Chapter on Patience (Sabr) - Lesson 5

their own children. I have a family. I have a family. I have a family.

I have a family. So today's lesson number 22 in our series on the explanation of the sallihin uh... from the commentary of sjakmamat bin sallihallulin al-Rahim hallah and we are on the chapter to do with sbar which is patience and this is the fifth lesson in that series and so in the previous lessons we looked at three ahadith which imam and never we arhamulah al-hafil and now we are able to be brought and the first one was the hadith in which we have the mention of a sbar being the arabirat a sabirat the ar so after the initial aiyat in the chapter so the aiyat from the Qur'an which establish the excellence of sabar the great reward of sabar which is without any accounting and the breakdown of the different types of sabar in different areas we went through certain hadith from them was the one in which there occurs a sabarot d'ah that patience is given the similitude of aiyat which is light with heat light with heat and the heat meaning here it represents toil struggle difficulty you know which which ties in with the notion of patience and after that we looked at the next hadith which came after that was the one in which there occurs one ayat of sabar you saw birahulah that whoever exercises patience meaning he trains himself to continuously show patience then Allah will make him a patient person i mean it will become like a trait or a quality in him and so that was the hadith that came after and then the hadith which came after that is the famous hadith ajaban the amiril mottmin how amazing is the affair of the believer in all of his affairs that are good then hadith mentions about uh having showing sugar for things which come to him from ala's cada which are pleasing and having sabar for those things that come to him from ala's decree which are dislikeable and which are harmful so in each of these hadith we see that a sabar is spoken of in a certain way and generally what we find as you will see through the hadith that we come to as well that a sabar is tied to dohid and cada the issue of dohid and the issue of al cada so whoever has a stronger grounding in dohid and a stronger grounding in al-cada he will naturally be a much more patient person and we shall see this point come out in the course of the of the discussion today in shalat alan in a certain point but we continue then today's hadith and as we said before that once and now we're able to bring certain hadith that give us the foundations of that particular topic that subject whether it's repentance whether it's echolas and niyya whether it is in this case sabar then we see other hadith which which abroad and they give us some uh... defcilat or some you know uh...

minute details for example like in this case that we see today you know what's the difference between um... uh you know is is lamenting over a death is that does that contradict a sabar you know in a way and what type of lamenting is permissible and does it contradict a sabar or is it really from a type of mercy that Allah has put within within a person so so what we do is we we find these little defcilat which come in the hadith which follow and that's the general pattern that we see in the in the way that hadith are arranged so today's hadith is hadith in number 28 and this is the hadith of aniswah and anis in arbihulahu and who khal lemah sakul anabiya sallallahu isallam jiallah yatarashshah hul karba so when in the final illness of the prophet alisapul salam uh he he the illness made him unconscious right it was so severe that he would come in and out of consciousness so as uh fakalat fakalat fakilat wa rabiulahu and her so he's not a fakilatim arabiulahu and her as she's observing watching and she would say uh you know uh wa karba abattah you know she'd make these remarks in these comments this means uh she would say ah distress the distress of my dear father so he alisapulat say in response laiza ala abika tarbon ba'adah ba'adalion which means that there will be no further distress upon your father after this day there will be no further distress so when he alisapulat he passed away for lemah mad khalat she said yahabatta a jaba robban da'a which means uh oh my father who responded to his lord when his lord called him uh meaning obviously the taking of his uh so and then she said yahabatta jen notul fyardosi mawah oh my father the one who jen notul fyardos the highest place in paradise is his abode and then she said yahabatta illa jibril illa jibril nanah which means oh my father to jibril do we you know do we do we announce you know you know your death so when he was then subsequently buried alisapulat wa rabiulah wa rabiulah wa rabiulah and her a tabat anfusokum anjdahtuh ala rasulillah alisapulam ajdurabah so she said to the companions that are your souls satisfied are the content that you are placing just over the messenger of alah son alah who alihi was salim so this is the hadith reported by al bakhari and so the shaykh rahimulah he goes on to say that he the author of him alahul alah he brought the hadith of anaspin malik that fatimat fatimat into mohammed son alahuli salim that when he was in his final illness and this was an illness where he'd been poisoned by a yahudiyyah three years earlier so this was three years earlier and so this illness it lingered and lingered and lingered and it reached the stage where you know eventually caused him to to pass away and so in the final stages of his illness he was coming in and out of consciousness because of the severity of the pain and as the shaykh explains ji rahul alah yat al rasul karb meaning that the affliction would make him fall unconscious mean alimin shidadatimah you know my you see my you see who from the severity of what was afflicing him right he would become unconscious and that's because we know elsewhere from alahadis that alazmaysingir salam that he has alwak and almarad kana yu akou kamayu akou rajulani meanan naz which means that alazmaysinger salam would suffer from like fever fever and pain and distress and almarad which is just disease which would be the equivalent of two men so alam made it such that if he was to have a fever or a disease or an ailment that which he would feel would be the twice of ordinary men and alam made it so you know So he explains the wisdom behind this. So what's the wisdom behind this that the messenger of a lassa'alam should suffer the pain and the affliction, double the amount of what an ordinary man would suffer. It's like if you remember the times you have a severe headache or a severe fever or a severe pain or a severe illness, then know that lassa'alam would be suffering twice what you are suffering.

The wisdom here is that he, Salallahu Alleus, can attain the highest ranks and degrees of Sabar. Sabar itself, as we know, is also of degrees and ranks, as we should know from the beginning, from the early lessons. That there is Sabar and then there is Arrida and then there is Ashukar, so there's gradations of Sabar within a person. And so here, Alamidic, such that he, Alleus of Salam, could attain the highest level of patience.

And this is because there can be no patience except that it is in relation to something that is disliked. Something that is a person does not like. If a person is never afflicted with something he does not like, how then can his patience be known? How then can he be tested?

And so this is why we read in the Aya Whelanablu alaam Hatta, Nalaam alaam alaam alaam alaam muhajarheidir nam almuhajarheid namun kum wasaagiri, that we shall certainly put you to test or put you to trial until we know those who strive among you and those who are patient. Right? Well, Mujahdah, well, Mo- uh, Sabar, well, well, Mo- Sabarah, right? To struggle and to strive and to, you know, persist in, in patience.

And for Canon, it would be Yous-Sallam, Yous-Aco-Kama, Yous-Aco-Raj-Yulan, Min-Nas, Azakazin, Hadif, Yous-Nal-Buhari, that he, Al-I-Sallam, would feel the pain and the fever. It would be double twice. It would be like what two men would, uh, would suffer. Now, here, this is an important point because he, in this case, it's not just the issue of disease and pain that we see that the messengers in general and he, the messengers of us specifically, it would be doubled more than what ordinary men would suffer.

But it applies to other aspects as well. We see the prophets and messengers, like take Nuh-Hal-I-Sallam, for example, and the way that the messengers in general are mocked and belittled and some of them can be put to trial in the most severe of ways. For example, we see, we could say, for example, you know, Nuh-Hal-I-Sallam put to trial with his son and Ibraheem, Al-I-Sallam put to trial with his father. Why did it have to be, you know, the father, not somebody else?

