Chapter on Patience (Sabr) - Lesson 7

So today we return to our series on the Shah of Ariad-Saliheen, with the commentary of Hamid bin Salih Al-Otheimin or Hamawulah. And so previously we started the chapter on a suburb patience and we went through the lengthy hadith of the king, the magician and the young boy. And we took numerous benefits from that lengthy hadith in relation to being put to trial, with respect to one's life. And after we concluded that hadith we took a slight, we went on to some other lessons.

And so now we return back to the chapter to continue with the hadith in relation to patience. And so we start today's lesson with hadith number 31. And this is the hadith of Anas Radi al-Ahu Anhu, who said, well, Maran Nabi, your Salulah, who was in the Babrin, that the prophet Salulah, he was passed by a woman who was crying by a grave. So he said, itrkillah wasbiri.

So he advised her and he said, fiyyallah, haftakwah of Allah, be mindful of Allah, and show patience. Be patient. So the woman forgot that, ilikah anni. So she said to the messenger of Allah, Salulah, who aliyu Salim, be away from me, or go away from me.

But inna kalam to sub, be mousibati, because you have not been afflicted with my affliction. Walam, Walam to Arufu, she didn't know that this was the messenger of Allah, Salulah, Aliyu Salim. For ila, ha'inna, hoon, Nabi, Salulah, Aliyu Salim. So then it was said to this woman that that was the prophet Salulah, Aliyu Salim.

So then, but atat, Baba Nabi, Salulah, Aliyu Salim, so she came to the door of the prophet Salulah, Salulah, Salim went to his home, came to the door, phalam tajid, indahubah wa bi, and there was no dokipas. There was no dokipas or people at the door. So she said, phalat, lam arifq. So she excused herself and said, look, I did not know it was you.

I did not know it was you. So the messenger of Allah, Salulah, he replied, and this is the Shahid of the hadith, the point, or the lesson from the hadith. He said to her, inna masabru, inna sadamat il ula. So he said, indeed, patience is at the first strike of the calamity.

Patience is at the first strike of the calamity. So this hadith is related by both al-Bukhari and Muslim, and in the version of ima Muslim, it is mentioned tabiki, al-a-sabhi yin-la-ha. That he was crying because of a child of hers passed away. It was in relation to a young child of hers who passed away.

So the Shahi-Qamolah, commenting upon this hadith, he describes again what happened in the hadith. He says that the prophet al-Salaam, he passed by a woman, and she lost a child. And clearly she had, you know, a hubi shadid, a tremendous love, naturally you have a love for the child. So she was not able to contain herself, to restrain herself.

So she went to the grave in order to cry by the grave side. And so when the Prophet says when he saw her, he commanded her to have the taqwa-avallah, which means he reminded her to be mindful of Allah, be aware of Allah, and be Allah, and to have sabbat, to show patience in this situation, it taqilah wasabiri. So she said, be away from me, because you have not been afflicted with what I have been afflicted. And this indicates that this calamity that she obviously befell, it affected her to a great deal.

Let me see, but the calamity is affected to a great deal. So the Prophet says, he just turned away from me, he said nothing. He did not become angry, he did not, he just turned away from her. And then afterwards it was said to her that this was the messenger of Allah, Salaam.

So she now became remorseful, she came to the door, and on the door there was no doorkeepers as was mentioned, because the Prophet says, does not have anyone at the door to prevent people from coming to him, to enter upon him. So she said, in any number of people, I do not know you, I don't know you, I don't know you. So he said, in them, as Sabar or in the Sadamatul, indeed patience is at the very first strike of the calamity. So the shaykos on to say, and he mentions, this is the key point now, he says, as Sabar, as Sabar, Allah, as Sabar, Allah, as Sabar, Allah, as Sabar, Allah, as Alihil insan, who was in Yosbirah in the Sadamatul, Ula, Al-Walamatul Sibuhu, Al-Moseibah, Hado, as Sabar.

So this really defines what is the reality of patience, right? The patience is that which is shown at the very beginning of the calamity. As soon as the calamity falls, it's at that point that, you know, the definition, what's the definition of patience that we mentioned at the very beginning, it is to restrain the heart, restrain the tongue, and restrain the limbs from displaying resentment and anger and, you know, this kind of feeling towards what Allah has decreed upon you, to restrain oneself. And so this happens at the very first, the very first time that you hear our witness or experience the calamity, this is the moment in which the true and real patience is displayed.

And Masar, he goes on to say that as for patience, which is after that, I mean, about the phi, about the Dalik, he says, for in the Hado kat takon, tasallyan, kamat tasallal al-baha, he says, as for, like when you now show patience afterwards, then this is nothing more than a type of comfort and consolation, right? This is something just like, this is what the animals do, the animals do this. The animals, you know, after, after whatever calamity they, they, they consoled, they have tried to gain comfort. But, so, so, Shaq is distinguishing between where the actual patience lies, right?

It's at the very beginning of the calamity. As far what happens afterwards, then anybody can, you know, be given comfort, can be consoled, can be, this can happen to anybody. And you can do that for as long as you want afterwards, but the real and true patience is that the initial strike of the calamity. So, Shaq was not to say for Sabar, Harikatan, Anal, Insan, Ida, Suddhima, Awelema, Yousdamu, Yousbiru, Oya, Yousbiru, Oya, Tasibo, Oya, Sonu, Anya, Koul, Inna, Lilah, Ili, Haraji, Uon, Al-Aham, Al-Aham, Journi, Bhimusi, Bhati, Oya, Lothli, Haran, Minha.

