought.
Something that we forget on a daily basis, as we traverse from the morning to the evening, to sleep, we get engrossed in the days activities that we are engrossed in. And we don't stop to think very often, you know, this requires suburb and this requires sugar and this requires suburb. We don't think like that. We don't consciously think like that and treat our days like that.
So this hadith reminds us of that and that, you know, that we are generally, we are all almost un-headless and fall short in these affairs. So the reminder benefits the believer, we are scholars of the jul-tah-grantus-doh-fik, to benefit and act truly upon this guidance and this teaching that we take from the guidance of the messenger of Allah Swasalim. And likewise, the explanation of the great noble scholars merely reward them. And so with that, we'll finish and conclude.
I will listen there for today. We'll sing the name of the Lord. So I think there's maybe five minutes for the prayer for not mistaken. So we conclude there for today in Shallah.
How does the person know whether he's afflicted with a trial or a punishment? So in other words, the question is how do you know that you are being either tested by Allah Or you are being punished by Allah. So how do you know that? And are there any, you know, are there any different signs?
Is there a difference between how a believer acts when afflicted with one or the other? The answer to this really is that there's an aspect of it that relates to knowledge and an aspect of it that relates to action. So from the knowledge point of view, this is in the illmav Allah. This is in the illmav Allah.
Only Allah knows, are you being tested and put a trial in order to test your imman and to raise your rank and to purify your sins? Or are you being punished for sins? And you know, this, so what is Allah's, what is Allah's, right? This is something that is the knowledge of Allah and we cannot, we cannot delve into that.
We can't delve into that and we can't know that because this is from the illmav Allah. This is with Allah's upon Allah. However, irrespective, how does the believer react to every situation? Right?
This is what concerns, this is now the Bab of Amal. This is aspect of it which is illm. And we can't sign that to Allah's upon Allah. Because we cannot never know that.
And we cannot say, this is why we can't say, this one is, you know, we don't want a general sense. Allah does he punishes for sin. But we can't, we can't, we can't speak like that because some of these affairs are from the secrets of Allah. But what we can do, we have been given clear guidance in the Quran and the Sun as to how does the believer, how does he treat these affairs that come from the Khadar of Allah's upon Allah.
This hadith is one of those things, right? We know that we are put to trial. We know that we are sometimes punished by our sins. The point being of what benefit would it be for you to know anyway?
Because even if you are being punished for your sin, is that not a purification for you? If you are a believer and you believe in Allah and you believe in the hereafter and you anticipate reward in the hereafter, right? You are being cleansed. If it's a punishment, right?
If it's a punishment. If you believe you got punished for a sin that you did and you believe Allah's now punishing you, right? Whether you know that's the case or not is irrelevant to what you need to know with your firm, you're running Allah, that Allah purifies the believers, whether it is a punishment or whether it is a trial, the effect is the same. The effect is the same, right?
Because you as a believer, you know that as a believer, there are things that relieve you of your sins. Allah removes the punishment from many different things. It is from your righteous actions, it is from your toe back, it is from your door. It is from the door of other people, it is from calamities and hardships that you suffer in the life of this world, in the barsar and calamities in the hereafter.
All of these things you are being, you could say being punished or you could say being put to trial, right? It's like, you know, it could be the one and the same thing, right? All of us putting you to trial, he's punishing you for your sin, for your sin, and your sins are being removed and you're being purified and you're being purified and you're ranked as being raised. So how does a believer react to that?
He always reacts to it in the way that we look in the head. He's optimistic, he has trust in Allah, he has thick blood, he knows Allah only wills for his servant, what is good for the servant, right? Whether he's punishing or whether he's putting to trial, right? It's good for the servant, the outcome will be better for the servant.
And so this question isn't something that you need to worry about and try to figure out is it that is that this is the aim of Allah Subhanahu Wa Ta'ala. You just do what you have been told to do and you just bring to mind the right beliefs and feelings that you've been commanded to show, that you've been guided to show in a heady like this, that you have hostenal then-bela, right? You have a good opinion of Allah that Allah is doing this for my benefit, Allah is doing this because of wisdom, Allah is doing this. You have a hostenal then-bela, right?
That in all of your affairs you see them as good, as good. Whether you see it as punishment, whether you see it as a trial or whatever, you see it as good, right? So this is how the believer, this is how he looks at everything, this is how he sees everything and he does not need to delve into the unseen which is from the ill-mavala because you will not reach that ill-mavala, it's not been given to you, you will not see the wisdom of Allah, you will not see whether it's, you know, absolutely whether it's his or this, don't contain his self with that, right? Know that Allah, whatever he wills, it is for your benefit, for wisdom and it will purify you and cleanse you and you will come out on the other side.
Like we said, you anticipate relief, you have a suburb in the life of this world, you anticipate relief and in the hereafter you anticipate reward. That's all you need to be concerned about. And Allah knows best, you know, Allah knows best. I mean, there are things, there are signs that you can gauge yourself with.
For example, if a trial, if a trial makes you become weaker in your iman, maybe that was a punishment for you, right? Maybe, right? Because if a trial, you went to a trial, it made you weaker in iman. Now you know you become weaker in your iman because you don't have the same para, an obedience and the things inside.
Okay, maybe that trial could have been, it could have been, Allah knows it could have been a punishment for you. It could be Allah, I misclide you. Now you need to take stock of the situation, right? So from that angle, what I'm saying here is that the ilm as to whether is this a trial for you, is this a punishment for you?
The ilm of that is with Allah. For you as a believer, what you need to be concerned with is what we mentioned from the hadith. But yes, there are certain situations where you could, where you can recognize that you are maybe perhaps being put to trial or punished by Allah. That now is a sign for you, is a sign for you, right?
After this trial, I will now become weaker in my iman. That's a trial for you. To fear Allah, because if you don't take stock of it now, then that will might go further and further and further and further and further. And it will go to a place where you don't want it to go, right?
So yes, there are things that you can see. Likewise, if you've been put to trial and after that, you realize that your iman has become stronger. It's made you, you know, refreshed, invigorated in your iman, your ibaad is better. Now you know that was actually a trial to benefit you, right?
So yes, there are signs like this that allow you to, but we can never ever, we can never ever, it's dangerous to have like an iman like that. You sound like the moment you start feeling secure in yourself, then you're destroyed already. You understand? Like, you shouldn't think that because the hearts of the believers of mankind are between the fingers of our rahman.
And your affair hasn't finished yet. Your life hasn't ended yet. You do not know what you will die upon. So although you can gauge that yes, alhamdulillah iman has become stronger, you should always remain fearful and fear trials that are yet to come and never ever feel secure, because no one can feel secure from the plant of Allah, so panotailah, except those who are, except those who are, except those who are, uh, uh, as a sinner.
So we have to be very careful in these types of issues where we are delving into the unseen, we are delving into Allah's actions, his knowledge and the wisdom is behind what is happening. But in general, we've been given the way that we treat these things. We are optimistic, we are personal then-billah, right? We do, you know, we treat things with suburb and sugar, and we, you know, we combine between fear and hope, right?
We hope in Allah, we also fear Allah. This is the way that we treat these affairs, and we consign the realities to Allah, and it shows our utter complete need upon Allah, that we are for our Allah, is our love. We are for our Allah, is our need. We are constantly in need of his guidance and his protection.
And so this is how the believer reacts in response to this type of, you know, to this particular question and Allah knows best.