It could be with a husband and his wife, like in the case of Loth and his wife and it could be the way around, it can be the wife of your own who is a believing woman and the the suburb and the Musabara that one has to have with such a disbelieving tyrannical, you know, and eventually you are killed at his hands. So you see, we see that in order to bring out that suburb from the believer, different people are put through different trials. So some of these can be physical, it can be in the case of disease and pain and like Ayub Al-I-Sallam was afflicted with a horrendous illness. It could be other things, you know, it could be a person might be oppressed and wronged in the worst type of way possible, the oppression that you, you know, requires tremendous patience, a man's honor, you know, a man's dignity or a man's wealth or a man's rights.

These are taken and violated and Allah puts people to trial in different ways in things that require the most difficult type of patience to test that person. Are you going to, you know, so it's not just, so here in the case of disease, physical pain, these are physical things, there can be mental things, there can be mental struggle, there can be feelings, there can be, you know, things that require things like oppression, which requires another level of patience because it's, you know, that anger to control the anger is very, very difficult. So the point being here, Allah tries people in different ways and in this case of the messenger of Islam, this is just one example of many in the life of Allah's messenger, Al-I-Sallam, where we see, I mean, we can also give the example of how he was ordered to do the headjood and as he said, should not be a grateful servant despite the fact that he is the best worshipper of all of Allah's servants, the most, the one who is the most grateful, yet he has a standard which is far above everybody else and that is to bring out that sugar and likewise to bring out that suburb. And so likewise, we apply to every other aspect of the Prophet's life, Al-I-Sallam.

So in the same way we take, we take a lesson from this as well in the sense that the trials that Allah put us through, they are there to bring out this suburb because as the Shek said, the An-Ula suburb, illa-a-makru-hin, right? It has to be in relation to something that you detest and dislike and, you know, how else can you show, can you show suburb? And through that Allah knows those who are people who show Mujahadah and Musa-Brah, you know, who show true striving and true patience and they are able to subdue their own souls and their own desires to remain upon this suburb. So the Shek goes on to say, mentioning the hadith that as he was coming in and out of consciousness, then Fatimah, the Ula, who, you know, would say, well, karba, abba, abba, tah, which is like a phrase which means she's lamenting the fact that, you know, it hurts her to see her father being, you know, hurt and being harmed and go through the pain.

Which is the An-A-Mrahat-an-Wah-Mrahat-Wah-A-Tul-A-Tul-A-Tul-A-Tul-A-Tul-A-Tul-A-Tul-Sabbar, she's a woman, a female, and generally speaking, females are less able to handle these types of difficulties than men. It doesn't mean every single woman, but in general, that's the nature of women. And so she made a remark, you know, which the meaning which is, you know, the distress, the distress of my dear father. But this is, this is like a type of, the call it another, it's like a type of, we'll come to this shortly.

So the first of all, said in response, la-a-l-a-a-bika, carbon-baddal-yo. So to console her, he said there shall not be any affliction or difficulty or distress upon your father after this day. And when he passed away, Al-Isr-Al-Salaam, as he was passing away, he would also say, Allah-Hum-A-Fir-Rafik-al-A-A-la, he would say, oh, Allah in the highest of the best of company, or Allah in the best of the highest of company of friendship, meaning going to Allah-Soo-Pann-O-Tala, and he would look towards the roof of the house. So then he passed away and Al-Isr-Al-Salaam, and she began to lament.

So this is a type of weeping or a type of mourning, like in a kunad-a-bun, a-hafif. It is a type of light type of mourning or remorse, and which this doesn't indicate any tasakh-hot. So remember we said at the beginning that tasakh-hot, which is becoming angry with Allah's decree and resenting Allah's decree and questioning Allah's decree and making the motions that a person might make, which from the heart and making physical motions and wailing and all that. So anything different, that is something which is prohibited.

But here, when this emanates from a type of light type of weeping and it's out of compassion and mercy, as we shall see, it's out of compassion and mercy for that person, it's not out of anger towards Allah, has decreed resentment or things like that. But rather it emanates out of asking, why did this happen and why did it have to happen? No, but if it's out of compassion and pity and mercy and the tears or the lamenting or the mourning, which is like a type of light type of, then this is something that we shall see, is something that is naturally from the human nature. So then she said, Ajayabarabban d'A'a, that he responded to a Lord who called him, who invited him.

Right? And this means, so al-ladi b'yadi-hi-malakut, kul-l-i-shayin-jal-ul-hul-kibiyadi-tas-ri-ful-ul-hul-kibiyadi-kul-l-shayin-il-la-hil-muntah-il-hil-hil-hil-hil-hil-hul-hul-jah. So this is because everything returns back to Allah. So the whole soul is in the hand of Allah to him, is the dominion of everything, and all of the Allah governing his creation and how he deals with his creation, all of that returns back to Allah.

So in other words, the messenger of Allah, he returned back to his Lord and he returned back to his Lord. He, in that respect, he was like all other believers. Right? So his soul was taken out from him and it rose to Allah, so this is what he's meant by the same name.

So then she went on to say, yeah, abattah, jannah-tul-firdosi, ma'wah. Which means, oh, my father, the garden of firdos is his abode. And this is the highest place in paradise. And he, Ali starts to lamb is the highest and loftiest position among the creation.

As he said, is Allah, Ali, Allah, wasila, in the Haman, isila, to feel jannah, to feel that he, Allah, abdim, min, abadilah, wah, alju, anakuna, anah, who, ask your Lord for the wasila for me, for indeed it is a place in paradise that is not befitting for anyone, except a servant from Allah servants. And I hope that I am that one, I mean, I am that servant. So just as much as I do, I have for him, and there's no doubt that the Prophet is the Sulem, his abode is al-firdos. And this is the highest place in paradise.

And the Prophet, Salaam, will be in that position, in the highest position. And then she said, yah abadah, illa jibreel, nah nah nah, ah. Which means, oh, my father, tujibreel, do we call out and announce, do we announce your death? This is, this is nah, nah, it is to inform about the death of someone.

And she said this because jibreel, al-isalam is the one who used to come with revelation, morning and evening, to Allah's messenger, Salaam, so when the messenger of Allah's Islam passed away, what does it mean? It means revelation has now come to an end, no more revelation, no more jibreel, al-isalam be sending, coming with, you know, coming with revelation. So then when he was carried and he was buried, she then said to the companions, al-bar, abad and fusokum and tahru, al-arasulillah, sassalam, ab-tawab. So meaning, she saying to them that are your souls content and satisfied with the fact that you are putting sand and you're putting just over the grave or over the messenger of Allah's Islam.

And the meaning here is that are you content with Allah's decree? Are you satisfied with Allah's decree? Right? And the answer is yes, of course, because, and I heard them, I heard Allah, this is what Allah, this is what Allah wanted.

It is what Allah has legislated to occur. And even if the companions would have, you know, wanted to ransom, give a ransom for the prophet, salallahu alayhi wasalam, they would have done that. But this is the decree of Allah's upon which al-it shows that the hookam, that the judgment in his decree, it returns back to Allah and it is exactly as Allah said in the Quran, in Naka Meyitun, wa inna-hum Meyitun, that you meaning, oh Muhammad, salam, you will certainly die and they too will certainly die. Then, you, on the day of judgment, with your Lord, you will then dispute and argue.