So, at that first initial strike of the calamity, the servant, Yousbiru, Yousbiru, Yousbiru, Yousb, Yousb, Yousb, Yousb, Yousb, Pations, and Yousb, Pations, Anticipating, and expecting the reward from Allah, because he knows that this is what is demanded from him in the trials and tribulations of life. He reflects, he stops, he pauses, he thinks, he restrains his soul, his self, and he shows patience and doing that, knowing and anticipating that his reward with Allah. reward with Allah and he says verbally, to Allah we belong, to Allah shall we return, oh Allah reward me for my calamity and replace it for me with something that is better. Now the shayk was on to derive numerous benefits from the hadith and mentions four or five benefits.

The first benefit that we take from this tremendous hadith is he says, oh, when we see the tremendous character, the lofty character of the prophet, and the fact that he called this woman, that he invited this woman to that which is true, that which is goodness, because when he saw that woman crying at the grave, and she was obviously going beyond the bounds, beyond the bounds of what a patient dignified person, you know, the way that they should be conducting themselves. So he advised her, be mindful of Allah and show patience, be patient. So then when she said, Ileka, Ile, be away from me, he did not, you know, because this is something offensive now that you are told to, you know, be away, he did not seek vengeance for himself or he did not do anything, you know, be stern or harsh or react in any way, because he knew that she is afflicted with grief in this situation, she's afflicted with grief and she's not able to control herself. So for that reason, you know, she, this is why she left her house to come to the, to the grave and in order to, you know, pour out her grief and to cry and so on and so forth.

So the shayk was on to say, he mentions an issue to do with the ruling on, you know, is it not prohibited to, for the women to go to the graves? And the shayk is, yes, it is, it is from the the major sins because of the Prophet's sallam, he said what he said of, of, you know, invoking, Latin upon those who visit the graves and those who put lights and candles there, right, because this is a way of just, you know, prolonging the grief for no reason. And so for that reason, in this case, in this instance, the woman did not come out to visit the graves as such, but she came out because of the grief, you know, from the departure of her child. So, you know, and so she came to control herself and it brought her out to the, to the, to the grave.

So for that reason, the messenger of Al-Asam, he excused her and he did not was not harsh with her or stern with her and he didn't force her even to tell it to go home, right? So he left her to pour her grief out and, and you know, so this is the first benefit. The first benefit is look at the patience of the Prophet sallam and look at the wisdom and it also, what we learned from this is that we have to understand the reasons why your person has done something. This is, so this is why Prophet sallam understood that this woman is here and is doing something that is not befitting, that is not to praiseworthy.

And so although he advised her and she said what she said, he left her alone because he understood what was the thing that brought her out, right? It was grief, that emotional attachment and he didn't do anything further. Why? Because then you, you know, you, you, you would be, um, it wouldn't be be fitting in the circumstances.

So this conduct of the Prophet sallam, it tells us also that we have to, when we deal with people, when we enjoin the good, when we prohibit the people, when we intend to advise somebody and bring him to the right way or bring her to the right way, we have to be aware of what are the circumstances and the reasons why someone has done something, what led them to, to do it. And it's not just a matter of just condemning and belittling and condemning and, you know, you gotta understand what's, what's happening with this person and what's this person feeling and doing, what led to the actions that this person has done. This then, you know, you're not there just to condemn, right? So we have to condemn, right?

You need to use wisdom and patience because the intent is to guide the person's heart and their conduct. You guide their heart and their conduct, right? And this is with wisdom, gentleness, patience, understanding. So this is the first thing that we see that we see all of this in the conduct of the Prophet sallalah sallam.

Now the second benefit that we see is, uh, woman for where it has hadith and al insan, you, or the rule bill jahil. So when I kind of uh, kind of jahil and bilhokmashirih, I'm jahil and bilhul. The second benefit that we take is from, from this, uh, uh, hadith, is that a person is excuse for his ignorance. If you are ignorant and you did not know, you did not know the Islamic ruling on a thing, or you did not know, uh, like in a situation, you did, you were not aware of something.

Then this gives you a, you are, you are excused. This is a legitimate excuse in the sharia, right? So you did not know the legislative ruling on something, or you did not, you were not aware of the facts of a situation. So this woman, she wasn't to say, um, she, whatever she said to the Prophet sallalam, be away from me, um, despite the fact that he was trying to command her with goodness and with patience, but she did not know that it was the messenger of al- uh, sallalah sallam.

So that reason he pardoned her and he left, you know, left excuse, he just, you know, went. That's the second benefit, the excuse of ignorance, right? This is a valid principle in Islam that you are excused on account of ignorance. The third benefit is that Allah y SAF harass woman.

The third benefit is that it is not desirable for a person who is responsible for the needs of the people. Right. So if you are a person who is responsible for the needs of the people, this is what you find, you know, the heads of state and the ministers and the people responsible to aid and assist the people, then it's not desirable that he puts in front of his house, someone who's a doorkeeper or a gatekeeper, who basically prevents the people from coming or he pushes them away because the people are in need of this leader or this person like me, unless and the Sheikh mentions an exception. Unless there is a situation where a person fears that there's going to be so many people coming and preoccupying that person from anything which then would not allow them to then continue with whatever their preoccupation is that otherwise their preoccupation.

So then there's no harm to limit the people that come to you and visit you and so on and so forth. This is the third benefit and then it goes, one way or another, this is why Islamically there is a lot of seeking permission, right? You seek permission to enter, you go knock on the door once, twice, three times and if not, no answer then you have to leave. And so that seeking of permission to enter upon someone to visit them in the house, whatever, then it is legislated for this person.

We will be in the house of the people who are in the house, the people who are in the house, and also because a person has the right, you are the owner of that property, you are the owner of that family, you have the right to allow a person to enter or to not allow a person to enter, right? Because this is your right and this is your property and also you have the right to refuse because you have preoccupation, you have things to do in the house or other than that. So this is another benefit we take from this incident, right? The woman went, no gate, no doorkeeper and she just spoke from the door and said what she said.