So this is the general overview of the hadith and from it, the Sheikh Ramallah, he provides us numerous benefits. So from the benefits, he brings us is that the messenger of Allah's as this hadith indicates is like others among the men in the respect of him being a man and a human. He becomes ill and he becomes hungry and he sneezes and he becomes cold and he becomes hot or taken by your fever or things like that. All these things which happened to men, then they occurred to the prophet salallahu alayhi wasalam because he himself said, inna-masha wa-mith lokum, answer kamat inson.

I am just a man, just like you. I forget, just as you forget, I am forgetful, just like you are forgetful. Also from the benefits is a refutation of those people who associate the messenger of Allah as a partner, you have their own or Rasul, al-isat aslam, wa yasadhi wa wa bihi, wa wa fiqabre. They invoke him for aid, they invoke him for relief and rescue.

It's the rathah, while he is in his grave. And some of them, the Sheikh says in the back of the home, wa-lilah, la yasalul wa wa yasalul wa yasalul, salaam ka anal-ladi, yojib, wa Rasul, al-isat aslam. Some people, some of them, they don't invoke Allah, rather they invoke only the messenger of Allah, as if he is the one who is the one responding to them. And they have gone astray in their religion and they have become foolish in their intellects because the messenger of Allah, salaam, wa in Rasul, salaam, la yamlykau, binavsihi, wa-linavsihi, wa-linavsihi wa-la, wa-la, wa-la, wa-la, wa-la, wa-la, wa-la, wa-la, wa-la, wa-la, wa-la.

If the messenger of Allah, salaam, does not have any control over many people in harm, how then can he control it? How can he give it to anybody else? As Sheikh mentions numerous ayat in the Quran, in which the messenger of Allah, salaam, is commanded to say, hul, la-a qul, la-la, in the Khazah, in Allah, say, Say I do not say to you that I have the treasures of Allah Well, I am all right, and I do not know the on scene well, I pull a calm in the malloc Nor do I say to you that I am an angel in a tabio illama you her illi I follow only that which has been inspired to me revealed to me So here. This is a clean negation of these qualities.

He's not an angel He does not hold the keys to the treasures of Allah in the heavens and the earth He does not know the on scene. He just follows revelation In the line you gi you're an email law here I don't go on a ji them in doing he will to her dad and No one will able to give me protection from Allah And I will not find anyone besides besides you know besides him one to whom you know refuge is taken Ilab allergen Ilab allergen you know law he what is alert you meaning that I own what do I do? I only convey from Allah that's all I do I convey from Allah How did he believe I think this is my role and I convey from Allah and his messages meaning to mankind Likewise in another area were under a sheer at a carabin One your nearest kindred your nearest relatives Right, this is the role of the messenger of Allah solo I'm sorry even set a party my offer to me into Muhammad Salini mashi it me my knee la ugni alki min alahi shea Oh for a teamer the daughter of Muhammad So some ask me anything you want of my wealth But I will not be able to avail you from Allah in anything I can give you any of my wealth But when it comes to meaning the rights of Allah and matters of of sin and punishment and things like that I cannot avail you against Allah with anything So if this is the case of the messenger of a son with respect to his his own daughter You know and he is harmed by what harms her he is distressed by what this rest is her yet He has no ability no power no control at all He says clearly la ugni alki min alahi shea that I am not able to avail you of anything with Allah Then this is clearly evidence to show that you know those Besides you know besides her even less so so these people meaning these people who go and they invoke Allah's messenger And they seek him for their for their needs if the messenger of a son was able to avail his daughter of anything Then he he denied that so how then would it be for those lesser than less than her like these people you know who who who Try to seek him for for these things also and in a way this is like These ayat in the Quran we see in a similar fashion Aisa al-is-a-am and his mother al-is-a-am the refutation of the Christians that we see Allah's original making in the Quran by a Subtle hint by subtle illusion as he says in Ayat wakana ya kolanita an that they used to eat just used to eat food This is how they are they are they are meaning that they are in need themselves And it's a subtle hint as Ibn al-Qayim mentions It is a subtle hint that they have to eat for you They have to eat food because they need it and then they have to you know Whatever follows after consuming food how can people who are like that from Allah's creation be taken as lords and be taken as gods I do not reason but that's the meaning so in the same way here Establishing his Rubu-biyyah and his ulu-hiyyah and his ordering Allah's messenger al-is-a-am to tell the people that I do not know the unseen I control neither harm nor benefit. I can avail you of nothing with Allah So this is a refutation of all of these people the grave worshipers and the Sufis and people like them also from the benefits That the shek mentions we hit the Lal-hula-lal-hula-lal-hir-lunar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar It is a refutation of those people who invoke Allah's messenger But you find them in al-mashjid and Naba-wee you see these people will come and when they make the ah They will stand by the grave and they will show this this so mood this so mood the word which means that You you persist like you stand there in persistence against all opposition you will try to persist even though the gods are telling them move Move on and you know this is haram don't do this they will persist in and showing a type of Veneration and humility and a state of the heart such thing that should only be so shown to Allah So can't understand they're in this manner like in this manner while they invoke Allah's messenger And so this indicates that tremendous mis-gliding of these people You know on the basis of this hadith that we are discussing likewise from the benefits of this hadith is Now there'd be been at the sea but then they couldn't put toaa-la-las-hir-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar-ar, ar-ar-ar-ar-ar-ar-ar-ar.

So from the benefits is that we as we mentioned earlier It is allowed to show a small, like a light type of lamentation or mourning when it is, you know, when it doesn't involve somehow that you're somehow announcing that you are displeased with the degree of Allah. But it was a light form and it wasn't from the angle of criticizing or finding fault with the degree of Allah, rather you readily accept Allah's degree. But this is something just natural that you feel, you feel some grief, you feel some remorse, you feel also compassion and pity for the, you know, for in this case it is Allah's messenger, Salaam, and it's from that angle. And also the final thing that she says is that also in this is an evidence that Fatima had been to Muhammad, Salaam, Ali Al-Aru'a, what are the Allah, that she remained after him and there wasn't any of his offspring who remained after him, except Fatima.

And all of his offspring from sons and daughters, they died in his lifetime, only Fatima remained. But she has no inheritance, neither herself nor you know, nor his own wives, the prophet's wives have any inheritance, nor his uncle, Abbas, not anybody else, because the prophets, La'yurathun, right? They are not inherited from, as Allah's messenger Salaam, he said, in a martial al-ambiya, la'nuraf, ma'arachna, ma'arachna, sadaqatun, ma'arachna, sadaqatun. So he says, we, the company of the prophets, we are not inherited from, we are not inherited from, but that which we leave is charity, it's charity.

Now, the Sheikh mentions an important wisdom, the wisdom behind this, why is it that the Prophet's and messengers were not inherited from. And the Sheikh says, la'nuraf, la'nuraf, la'kalam, ma'arachna, ma'arachna, ma'arachna, ma'arachna, ma'arachna, is because if the Prophet's and messengers, and in the case of, let's say, the messenger of Muhammad Salaam, if there was inheritance in terms of the wealth, remember that there were many, or in this case, the messenger of the Islam had had Molq, had dominion, there's riches, there's a Beitul Mol, there's all sorts of things, and if there was inheritance, then it would be said, and it could be said by the people of disbelief, and those people who have a disease in the hearts, from the likes, like coming from the angle of the Khawadji, for example, as if the Risada or the Prophet hood is something that, you know, it was, the intent behind the messengership and Prophethood is just like a kingdom, or a kingship, or a dynasty that's continued, right? So that is cut off by the fact that the messengers and prophets do not leave anything inheritance, the only thing they leave is what they receive from Allah by way of revelation, it is knowledge, that is their inheritance, as for everything else, then there's no inheritance. So this cuts off the Shubha and the doubt and the suspicion of the argument, or casting doubt upon the integrity of the messenger of Allah, so whereby somehow there are some political considerations, so all these things, the messenger of Allah, Salaam is free of that, and we see that through his life anyway, when the Quraysh try to tempt him with, we'll make you our leader, you know, we will give you the best women, we will give you this, we will give you that, we will give you that, you know, just stop your call to listo-heed, listo-heed of Ulu-Hir, but we know that the messengers, they are chosen because they have the greatest integrity, they are upright, and they do not fall into a major sins, and they're not after leadership, they're not after wealth, you're not after, so this, the wisdom here, Shubha means, I'm Allah, punch this out indicating that this is, you know, Hahla means, Hikmati that he was made to go through double, that the pain of two men, the fever of two men, the illnesses of the likes of what two men would feel, and this was to bring out, you know, that that's Sabar, the degrees and levels of Sabar to bring that perfection in that Sabar, because Sabar has to be upon that which is disliked and hated, and you know, people naturally reverse to these things, so the more that it becomes Makarou, then the greater the amount of Sabar, and the more that you, you know, that you train yourself upon Sabar, then Allah, as we've seen the hadith, you say, Bihr Hola, Allah will make him to be naturally a patient person who can handle the challenges, calamities, difficulties, trials, tribulations of life, this leads us to Harith number 29, and so now this is the hadith of Abizaidin, Uzzamat Abizaidin, Uzzamat Abizaidin, Hari Sata, Molah, Rasulilah, Sala, Al-Ausallam, so this is the hadith of Abu Zaid, Uzzamat bin Zaid, I mean Haritha, he is, this Zaid is the Zaid, is the Zaid, Haritha is the freed slave of Allah's messenger, Sala, Rasulam, Wahibhihi, Wahibhihi and he is the hadib, the beloved of Allah's messenger, and likewise the son of his beloved, so is Uzzamat, Uzzamat who is the son of Zaid, Zaid bin Haritha, and Zaid bin Haritha is the freed slave of Allah's messenger, so both Uzzamat and his father Zaid are beloved to Allah's messenger, Sala, Rasulam, so he said, he said that his daughter, one of the daughters of Allah's messenger, Salaam, sent a message, sent a message to the prophet, Salaam, and she said, in Abine, in Abine, Kadduktudira, so she had anah, so meaning that one of her, like a son, was on his deathbed, a young young child, or whatever the age was, and so she invited him to come and to attend, but the messenger of Allah's, Salaam, he sent that same messenger back to say, for Al-Sala, for Al-Sala, Yukri or Salam, Wai Ya'ul, so he sent the messenger back to return the Salaam to give the Salaam, and to pass on this message, which is what, he said, in Nalilahi Ma'arachal, Wai-lahu Ma'arachal, Wai-lahu Ma'arachal, Waukul-Loshay, in Nain-dahu, be-ajalin, Musam-ma, Phal-Tasbir, Wai-la-Tasbir, so he sent this message to go back and to say that indeed, to Allah belongs to him, to Allah is what he takes, it belongs to him, and whatever he gives, it belongs to him, and everything with him is at an appointed time, so be patient and anticipate the reward, expect the reward, so here, now when she got the message, she then sent the messenger back again, and this time she adured him, you know, like making like an oath to know that you should come, that you should come, that you should come, so this time, the messenger of Allah's, Salaam, he stood and he went with Sadubina Obadah, and Mu'arab bin Jabbal, and Obabin Garab, and Zaydub-Nothabid, these are from the great of the companions who are with him, and other men as well, those other men from the companions as well, Adub-Yolawwandam, so they went, and then the child was raised and given to the prophet Salaam, and he lifted him up, and he could hear that there was, in his breathing, the breathing was disturbed, meaning that he was in his last gasps of life, and his breathing was disturbed, and so what we saw is that the eyes of the prophet Salaam, Ali, he was Salaam, they began to, they began to water, he began to shed tears, and Sadub said, Oh messenger of Allah, what is this?

What is this, oh messenger of Allah? And he said, and so he said, this is mercy which Allah has put, Allah the Ex octet has put, in the hearts of his servants, this is what it is, wafiri fai, wafiri wai itin, fikulubi, fikulubi mansha, min abadhi, meaning this is mercy which Allah has put, in the hearts of whomever he wills among his servants, but in the mah, in the mah, wah in the mah, yahamul lah, min abadhi, hir ruhomeh, for indeed Allah shows mercy, Allah shows mercy to those of his servants who are merciful, right? This is the hadith, mottafakun alihi in Bukhari, and in Bukhari and Muslim. Now as you can see, as we shall see in his hadith, the mala'lif rahimod, alayimam, alayimah, alayimah, alayim, alayim, alayim, alayim, alayim, alayim, he brings the hadith of Abu Zaid, Abu Samib al-Nizaid bin Harith, who is the mawla, who is the freed slave of the messenger of Allah, so he freed him and gave him to Khadidya as a slave of, and he was freed, and so he freed him, he was given by Khadidya al-Rabil al-Nah, and then he so he freed him, so he became Imola, and he would be called, be called Hibir Rasul, meaning the beloved of Allah's messenger, Al-Saw Salaam, meaning the hadith, and he had a son, which is Uzzam, who is narrating this hadith, and he too was a hadith, beloved to Allah's messenger, Salaw Salaam, so Sheikh mentions the story again as a curse in the hadith, and the first time round, Allah's messenger Al-Saw Salaam, he sent this beautiful statement, which is a statement of consolation and strengthening, right, this is the purpose in giving these condolences that the Thazia, right, it is condolence and strengthening of that person, why to encourage them to have Sabar, that's the purpose, right, behind the Thazia, right, the Azah.