Now there's a few other things that we can take from this point here, first of all, the first of all that we see, and this is general, you see with the leaders of the Muslims with the messenger of Allah and with the Muslims in general that the leader is directly accessible to the people. People can come, raise their needs, these rulers, and especially the righteous rulers of the Muslims, we know that because of their piety, their righteousness, their justice, they were loved by the people and the people could come freely and there was no need to fear anybody, there was no need to, you know, fear anyone. So you had a, your door is open, you are the head of state, you are the leader, and the masters of the people can come to you at any time and raise their needs, make their complaints and so on and so forth. This is unlike what we see, you see the rulers of the, or the, you know, the rulers who are not just, or the non-Muslim rulers, and you see the nature of the rule among non-Muslims in our time where they have to be surrounded by, you know, there are gates and there are barbed wires and then there is, you know, guardsmen, there's insecurity, then there's this and this and this and this and this and this.

They are hated by the people because they don't establish justice. And so, and this, this, this shows a lot about the nature and the character, in this case of the messenger of Al-Asalom, the prophet, and likewise the same with the rulers of the Muslims, Abu Bakr, Amr, Uzzamah, and so forth, Ravi al-A'lahu, Anhum, and even to the extent that even when Omar bin Al-Qatab, Ravi al-A'lahu, Anhu, when he took over Jerusalem, it was handed over to him by way of an agreement and they were surprised to see that the ruler of the Muslims would come, you know, as is related in the history books and he would be walking while his companion would be on the donkey riding, right? This would be something astounding to the rulers, to the non-Muslim rulers because to them, you know, they are treated as, you know, they are given that special status with cavalry and an entourage and, you know, all the rest of it and they are riding high and all the servants and the peasants are there, you know, following this was never seen from the messenger of Al-Asalom and nor from the companions, right? That type of, you know, exaggeration.

So, that's the first thing, the doors open to the messenger of Al-Asalom. The second thing is the issue of permission, right? Seeking permission, because a person has the right to prevent or to allow someone to enter into the house, at least it's to do with privacy and invasion of privacy and I want to make another point related to this is when we speak about privacy and the right to privacy and not to be, you know, bothered and this is why, islamically, you knock three times and then you leave. If the person does not answer the door after three knocks, you have to leave, right?

And there's nothing in that, there's nothing disrespectful, there's nothing because that person might have preoccupation. And even if he sees it's you and whatever, he's not obliged to open the door to you because, you know, that is right and he might have things to do that prevents him from attending to you or entertaining you. Now, if you extend this concept concept, conceptually speaking, because we live in different times today and we live in a time where your privacy is, can be invaded not just physically but also through other means conceptually and this is by way of the fact that we have these devices in our hands, the smart devices and conceptually speaking, it's kind of like the same thing, right? So, you know, you ring someone on the phone or you send messages and you know, this is just the nature of the life, the contemporary life that we live that privacy is becoming, is diminishing more and more and more and more and more and more and you find that you are being that the roots to access you are becoming more and more and more so before it's basically you physically have to leave your house, go to a person, knock on his door and you have a face to face interaction, right?

You travel to him in a car or on foot or on bike or on plane or even on plane to another country and that's how it would be or on horseback or whatever it might be but now basically all of that is shattered and gone and that you are set in your home and literally anyone and everyone, you know, your friend, your family, your government, you know, anyone can get direct access to you through the device that you have in your hand and so now, you know, here then we have to have some, you know, like conceptually it's kind of like the same thing, right? That person has preoccupation, has time, whatever so you get people who send messages and then maybe you don't respond and then there's a question mark comes afterwards and there's another question mark coming afterwards and this is this is now becoming, you know, disrespectful, it's like you're knocking and then first of all that person is not obliged to respond to you in the first place because, you know, they haven't got a smartphone just to be contacted by the world, right? It could be because they're using it because they want to have it on a journey and they want it because the women folk of their household might want to contact them if the women folk are outside have a need so there's a usage which is just a family usage and that's what the person has that phone for or it might be that a person has a phone for business purposes, a business usage, right? So, so this is like a really, it's like a open-ended area and my point being here, the point that I'm making here from the two things is first of all, knocking on someone's door, being accessible, if you are someone who's responsible for the needs of the people, otherwise, you know, if it's going to be occupied, you have the right to prevent you, you have the right to keep a doorkeeper, sorry, can't come in busy, come back tomorrow, come back where you have the right number two, it's the issue of privacy, right?

So, a person should have some principles and should have some, you know, principles that he stands upon in relation to these two things because they invade his privacy and they, you know, take away from his time, right? And you become less and less and less productive and, and practically speaking, that's what we see, that people are becoming less and less and less productive because of the smartphones and they are becoming, having more of a scattered mind, you're unable to concentrate on, you know, things for as long as you could previously, it's like a mind scattering type of, you know, device, right? So these are things that we should, you know, be aware of and be cautious of and, like another thing also is, because as you mentioned here, I mean, actually, and I'll insert, you have to summarize, if you wait a minute, if you're going to come in, you're going to come in and share, you're going to come in and share, you're going to be able to come in and share, right? A person has the right to decide who comes into his house and who does not come into his house, right?

So now, this is something that I remind and advise myself with and you're all with and especially if your parents, when you have people with devices, right? Because like, you know, it's an open door to your house. And so if people are on these kind of social media groups and where you have these groups and, you know, all these apps are designed to invade your privacy, invade a child's privacy, to get access to your children and to make them hope and addicted on these types of apps and get used to the idea that you have no privacy, right? Because that's how that's the type of society that they want to run, where you have absolutely no privacy at all.