Now what do we see in this beautiful statement, in Nalilahhi, Mahat, Walahumu, Aratah, Okolashayin, Indahu, Be'ajalin, Musama, Fa'l-Tasbir, Walatah, Tash, Tashib, as we said, if you reflect carefully on many of the Azkhar and many statements which we are, you know, recommended to say in certain situations, you will see how suitable they are to the situation, in this case, what do we see, you know, we see here, Dawheed in the sense that Allah's Allah's Molq, Allah's dominion, Allah's ownership of everything, that Tahim belongs everything, and likewise the issue of Al-Qadar, Walokolashayin, Indahu, Be'ajalin, Musama, that everything with him is at an appointed time, so here we have Dawheed and Al-Qadar, and like I said at the beginning, that the more that a person is grounded and rooted in Dawheed, Allah's Rubia, Allah's Asma, Asma and Sifat, and the more a person is grounded in Al-Qadar, you know, Al-Qadar, the affairs of Al-Qadar, then a person is better able to handle these affairs, and that's why in this specific instance of where there is a lot of life, then how is a person giving condolence, we should come shortly, that the very purpose of condolence is Dassaliyah, and it is to give condolences, and to console a person, and also to encourage a person to have Sabar, right? So the shaykh was on Rahim Rulah to actually explain each part of this statement, that the messenger of Al-Qadar, initially sent to far, well, it wasn't far, he was unnamed, it was one of his daughters, so he said, the shaykh says, well, Gail, Faldasbir, so he mentioned this part first, well, meaning when you say have Sabar, what does that mean, when you say someone have Sabar, what does it mean? It means that restrain your soul, restrain yourself, restrain your tongue, restrain your heart, restrain your limbs from Al-Tasakhot, being angry, being resentful against the decree, restrain, right? This is the meaning of Sabar, were to the Hamal al-Moseba, and that you bear the affliction, bear the calamity, you know, let it pass through, well, that's it, and likewise anticipate the reward from Allah, Subhanah, the shaykh says, many people, they have Sabar, they will, you know, force themselves to restrain any type of, you know, anger or resentment or, you know, they will restrain, but they don't combine that with expectation of reward from Allah, it is just like Raw, Raw, Subhanah, but it should be coupled with Al-Eshtizah, that you are anticipating and expecting reward from Allah, Subhanah, because in that, otherwise for your, for your foot, for your foot, for your breath, you lose a great deal of good, so you must combine a Sabar, either Sabar, or the Sabar, or the Sabar, or the Al-Ajir, Allah, you know, when you're patient and you anticipate the reward from Allah, then this is, you know, this is, this is a greater.

Then he said, in Nalilah, Himah, Akhaz, Ola, Hu, Ma, Aar, Akhaz, the shaykh says, Hadi, Hil, Jumla, Aar, Zimah, the Khan, and the kind of shaykh, Kulu, Hu, Lila, in Akhaz, Aar, the Minka, Shaykh, and for Homulkor, when Akhaz, Shaykh, and for Homulkor, okay, if I just got, either Akhaz, Aar, the Minka, Ma, Yomulkor, Hu, a very amazing point, which is simple and amazing point, that here, when we say to the person to whom there is a deceased in the family, to Allah belongs what he took, and to Allah belongs what he gave, so if everything belongs to Allah, and if he took something from you, well, it is his, it is his possession, it is ownership, and if he gave you something, it is his possession, his ownership, so how can you become angry at something, if it is taken from you, when he is the one who is its owner and possessor, in truth, it doesn't really make any sense, and if Allah took something from you, which is beloved to you, then you should say, Hada, Hada, Lila, Hada, Lila, it was Allah's to begin with, Lahu, A'nnya, Ru, Ma, Shah, to Allah, it's for him to take whatever he wishes, well, who am I sure, and to Allah's to give whatever he wants, so if you have this way of thinking as indicated in this statement, which in this hadith it is in the context of taking of a life from you, but the principle is general in everything, if Allah takes something from you, it could be, Allah takes a finger from you, well, that belongs to Allah, this is not yours to begin with, this is Allah's creation, and he gave you that finger from his bounty and mercy, from his bounty and from his, he gave you that finger, he could take a hand from you, well, that is Allah's hand, that's what he created, the materials and everything, the blood and the way and everything, that is, that is his creation, it's not yours, but he gave it to you for a period in your life which you benefited from, now it's done, well, it belongs to Allah, it wasn't yours to begin with, it belongs to Allah, right, so if you think like this with everything, whether it is likewise like family, it's your son, it's your daughter, but this is from Allah, Allah is the Malik, this is Allah's property, but he gave it to you from mercy as a bounty and you enjoyed that property for a while, you had the pleasure of a child and to have a last taken child, well, that belonged to Allah in the first place, it wasn't yours to begin with, right, and so whether it's something that's, you know, like someone from from your family, whether it is something that is physically Allah took away, you know, your limb or something, or it could be wealth, Allah took wealth from you, it wasn't yours to begin with, Allah took it back or gave it to somebody else or made it perish, because Allah, you know, this is all from Allah, it's not belonging to the first place, so if you start thinking like this that nothing belongs to me in the first place, then, you know, this is why you see certain people who have absolute certainty in the decree of Allah, like you see, you know, videos and pictures of people, a man in Palestine and he comes back to his house, the whole house is in rubble, ruins, and beneath is, you know, his family, and he says, belongs to Allah, let's take it from me, what am I going to do, right, you see that suburb, where is it coming from, this is coming from, from these foundations, that everything belongs to Allah, this is that this is from Dohid, from the affairs of Dohid, Allah's, where we are from which is Mulk, Allah creates, that is Halt, then therefore it means it's his Mulk, it is Mulk, it is ownership, which therefore means it's his tatibir as well, this follows naturally, if you create, then you are the owner, if you are the owner, then you are the mother, you know, you deal and you manage and regulate the affairs as you as you see with wisdom of course, and so it follows therefore, as we said, that everything, so when you think like this, it all belongs to Allah, as Shek was on to say, well you heard your sonul al-in-san in Oseba, that means that this is similar in meaning, this ayah that we see, that also when they are afflicted with calamity, what do they say, they say, in Nalil al-Hiraju, to Allah we belong and to Allah, shall we, shall we return, this is what we say when there is a calamity, why because Ncc'anumul Kumul will be Last, we are the we are owned by Allah, we are allowed, we are Allah's property, we are his dominion and likewise what we love is taken away from us, from our hands and what Allah gives, until even what Allah gives to us, we don't don't own it, you don't own it. This is why one of the proofs to show that we do not truly own what Allah gives to us is that there are laws that govern how we dispose of or use those things, which means that we do not have full disposal. So for example, if there is wealth that we have, then that wealth that we use it, how we give it is restricted. We can't do certain things with it, which is a proof that this is not our mal, this mal, it belongs to Allah.

Now we have to give Zecha out to it, that we are not allowed to use it in sin and disobedience, that we are not allowed to give it to a foolish person who is going to squander it, right? This is all rules that govern the use of that wealth. So that means that it can't be our wealth. And if it is governed by these laws, then it can't be our wealth.

For the other in sin, and yet the sardra of Ymerli, he is the sardra of Ammuthalakan, Al-Awajin, Lemiatlan Beishar, Polnalahul, Am-Sik, Le-Yumkin. So if a person wanted to use his wealth in any which we wanted, we would say, hold back, you know, you can't, because these are the ways that the Sharia has not, has not allowed. And the proof, what to whom in Malilah, Al-Ladi, Al-Ladi, Al-Quran, give to them from Allah, from the mal of Allah, from that which Allah owns the wealth and the property, that which he has given to you. So Al-Malulah, right?

Wealth, it belongs to Allah, for the sardra of Fiihi, Al-Lal-Awaj, Al-Ladi, Uthin, Al-Lakafi. This wealth belongs to Allah, so do not use it except in the way that you have been given permission to do so. When you had Al-Lilahimah, Al-Awahimah, Al-Awahimah, Al-Awah, this is why he said to Allah, to be belongs to Allah what he took and to him is what he gives. Whatever he took belongs to Allah, whatever he gives belongs to him.

So if Allah took that, then how can you despair, how can we despair, how can we become angry that Allah should take, the owner should take what belongs to him. Al-Lakafi, Al-Laful, Mā'qul, Wāqilah, Māqul, Māqul. This opposes sound intellect, it opposes what has come in revelation. It's like if you imagine there's a pauper and a beggar on the street, right?