And everything has to be known about you so that your economic behaviour, your social behaviour, your likes and dislikes, your lust, whatever, all that can be known and can therefore be managed with AI, with this, whatever, to make you the ideal citizen, the ideal citizen, the compliant citizen who will take his instructions and his medications and will adhere to the social norms and it's all in that type of direction. So this is another way that you're allowing people to enter into your home by way of these devices. So you have to, it's a reminder for everybody, including myself, that you have to watch over this because conceptually speaking, conceptually speaking, is like the same thing. If you left your doors open, people come in and out, any time they like, and they wish, it's like, in effect, it's kind of like the same thing, at a conceptual level.

So these are some of the things we just wanted to point out from benefit number three, benefit number four, a woman for a woman for a woman for a woman who was in the school, in the school, in the school, in the school, in the school, in the school, in in the whole, the So the fourth benefit we mentioned already is that patience, the patience which is praiseworthy, is the one which happens at the very first strike of the calamity. The person shows patience, he anticipates his reward and he knows that to Allah belongs whatever he took. Whatever Allah takes from you, in this case, a child, a family member, you know, parent, sibling, right? This belongs to Allah.

It belongs to Allah. Wahl'illahi wa'analilahi ma'at wa'ala'humma'a'ata Right? To Allah belongs what he took and to him belongs what he gave because he gave it to you in the first place and that everything in the hu'lashi in in the hu'lahi'a alil ma'at that everything with Allah is at an appointed time. All things, a person's lifespan, you know, an illness, whatever it might be is everything is at its appointed time.

So this allows us to have patience. Benefit number five, from the benefit of his hadith and al-Bukkha In the Al-Bukkha, in the Al-Bukkha, you know, you know, if you are a sabbar, you know, you know, you know, you know, you know, you know, you know, if the qi'la wa sbiri. Crying at the grave is something that clashes with or negates patience. A person should not cry at the grave in a manner that this woman was pouring her grief.

The scholars make a distinction between the eyes shedding tears from the natural grief, the natural sadness that we all feel. This is understandable. This is not out of, like, you know, in this case, the woman came out in order to pour out her grief. All right?

So this is something, it's not something normal and natural, but you want to, you know, pour out your grief. And this is not something that can be reconciled with the patience that is desirable and there is commended in the likes of these situations. Now, the shaykha's on to say that among the people that can be found, those who are put to trial, when someone dies, they go to the grave, they frequent the grave, they visit, they go there, they sit there, they cry. And instead, what we say to such people is that if you really want to benefit this person, if you want to benefit this person from your family, make do after this person, make do after the deceased, even if you are in your own house, there's no need for you to keep going, visiting, I'll actually see some people, they go every day or they go every week and they sit there, buy the grave and they do certain things.

And this type of thing of where you now become attached to the grave, it's that person is constantly reminding himself of the deceased person. And it's as if you want him to be or her to be constantly in your mind, even when you go and you leave. And it's a way of prolonging the grief. This is not how a person should be.

You have to get all the calamities and move on and get on in life. But if you truly want to benefit that person, then you do it in the legislated ways, the legislated means how do you do it? You make to our for that person, you can give charity on behalf of that person. If there are other things like you can do an umra for that person, you can pay for a well to be built for that person for which he will get recurring charity.

You can plant a tree for that person for which that person will continue to get recurring. These are the things that you can do. But as for now, frequenting the grave in order to pour grief or to be reminded of that person, this now is the starting point of deviation. This is how we end up going towards the direction, especially when it is with righteous people, prominent people.

This is where grave worship and saint worship, where the initial steps they begin. You go to the grave, you want to see the righteous person, you want to be reminded about his righteousness at the beginning. It's just you want to remember that person, remember that he used to pray, used to fast, give charity, used to teach, used to come under good, prohibit the evil, was an upright, lofty person with good manners. You want to go there because you want to be reminded of the same thing.

This is how it starts at the beginning. So you go there, you spend time there. Then as you spend more time there, you start thinking, well, maybe if I recite the Quran here, maybe if I recite the Quran at the grave, maybe if I make du'a to Allah, to Allah, at the beginning, to Allah, maybe it might be better because I'm doing the righteous thing by visiting the graves, maybe Allah will more likely to answer my supplication if I'm at the graveside. So it begins like this, it starts like this, and then step by step, then basically you start to want to beautify the grave and make it look better and put lights on it and put flowers upon it, and then you spend more time reciting the Quran there.

You somehow let you believe that somehow being around the grave somehow is more virtuous than if you were to be sitting in your house and reciting the Quran or supplicating to Allah or making thikr or whatever it might be. So from there, now you think, well, maybe, and this is what happened to the people of Nuh, Nuh, Ali Salaam, this is exactly what happened to them. So then they thought, well, why don't we make a representation, a pictorial or a statue or something? And we put it on in the house, on the wall, so that when we are away from the grave, we can remember them just like when we are at the grave, right?

So it starts off like that, and then step by step by step, eventually, you know, you start to believe somehow that the people in the grave have a special status, have a special position. So whereas initially, you are making Dua to Allah by the grave, now you are going to the grave and you are now start involving that dead person. You know, you bring him into your relationship with Allah. So you start saying, Oh, la, I ask you by the right of this man, I ask you by the status of this man.

Okay, at this stage, this is the not shirk. This is now an innovation, right? I ask you by the right of this man, I ask you by the state that has no connection to you and your needs with Allah. You can ask Allah directly, Oh, Allah, forgive me, Oh, Allah, give me sustenance, Oh, Allah, guide me.

Oh, Allah, Q my illness, right? You can ask directly from Allah, you don't need to say, Oh, Allah, I ask you by the right that this man has upon you that you give me no, right? So then it goes in that direction. Then after that, then a person thinks, Well, hold on, this dead person is already in the bazaar, like he's in the afterlife already.

So maybe I can ask him because he's closer to Allah, because he's in after life already, then maybe he can raise my needs to Allah and ask him. So then he says, make Dua to me, sorry, make Dua for me, make Dua for me to Allah and ask him to forgive me, ask him for into. So now we start entering into the realm of where we're now going into the shirk, right? It starts from something like that.