Taun rugged clothes starving. There's a king who from his generosity says, okay, here you are, he's a mansion, stay in the food, this is that what he goes in the mansion and the king says, okay, two months have gone now, please, you have to leave now. He's got no right to say to become angry because this was just a foddle and a bounty that the king showed which he didn't have to, he didn't have to, right? Now you can't complain, turn all this evil, this whatever and I have the right to this.

We can't say that. It doesn't belong to you in the first place. You would have been in that same poverty and starvation for the two months, whatever. He gave it to you from his bounty, right?

Can anyone, rationally, it's great to be a māqul. It's just not rational for this man to say, you know, to become angry and, you know, why have you stopped this and this? I deserve this and this belongs to me and it's my right. No, it's not.

Just be grateful and be thankful for two months. You know, you are the shelter, you ate well, you're this you're that whatever. When he's taken from you think, may Allah reward that king for his bounty. This is how you should be thinking.

It wasn't yours to begin with. This is not your man should begin with. Why should you feel that somehow now you have a right to know? So in the same way whether it is someone in your family who's taken from you, you lose a limb, you lose wealth, you lose this even to the grief to be honest with you, if someone has a status and a position and is taken from you, right?

Do you say, well, that belongs to Allah? It's not right. So this applies to everything to Allah, Allah, Allah, Allah, Allah. So then he said, wakul loushayi in the endahul be agile in Musama.

This is now Al-Qadar. Everything with him, everything to him, everything with him is for an appointed time. So everything is with a mikadar, mikadar, right? It has an extent.

There's an extent that extent can be in terms of time, it can be times of quantity, it can be everything has an a measure. Wakul loushayi in endahul be mikadar, Suratul Radh, an ayahul in the Quran, Wakul loushayi in endahul be mikadar. Everything with him is by measure, meaning at an appointed time. Be mikadar in Fizamani, Wa Makyani, Wa Makhyani, Wa Makhyani, Wa Makhani, Wa Makhani, Wa Makhati, Wa Makhati, Wa Makhati, Wa Makhati, right?

In its time, in its place, in its essence, in its attributes, in everything to do with it, it is by measure. And everything is from Allah in this manner. Be agile in Musama, meaning muaayyan, meaning specified. So if you are now, if you believe this thing, what Allah's messenger said, and you know, in these two sentences, to Allah belongs what he took and to him is what he gives, and everything is with an appointed time, and you have absolute certainty in that, then that means a person, you know, this last sentence means that it is impossible for any man to change what Allah decreed, right?

Everything with Allah is at an appointed time. It means you can't change it, you can't do anything, you can't do anything, you can't do anything, you can't advance it, you can't delay it. Likul le ummat in Ajal, every nation has its appointed time, either Ajal, Ajal, Ajal, Ajal, Ajal, Ajal, Ajal, Ajal, Rahm? , to every nation is at a appointed time either Ajal their appointed time comes then they will not be able to delay it for an hour, nor will they be able to hasten it.

So when I think it is more grounded when it is decreed, then there's no time, there's no now, and this is the key point. Now if that is the case then for Allah, pitcher, , when you know you are not going out, it is not incidents. So, meaning that this now makes it pointless. If you are now convinced of what's in these sentences, everything belongs to Allah, what he gives, what he takes, everything is by an appointed time, this is Dohid and Al-Baddha.

Then, what is the point then in becoming, in despairing and becoming angry and resentful, and you know, is that going to change anything? No. There's no point behind doing any of that. So it's pointless expressing these things, perhaps Sabar, you know, hold back.

And so, the more that you have conviction in these affairs, then the easier it is for you to deal with the actual hardship or calamity or loss, whatever it might be. So, then he goes on to say, what we'll do in Shallah, we'll go through the next part of this page and we stop the entire time. So then he goes at the messenger of the susslem, he conveyed this to his daughter, what he ordered to be conveyed. However, she then sent back and requested that he be present.

So, he went out of Islam with a group of the companions, they went, the child was raised up to him, and he could see that the child was obviously gasping and, you know, about to die. And for the K'rasulah, Sallam, Waddam'at, Aina. So he cried and sat at Ibn O'Rabadah, whoever was with him. And the sat at is the chief of the tribe of the Khazraj.

Right? So these are prominent people who are with him. They are not, you know, more as being jumbled from, you know, from the, from the those who have knowledge and others. So they came and he said, Mahadam, Mahadam, what is this?

He thought that the messenger was crying out of, you know, Jazih, I know that he is somehow despairing. So, the process of him said, Hadi, Rahmatun, mini, Aybakayitu, Rahmatun, Bisabi, le jazih, Anbil Makadur. Right? So this now is an important distinction between, that when you cry, you might cry, might shed tears, but it is out of mercy and pity for that, for that person.

But it is not out of despair and grief and anger and resentment out of the Makadur, the thing being decreed. Right? It's not out of that. And so that's an important distinction that a person has to be clear in his own self.

Like, you know, why are you crying? Are you crying? Are you, are you lamenting? Because this person is now gone.

And he was a breadwinner for the family. What are now they going to do? And I'm crying, because, you know, all this is because, who a man, you know, you feel pity for him and you have mercy towards him. And you know, for the hardship that he went through and you're crying for that read.

So that distinction is quite important. And so the companion thought that this was like despair or something. So the messenger also, he clarified, he said, what in the ma, Yerhamul Allah, mini, yerhamul Allah, that indeed Allah shows mercy to, you know, to those from his servants, who are the merciful? And this is, if you heard that, the leader who was in the barakah, rahmat, rahmat and will mussab, this shows the permeability of crying as long as it is for out of mercy for the one who is afflicted.

So he says, it's not a hitah mussab and for yakhini, oh badani, he, for bhakait rahmat and be he. So when you see someone who is afflicted in his uncle, in his intellect or his body, and you, you cry out of mercy for that person. So you cry out of mercy for that person. Then this is evidence that Allah has put in your heart mercy.

This shows that his compassion, your heart is not hardened. It is not, it is not, you know, it is soft. And when a person does this out of mercy, then he is from the urohamah. He's from those servants of Allah in whom Allah has put mercy, such that they cry the hearts are soft and they are brought to tears by these types of heirs, showing that there is genuine, you know, compassion, mercy in their heart.

And when that happens, then they are the ones whom Allah, as a wajal, shows mercy too. And from the evidence that's from this hadith, we finish with this point of the hadith, dalilun, Allah, would you be sabbar? Le annar, rasul, asala, l'ahu wa reusanqal, phall das vir, wa l'dasibir, wa l'dasibir. Right, so this is the evidence that the the sabbar is what is obligatory, right?

Well, tas vir, wa l'dasib. Because it is a command, then it is taken as an obligation. So as the shayk said, this is evidence for the obligation of having sabbar, because Allah's messenger, asala, l'ahu wa reusalim, said that. In fact, what we do is we finish the hadiths, we have just a page left, and we conclude the hadith in shalat'ala.

So next, he says, likewise, wafihid, alilun, Allah, anna, that this sigha, this particular form, is far superior, far better in giving consolation than other forms which people use which are common. So for example, we've heard also the statement, th wafih wa rasul, wa ab Thena, wa rasul, wa rasul, wa rasul, wa rasul, wa rasul, wa rasul, alilimahi-tik. This is something that he said, the meaning which is which Allah multiply, make great, or reward, may He make good your consolation, and may He forgive your dead. This is said by the people, but as we said, the although some scholars they speak with this and it's commonly said, but the form that is used by the messenger of Allah's which he chose for this specific situation, which is nothing that is better than this.