And then he goes, you know, in that direction, eventually, you are let the shirk. So the point being, the point being that the message of Allah, solo law, Islam in the Sharia and in the Sunnah, that we have been given the correct guidance in terms of how we behave in every situation. Likewise, when it comes to in the issue of graves and visiting the graves and having grief and, you know, mourning and things like that, there are certain guidance, certain guidance that guides us as to the best conduct in these types of situations. And also, barriers that prevent us from, you know, falling into his guidance in a step-by-step by manna.

And so this is the final point here that the shirk mentioned and we'll conclude that particular had he's also what we can take also. There's many, many benefits from this had, the fact that this woman lost a child at, you know, you can lose someone at any age. A person might die right at the end of his life in his 70s, 80s, a person might die in the middle of his age, a person might a child can die in the womb. It's an actual child.

The soul has been breathed, but it's a child. It counts as a life. But it might die after being born. This is just the reality of life.

And as the shirk said, that everything has its appointed time. So from that, we also take the admission that a person, you know, has to be faithful about that because he does not know when his appointed time has been written for him. And that's why you take, you know, you take from your health, meaning you take opportunity from your health to do good, to make up for the times of illness. And you take from your life to what is, what is, what is, what is, what's, right?

So this is the benefits that we can take from that. This is just a quick, you know, summary of the various benefits from what the shirk mentioned. This brings us to Harith number 32. And this had eaten about 32 from Abu Horera, or the Allahu Anhu who said that the messenger of Allah, Salaahu Alih wasalam, he said that he said that YAHul Al-Hud'alah, Māli Abdi al-Mātmin, indigenous, Uyun, YAHka Baddu, Safiyi, who mean Alidunya, Sumah, Sahabahu, Ylaljana, Raul Bukhari.

So the Harith of Abu Horera, that the Prophet Salaahu Al-Salaam, he said that Allah the exalted said, so this is Harith Qud'si. There is nothing for the believing servant of mine as reward for reward. When I take his beloved one, when I take his beloved one from the people of the world, and then he shows patience, except paradise, meaning that there's nothing except paradise for the believing slave of mine, who when I take someone who is beloved to him, that he shows patience, he is patient and he anticipates his reward. So paradise is the reward for that person.

The Shek says, that this hadith is called, the scholar is called, Al-Hud'si, Al-Hud'si. Why? Because here the messenger of Allah, Alih Salaam, is quoting and narrating from Allah, Subhanu, T'Ala. So the meaning of Safiyi, YAHul, in this hadith, which means his beloved, Mani-Stafihil, in San, Wiyach-Daro, Wiyach-D'A'nahu, Lusilatiminu.

Right, this is a person that you choose, who is your beloved, you keep company with, you are close to, could be your brother, could be your uncle, could be the father, could be the mother, could be your friend, but you take someone who is very, very close to you. So when someone like that is taken by Allah, a person dies, and then you have Subhanu, you have patience, and you anticipate, you patiently await, and you anticipate reward from Allah, then there's no reward for you except paradise. Shek says, in this hadith is a clear evidence of the excellence of having patience when someone, when someone is taken from you, who is your beloved in the world, it's the virtue of patience, first of all, first benefit. Secondly, it shows the bounty of Allah, Subhanu, T'Ala, and his generosity and his graciousness to his servants, because to Allah belongs to dominion, the command belongs to Allah, and both you and your beloved, you are, you belong to Allah, and alongside this, if Allah takes one of you and a person has patience, then when he will have this tremendous reward.

This is like a bounty of Allah upon you, that he's given you this reward just for having patience upon the loss of a beloved. Also from the benefits of this hadith is an indication that Allah has actions, Allah does actions, these are from the actions of Allah, when Allah takes, either Gabbad-dul-Safi'yah, that when I take his beloved, so no doubt Allah is one who creates and provides and sustains, and he regulates, he gives life, he takes life, he guides, he misguides, so he has all of these actions, these are all actions of Allah Subhanu, T'Ala. So, all of Allah's actions, there is goodness in Allah's actions, even if in relation to us, it is evil. Right, so this is the point that the shaykh is making, right, so from this hadith, we understand that Allah has actions, in this case, he takes someone's life, he decrees that person's life to be ended, that is an action of Allah, Allah decreed it, Allah wielded, Allah created it, that means that it is his action.