This is because as we've seen, look at the construction of what's in this. There is the tohidah, Allah, his mulk, there is the qadar, firm conviction in al qadar and then there is the command to have sabbar and to anticipate your reward from Allah. It is everything that a servant needs to hear, everything that a servant needs to hear, the meanings in each of these statements, this is what will make him have sabbar and have conviction and you know, anticipate reward from Allah. So the shaykh goes on to say that when a person hears this, this is ahfdul, the annal masab, either samitah, yakotunah, yakotunah, ahfdul.

When a person hears these words, he will be more satisfied with what he has heard. Then shaykh goes on to say that this whole tahaziah, this condolence, feel ha'tikah, it is not like some people make it, it's like a tahniah, almost like it's like a occasion, a celebration, like a, you know, some people they, it's almost like the common people, they take the occasion of a death and when you give condolences, you know, they, they, ah, seeds are placed and a, you know, lamps or lights are lit in and recites is a broad chain and food is, you know, broad and, ah, like, what is this now turned into what people do? This is now turning into some sort of almost like a celebration, like an event. This is not an event, right?

So in fact, this is why it's very important because, um, from, from this statement that allows message from what he taught us to say, it really teaches the actual makhsud, what is the intent, what is the wisdom behind behind this, right? It is, um, it is, as the shaykh says, that the, the purpose behind the tahaziah is tahseliyah, what tahkawiyah. These are the two things behind the tahaziah, tahziyah meaning you go and you give the condolence, right? What is, what does this mean?

It means you're going there to first of all, console the person, you console the person, this is tahseliyah, to console the person and then there is tahkawiyah, that you strengthen that person, you strengthen his resolve, you strengthen his determination, you, you say, say to him things, like what occurs in the statement, lelehimah, arinalilahimah, arinalilahimah, walumah, aratah, you are strengthening that person, you're giving him conviction and you, you know, are telling him to, that which will make him to be patient, right? Uh, that you are basically, he attesly atunwotaku, he attunwotalim mousab, and he has to be, right? Or that he, that he is patient. And so this is, um, this tahaziah is for the one who is mousab, who is mousab with the affliction.

It is not for everyone, right? So for example, the shek wasn't to explain it in the final two paragraphs, which is that sometimes you find that there are relatives, they do not count as the one who is mousab for the affliction, right? Because not everybody is afflicted by the death of someone in the family. So she goes on to give an example, he says, um, that what is legislated is to give tahtah asyat to the mousab, the one afflicted by way of the, of the death in this case.

He gives an example, the shekawiyahimah, that, that is the lele mousab, lelehimah, for example, you might find he says that, uh, someone might die. Today you find that the scales are turned the other way and at that asyat is given to the relative rather than the one who's actually afflicted, meaning he's afflicted by the death in a way that it, so he says, imagine that a person dies in a family who's a cousin of yours, for example, it might be a cousin. And there might be many problems that you've got with your cousin, family issues, problems, and then he dies and he leaves millions of derubs. He's left a whole load of wealth or it could be an uncle, something like this, loads of wealth.

Now, this person, he says, you know, will he rejoice? Like, is he a person who's going to be rejoicing and happy because of what, you know, he died, I had problems with him and he's left wealth, I will receive that wealth. So is he counted as one who is mousab, mousab, meaning afflicted with a calamity? Well, no, he's not.

This person could inwardly be rejoicing and happy and, you know, so he doesn't count as one who is mousab, even though he is, you know, like a, like a relative. So he might say to himself, well, I'll handle it, I'll handle it, I'll handle it, I'll handle it, I'll handle it, I'll listen, he min mouscha kili he or war rafani mala. This person inwardly is saying, all praise to you to Allah who relieved me from this person and his problems and who made me inherit from his wealth. For her, that, you are Azza.

Right, this person is not given that as he, you don't go to this person and give him condolences because, you know, like the shaky saying, like, if we were to, you know, if we were to say something, her that you had now, in other words, it's almost like we would go to this person and say congratulations. Like, if we were to know his real inner intentions that you are happy that this person's died will give you grief and you are happy this person's left with wealth, which is now going to come to you. Congratulations for coming from the, if we were to say anything, we would say this, although we wouldn't obviously be able to say that, she has just making the point. Now, the issue is that this person, he is not counted as someone who is moussab by the, you know, by the affliction.