Now his, so first of all, Allah has actions, which are tied to his will. Secondly, the notion of evil, that only exists in relation to us, right, meaning that it is an evil that someone dies or someone has a disease or someone has an accident, this is evil as it relates to us, it is shah, right, because it is harmful, it is painful, it is, you know, so this is how it is with us, but as far as it being an action of Allah, then we cannot ascribe any evil to the actions of Allah, right, so we make a distinction between the action of Allah in taking a person's life or making a person ill or whatever else it might be, there is nothing but wisdom and goodness in the action of Allah, right, so as it relates to Allah's action, it is khayr, it is hikim, it is wisdom, and it is goodness, right, but as it relates to us, then it can be evil in a relative sense. Now the shaykh is going to give some examples to make this clear, that he goes on to say that, example, for example, when a person decrees upon a person what he dislikes, you dislike something, then the evil is only in relation to you, give an example, see you become ill, you have an illness, you feel pain, right, you have a stomach illness, you have some other type of illness, a cold in the head or something like that, right, for you now, relatively speaking, it is evil because it makes you feel pain and suffering and whatever, however, there are actually many other benefits in that, right, so although it is evil, for another angle, there's actual benefit because your sins are being expiated and secondly, you appreciate good health and times of, you know, when you're healthy, you can now appreciate that and other people can appreciate that as well, and so there are other benefits, so the evil in it is like it's in a relative sense and the evil in it only is in relation to us in terms of what we experience and what we perceive, but as it relates to Allah, decreasing and willing and creating that situation, then it is nothing but pure wisdom, right, so the fact that Allah makes that one ill and gives that one good health, there's wisdom in that action, right, there's wisdom in that action and there are other wisdoms behind that, the fact that Allah makes this one poor and suffering from poverty and makes that one to be wealthy and rich, then it might be evil in a relative sense for that person because he's having a hard time and hard life, but in other respects, there's actual goodness for that person because it could be that if that person had wealth, he would have used it in sin and evil and whatever it might be, and also the fact that that person is poor, then it makes him strive in worship and being dependent upon Allah and when you're poor and in need, then your attachment to Allah is greater than if you are a rich and wealthy person, right, because now your food comes to you, your clothing comes to you, you have no real attachment, your attachment of the heart to Allah is less than if you felt physically that you are needy upon Allah, so the many benefits for that person, so that person when he sees it as an evil, that's evil only in relation to him in a very subjective sense, right, but as it relates to Allah's action, then the action of Allah, there's only ever goodness in Allah's action, so we make a distinction between, let's call this explain, let's check expense here, we make a distinction between Tarkadir, Tarkadir is Allah's action of decree, there is nothing but wisdom and goodness in the Tarkadir of Allah's upon which Allah, then there is the mukadir, mukadir, mukadir is what is decreed, right, so the Allah's action of doing and then there is the thing that is done, the mukadir, the thing that is decreed, in the thing that is done, the mukadir there can be evil, as we said, but it's in a relative sense, it could be evil to some people, but it's goodness to other people, the shaykh was on to give another example, he says here, he gives an example, he says let's give an illustration here, there's a man who has built a house made of clay, made of clay, made of the mud, right, the people used to make houses like this, people still make houses like this, made to make it out of the clay or the mud, so Allah's about yall sends the rain, sends a torrent of rain, heavy rain, and what happens is that this person who has the clay, you know, the made of mud, his house is either destroyed or it's flooded or whatever it might be, so now this, now this is evil in relation to that individual, but alongside that there's also a maslaha, there's a benefit that arises for him and for other people besides him, for others as well, and from the benefit that arise from this is, first of all, there are a person, you know, he feels Allah, he understands that Allah has the power over what he created, over the sun, over the moon, over the stars, over the rain, over the trees, over that, he has control, over that full control, full disposal over that, if he wants to send a rain or a flood or a tsunami or an earthquake or whatever it might be, then all of that is in, you know, the control and the power of Allah's upon Allah. Secondly, maybe other people reflect and think, well, maybe making house from mud is not really a good idea, maybe we should make stronger homes, right, so this is, this is from taking the means, there's nothing wrong with this, you can't say, oh, if I'm going to build a strong house made of bricks and foundation, somehow I'm challenging Allah's, no, you don't think like that, because this is from the ways and means, and we are encouraged to take the ways and means in order to ward off calamities, to ward off evil and to protect our beneficial interests, and this is how mankind progresses.

So if you, if you notice that the mud houses are not very strong and very safe, well, let's find new ways, how can we basically build better stronger for our houses? So in these decrees of Allah, so, Allah, although they might be evil from one aspect, in the sense evil, in the sense that it is painful, harmful to us and we suffer loss from other angles, there's also goodness, even for us, right? So it's not, it's not even purely evil, even for us, it's not purely evil, even for us when we have a calamity, in the worldly sense, right? So, and this is why that when we experience these types of things, when we have these calamities, this leads us, like, how do we build safer cars?

How do we build, you know, more sturdy houses? How do we this? How do we build? How do we build?

How do we develop better medicines? How do we, right? So all of this is part and parcel of where whatever Allah decrees might be evil from one angle, but then there are beneficial interests and benefits that arise from that, that we then are led to take the ways and means and it leads to an improve, you know, improve, it leads to improving life or improving, whatever else it might be, in that particular situation. So from this situation, as we said, we are taught many things that we understand that all power belongs to Allah, number two, that we are made to realize certain things, and so therefore we take the ways and means, this then leads us to make, you know, advances in progression in many of the worldly affairs where we limit the harm that might come to us.

So this now is just an example of many examples of how we take calamities and hardships and afflictions in which there is evil and the out of that comes much, much goodness. Right? So, this brings us to the end of that Hadith, and that brings us now to the next Hadith, the Hadith number 33, and this hadith, And we finish with this one in shalad ala wah and'ah it ishat aad ala wah and'ah and'ah it ishi shalad ala wah and'ah aad ala wah and'ah from out it ishi shalad ala wah veryah That she asked ala siz ala wa sallam about the plague, about the plague and for aqibarah and know qanna a'dirben yabatsul law yabatsul ala wa hina yabatsul ala wah and'ah shalad ala wah and'ah shalad so he informed her that the plague is a punishment that ala wah and'ah shalad ala wah scence upon whomever he wills. Piyaj'alahul lahot'alahu, rahmatan lil mottminin.

But Allah makes it to be a mercy, Allah the most high, it makes it to be a mercy upon the believers. So even though the plague is sent as a punishment for a believer who is afflicted with it, Allah makes it to be a mercy. Phalisa, Phalisa min adin yakaofitahun, fayyamkotofibala dihi sabiran mujtasiban, ya'alamu an'nahu la yussibu hu illamakata b'lahu, illa khanalahu mythlu'a'ajurishahid. So he went on to say, alisat aslam, that there is no servant who went the plague or the pestilence of the plague.

It comes, meaning comes to his land. So he remains in his land, showing patience and anticipating reward, knowing that nothing will afflict him, except what Allah has written for him, except that he will have the reward of a martyr of hisahid. Reported by Al-Buhari. So this now is a tremendous hadith.