So, she goes on to say what is important here is that we should know that that as a when we give this, you know, condolence and consolation, in the mama here, le taquyatil moussab, ala sabar wa tasliya tihi, it is to strengthen him to show patience and it is to console him so that, you know, we use certain words, we use like this, what we see what the mess is, what he use those words and these are the best type of words and they are the best words that, you know, can be used to give tasliya and there's no better words than those chosen and constructed by the prophet Salallahu Alaihi Wasallam, O'Lawon Muwafik, and so he ends, you know, he ends at that point and so this brings us to the end and so obviously this is in the context of a calamity, obviously like death, but the thing applies in general to everything, Dohid and Al-Aqadar have sub-ar and expect your word from Allah in everything and whatever loss that you have, you know, whether it's wealth, whether it's family, whether it might be, so there's a tremendous lesson in this hadith and in relation to the issue of sub-ar and so with that we conclude our lesson therefore today we'll continue with the next hadith, next hadith is also a famous hadith, the hadith of the king, the sorcerer, the magician, the monk and the young boy and so within that there are lessons to do with patience inshaAllah, we'll look at that in the next lesson inshaAllah, ala hud-alah there's a quick question, someone who's thinking of becoming a Muslim but has a great doubt regarding why Allah allows suffering around the world and in people's personal lives, what can we say to this person? Well first of all the first thing that we have to say that we have to be imposing this question, we have to balance the suffering that you see is simply a tiny tiny tiny fraction of all of the great joy and benefits and rewards that people benefit from, so you can't just focus on say there's death and there's illness and there's this but at the same time if you if let's say you know imagine that somehow we were able to if it was possible that we take every individual instance of pain, suffering, grief, anxiety and put it on a scale and put it on this side of the scale and then on the other hand we take every single pleasure, joy, enjoyment which means like the breath that you take and the food like the deliciousness you feel of the food and the crunching of the thirst and the joy that you feel when you look at Allah's creation and then what you have with wives and offspring and you know every single thing that can count as something that you benefit from and that you feel joy and you gain from you put that on another side of the scale I mean it would just go like this, go like this, go like this, whatever so first of all the so-called pain and suffering is drowned in an ocean of joy, goodness, benefit and everything else that's the first point then the second point is that had it not been Allah creates everything through you know by the opposites are the realities of things known this is something that the scholars mentioned so we have you know we have joy and we have sadness, we have death and we have life, we have pleasure, we have pain right all these things are in opposites and if it hadn't been for one we would not know the other we would not appreciate that the bounties and the favours of Allah and out of these opposites this is where the meanings they emanate you know like the Mā'ani they emanate from the opposites so there's death and there's life right there has to be death otherwise we would know what is what is life and there has to be affluence and there has to be poverty right otherwise we wouldn't know what one from we wouldn't know we wouldn't know affluence without knowing what is poverty we would know poverty without knowing what is affluence and without these two things the the wisdoms the meanings and the wisdoms would not emanate and the laws of Allah's panel to Allah like it's because there's poverty in affluence we now see the the affair of charity and zakā right so now emanates from this from this arrangement which Allah has put in his creation on a put his in his creation that there's poverty and there's affluence so these people have riches these people have poverty right out of that comes the the legislation of zakā and sadaka so now the rich gave to the the poor the needy who are in poverty right and so so what all of this is eventually what what it's taking us towards is an indication of the robubi of Allah subhanate and his all-o-yayi it's all pointing towards the greatness and the tawhi the walla subhanate these things existing in his creation so likewise the pain and suffering some people have pain suffering other people have joy and affluence so in those people there is compassion and mercy so they have compassion and mercy and once again they give sadaka the assisti whatever all these meanings emanate and these people do it for the sake of Allah like so in other words all of these things which exist in Allah's creation of which this example that you've given here is just one which is why is the pain suffering and so forth in Allah's creation then it is it is it is because these differing concepts that exist in Allah's creation you know riches and poverty death and life happiness and grief pain and pleasure you know all these things feeling hungry feeling full you can go on and on and on and give all these opposites they exist in Allah's creation Allah created these things because out of these things there are meanings which emanate there's a mani which emanate and from them Allah puts laws in his creation in relation to that and all of that returns ultimately back to Allah's tawhi his name is Atlebutis Rubuya that we recognize all of that right so this is a second angle a third angle is to show another angle could be that ultimately all of this pain suffering it actually emanates from the hands of men right it it the reason why it occurs it is from the hands of men this is why there are diseases this is why there is you know now let me give you let me give you a good example because there's a there's a stubborn arrogant kafir who came on a those interview he was given he's a famous like actor in the UK of god his name now but he was asked a question and he said well known like an atheist he said if you met god what would you say to him what would you say to him so this arrogant stubborn kafir said I would say to god cancer cancer in children pain suffering whatever meaning that his point would be like god how dare you somehow you know the kids who got cancer and this whatever that would be his response so so so this brings us to the same shubhar really which is the same shubhar and the answer would be like coming to the third aspect of the answer like I said the general principle is that all evils that happen of illness and you know pain and suffering ultimately it's coming from the hands of men now let me give you let me give you a chain of thinking that would to give an example to help us understand that now let's say for example let's take cancer for example because this is the example this carver mullid you know that he that he most of that that he gave so cancer is a metabolic disease metabolic disease it's it's a it's to do with lack of nutrition right nutrition and other factors as well so we we can say that the huge rise in cancer in children there are different event chains that lead to the to to this situation which ultimately returns back to the hands of men and they're great right so for example let's let's say that there's some people who have huge industrial farming right and this is motivated by man's greed to make lots of money now as a consequence of that industrial level farming it means there's depletion depletion in the nutrients in the foods that are so produced right they're lacking the selenium they're lacking so it's like really empty food that you're consuming right so that's one angle another angle these big companies who are really they are chemical companies but they're making food how how is a company like unilever unilever it's a company that deals in you know making uh chemicals plastics this whatever how is that company in the food business how does this make even make any sense so when you when you look at which are the all the big food companies you see that it's all these chemical big companies that are actually in the in the food industry they are making the cereals they are making that all these food that you see in the supermarkets which is just chemicalized synthesized de-vitalized food that really has got no real nutrition that the nutrition has been zapped out of it right so kids are on these on these on these diets then you have the whole the enterprise of the of the injections which are given to to children which is part and parcel of the commercial monopoly and through these injections come like the the asmas and the allergies and the leukemias and things like that through the blood poisoning right and so you have them being assaulted what is this all greed this is all greed from the hands of men so if you add all of these things together and you ask the question why are why are kids why are they getting cancers at the age of eight nine ten twelve words is coming from you know right ultimately what's it returning back to right when you're turning back to what's in the heart of men which in this case it is greed right so the real cause is the greed of men has led to through different event chains and sequences you know which can last over decades it's led to a situation where there are not just children getting your cancers but there are people becoming really chronically sick chronically ill getting cancers getting diabetes getting heart disease what's the reason behind all of that it's what they're what they are consuming in the lifestyle but what's behind that it's behind you know it's the food industry it's the you know entertainment industry where you sat around like a potato playing games watching things and you know even your education is through electronic means now because they're once you interacting with real people real teaches it's all brainwashing through the tablets and whatever everything is lee get towards making you sick ill you know don't whatever and all sorts of diseases physical mental are coming to you so ultimately what's all that returning back to is returning back to the greed of men some people being greedy wanting to earn more rather than being satisfied and and you know with what is what surfaces you know how much more do you want to earn just be happy with what you need if man was happy with what he what what is enough for him then there wouldn't be a group of people who are so greedy who eventually accumulate all the wealth right and then we have these types of scenarios that exist where our food is affected our health is affected and then you start seeing the chronic illnesses and diseases whatever so the third point the third response to that is simply to say that it goes back really to the point in al-qadar that all have all of goodness it returns back to Allah or shall rot laise al-e-lik evil cannot be traced back to you right so the pain and the suffering that these people are complaining about it's actually come through the hands of men themselves and the iniquities that they're you know the sins and the things which exist in the heart of greed and vengeance and you know covetousness and whatever because this is what gives rise to the who gives motion to the activities of men it's what's in the hearts right so the pain and suffering that you see with the child getting cancer and this one dying suddenly and this one whatever what's that return back to it's from the deeds of men it's it goes back to the greed of men and to the covetousness of men and then you know how that gets put into effect through the ways that are mentioned right being greedy and you know just like for example a person sells milk and he dilutes it with water or a person is selling potatoes and he you know had some rubble and mud in there so it's not five kilos of potatoes it's that you know it's four kilos of potatoes he's cheating there's a cheating in the way it's a measures right and people cheat in the food and so they're giving you de-vitalized food that's not even real they give you you know supposed to be chicken the nuggets but it's something else you know supposed to be giving you meat lamp but it's horse meat it's something else like this is what men do this is this is like you know cheating and trying to so when people do that has an impact so this is how we explain these things there's nothing to do with al-la-zawajal al-zawajal you know in a certain way give him all of things which are halalal and pure pure pure water refreshing you know direct fruits you know from the trees direct fruit from the you know eat direct but when some people want to be greedy think you're gonna make money after this let me have this and whatever and you go beyond the needs right even if you're not probably you want to do a farm when you want to sell people you do it enough to meet the demand but when you go beyond those means like what we see the big corporations and companies and most of the food is destroyed and thrown away and it's de-vitalized whatever it's just pure greed it's greed pure greed this is what these affairs we turn back to this is why we see children having cancers and suffering illnesses and diseases and kids being born with diabetes how else is a kid born with you know type one diabetes how is he born like that this is his pancreas has been damaged through what what's actually causing that is it drugs and medication is it these sedums and in general what's causing it all right so there's no basis in in this this arrogant care for a moustache bear who comes up with the likes of these things you know the suffering and pain of children how is this no this is from from the hands of men so this would be from the from the from the third angle that we would explain that point and probably more we'll stop this in shalata allanos best