And obviously, once again, as you can see that in all of these different hadiths that, and now what we has brought, like we said before in the issue of echlas, unlike was repentance at the beginning. And now we brings the basic aiart and hadith that lay the foundations of what is patience. And then in the hadith, so follow after, we find that he's giving examples or illustrations or situations in which patience is shown in different ways. So for example, when Allah takes a beloved person in your life, right?

When a child that you are greatly attached to, and whether it's greatly attached to Allah takes that child, in this situation where you basically have a, situation of a disease outbreak in a place. And so what do you do? Right? So in that situation, if you show patience and you remain in that land, you do not leave, but you show patience, then there is tremendous reward.

In fact, the reward of a martyr, reward of a martyr. So regarding the hadith, the shek goes on to say that in this hadith of Ayisharabi, Al-Ahi-Lahu-Anha, that he asked about the plague, and he said that the plague is a punishment that Allah sends upon people. And this plague, there's a question that the scholars ask, what is this plague? Is the plague just like a general epidemic?

Or is it a specific type of disease? This is what the scholars have discussed. They say, okay, there is the tah-un, tah-un, and there is the wabah, wabah. So without going into much detail, basically the scholars make a distinction.

They say that the tah-un, the plague that is mentioned in the hadith is actually a very specific disease. It's a specific disease. This is the view of many scholars. Because the specific things mentioned about this plague, but as for the general epidemic, the wabah, wabah, then this is other than the plague, right?

So the plague is a type of wabah, but the wabah is not the plague, because the plague is a very specific unique disease, right? This is the view of many, or most of the scholars. This is like the most correct view. What the scholars do say that they're interchangeable, the tah-un, the plague is the same as the wabah, but that which is most correct is that the tah-un mentioned in the hadith is actually a very specific type of disease.

So shek is irrespective of what it might be, whether it's specific or just general. The point being that this plague is considered is a punishment that Allah sends, but it is a mercy for the believers when it comes. So the believer who remains in the land, knowing that nothing will afflict him, except what Allah has decreed upon him. So he stays there, he doesn't flee, he doesn't, you know, he stays there.

And then the shek mentions that other famous well-known hadith is that either Samet don't be he be out of the wabah, or he will either work out the wabah, or he will be out of the wabah, or he will be out of the wabah, or he will be out of the wabah, or he's the famous hadith of the plague. That if the plague occurs in a land, do not advance to it, do not go to it. And if it occurs in a land in which you are in, then do not leave it trying to flee from it, trying to flee from the plague. So shek also said that when the plague occurs in a land that we do not go to it, because to go to a land of the plague is to subject yourself to harm, to destruction, to ruin.

But as for when it occurs in the land that you are in, then we do not leave that land. We don't try to flee that land, because if you flee from Allah's decree, essentially it's like you are trying to flee from Allah's decree. And fleeing from Allah's decree will not save you in anything. Shek also said that even, it is mentioned amongst the Bani Isra'i in the Qur'an, as occurs in Surat al-Baqarah.

There were, in Surat al-Baqarah, there's an Aya, which mentions how many, many thousands of Bani Isra'i, they fled from a place in which there was a plague. And the scholars said that those people fled, but Allah caused them to die, and they brought them back to life again, to explain to them that even if you fled, even if you flee, there's nothing to save you from the decree of Allah, Subhanahu wa ta'ala. So from this hadith of Aya Ravi al-A'u-A'anha, we understand that, and this sheds light into what is intended, actually in the guidance, in relation to the hadith of the plague, and what I want to do is I want to read you some, because I was going to finish on this, I just want to read out to you some points. The hadith of the plague is in the prophetic sunnah, has been presented to us by the messenger of Allah, Salaam, in the same way as the hadith of jihad, when a battle breaks out, right?

The same as each other, in fact, it's very clearly the case in the prophetic sunnah, right? So I'll give you a series of hadith that will prove that this is the case. So for example, the messenger of Allah, Salaam, he said, hadith in Sahih, and Jyam Yastarir, he said, Hala kon, Madhi, bitatan, what d'a'un. The perishing of my nation will be through a ta'an, what d'a'un, a ta'an, meaning with the spear and the sword, meaning being killed in fighting in jihad, and bit d'a'un, which is the plague, right?

So my nation will perish with ta'an, with d'a'un, with the plague. Some scholars say that this refers to the Sahaba, because the Sahaba, they died either in fighting jihad in Allah's path, or they were caught in the affliction of the plague or the plagues, some companions were caught in that. Another saying, this is more general. So notice in the sadeef, a connection between a ta'an, what d'a'un, one is jihad, and one is the plague.

Then we have the hadith, where it relates to martyrdom, the messenger of Allah, Salaam, he said, at d'a'un, jihad, that one, liquid Muslim. The plague is martyrdom for every Muslim, and in another hadith, he says, whoever is killed in the path of Allah is a martyr, and whoever dies in the plague is a martyr. So shahadah, martyrdom, is both for jihad, and for the plague, it's a second hadith. The third one, the messenger of Allah's name, is Al-Faro, Al-Faro, minat d'a'un, Cal-Faro minazahaf, right?

So the one who flees the battle, sorry, the one who flees the plague, is like the one who flees the battlefield, right? Fling the battlefield is from the major things. If you are meeting, if you come across the enemy in a battle breaks out, and now you flee, this is from the Khabayy, from the major sins, you are prohibited from fleeing. So look at these hadith, and you can see that the plague has been framed in the same way as the outbreak of battle, the outbreak of battle.

To make this even more clear, I will finish with a speech from Sheikh Al-Islam, Ibn Taimir al-Aim-Hula, which he mentions in Mujimur Al-Faro, in the 10th volume, in 38 to 39. He's speaking about the Ayyana in the Qur'an, in Surat Saf, Yaa'a Al-Yawal Al-A'lana, and Uleemat-Aul-U-Namala, Al-Ailun, Qabur Al-Makat-A-Tan, Al-Ailun, Qabur Al-Ailun, Al-Ailun, Qabur Al-Ailun, so he's speaking about this Ayyana Qur'an, oh, you who believe, why do you say that which you do not do? Why do you say that which you do not do? Mightily, grievously, audience, it is audience, that you say that which you do not do.

And he goes on. So he says this Ayyana, and then he comes to say, indeed Allah loves those, indeed Allah loves those who fight in his cause in ranks as if they were a solid structure. And Bunyan, Bunyan, and Moses, right? Those who fight in the last part, as if they were like a solid structure, that's the verse that comes afterwards.

How awai was this verse revealed? He says this verse was revealed when the people said, only if we knew from Allah, which is the most beloved action, we would do it. So then Allah revealed the Ayyana of jihad. So then some people began to dislike and became a verse, they didn't really want to go.

For this reason, the shaykh, now this is the benefit that Ibn Taimya is taking from this Ayyat, and we will show the connection between that and the hadith of the plague, right? So he says that, for this reason, it is disliked for a man to subject himself to a trial in that he obligates upon himself, what the legislator did not obligate upon him. Doing this by way of a pledge or an oath, or to a similar or seeking leadership or proceeding to a land in which there is the plague, right? So let's pay attention to what he's saying here.

He's saying here that a Muslim believer does not deliberately seek out situations in which things become obligatory upon him, right? You don't go looking for those types of situations. And then he gives three examples from the sunnah, where this principle is outlined, or where this is the underlying principle. First example, he says the hadith, where the messenger, he said to one of the companions, do not ask for leadership, don't seek leadership.

But because if you are giving it out of asking, then you will be entrusted to it, you'll be left to it. But if you are given it without asking, you will be aided there, right? So look in the issue of leadership. If someone goes out and he wants leadership, he wants to be the leader, he wants to be whatever.

If you seek leadership, Allah will abandon you to the leadership, you'll be on your own. But if leadership comes to you and is given to you, you want asking for it, you want pursuing it, you want seeking it, but it just comes to you. Then Allah will aid you in it because you didn't seek it. Allah brought it to you without you wanting it.

So since Allah's the one who brought it to you, Allah will aid you in it. Look at the underlying, what's your underlying principle? Don't go out looking for something which brings obligations upon you because now then you have to buy those obligations, right? Second example, second hadith.

The second hadith that Shirkus Lam brings is the hadith in which the messenger of Al-Sulmi said, do not desire to meet the enemy. Do not desire to meet the enemy and ask Allah for safety. But when you meet them, when you meet the enemy, then be patient and know that paradise lies beneath the shade of swords. So now we have the same thing, right?

Meaning that don't go out looking for a battle. You don't go out looking for a military conflict or a battle. But as for safety, meaning that you try to avoid a battle. You don't go looking for a battle.

But if you meet them, if there's an outbreak of battle and it occurs, then be patient and know that paradise lies beneath the shade of the sword, right? What's the underlying principle once again? It is that you do not go looking for trouble, offer for issues where certain obligations will now fall upon you. Don't go looking for that type of situation.

But if it happens, if Allah's decree brings it to you, then have sub-or be patient, be upright, be one. And you will be aided in that, right? That's the second hadith that Ibn Taimi brings. The third hadith that Ibn Taimi brings is the hadith of the plague, hadith of the plague.

When you hear of the plague occurring in a land, do not advance towards it. And when it occurs in a land in which you reside, then do not leave intending to flee from it. It's the same principle, right? So if you hear of an outbreak of a plague or a general disease, if we consider them to be the same thing that I want to go about, then don't go to that land looking for trouble, looking for becoming ill, because now there'll be certain obligations upon you, just like the one who is in the land when it breaks out, right?

So don't go looking to put yourself to trial. But if you are in that land where the plague breaks out, then do not leave it intending to flee from the plague, right? So you're not allowed to leave the land of the plague if your intention is that you're scared of death and you're scared of whatever, now you're gonna flee, right? And this fleeing here is the same as the fleeing from the battlefield, right?

And the scholars mention certain reasons and benefits, why this is the case from those benefits, like from those wisdom, you know, they say, first of all, that when you flee the battlefield, this is known as, well, this is known as desertion. You are deserting the army, right? You flee the battlefield, you have deserted the army in the same way when you flee the land of the plague, you've deserted the rest of the Muslims who are there on the trial by the plague and see what deserting and by that desertion, this is now harms the morale of the army, right? So if you're in an army fighting and a band of you flee, this now is what's everyone's gonna think, oh no, this is weakness, you're causing weakness, right?

Same way in the plague, you desert, then you're causing weakness in the morale. Number two, the scholars mention, when you flee from the battle, who's going to look after the wounded and take the bodies of the dead and fulfill the obligations, that's left behind now? In the same way in the plague, when you flee, then who's going to look after the sick, the wounded, the people who die to bury them, to shroud them or to treat them, to, you know, treat their wounds to, who's gonna do that? Also, the mental scholars mention, just like in a battle, when a battle breaks out, then you are enveloped and surrounded by the causes of death, right?

So for you to now flee the battlefield out of fear of dying, this is considered a major thing, right? To tell your back and to flee, when the battle outbreaks, this is from cowardice, this is from deserting, and you're trying to flee the degree of Allah, you're trying to save your life, yet Allah has enveloped you with the causes of death, what's the point of fleeing now when the battle's broken out? In the same way, the plague is the same thing. Why are you fleeing the land of the plague when Allah has already subjected you to the causes of the plague?

You've been in that town for the last week, month, whatever, and all the causes of the plague Allah has brought them to you, you've been exposed to them, what's the point of fleeing now? So fleeing the plague for fear of the plague is like fleeing the battlefield for fear of death, right? So we can see there are clear parallels between the battlefield, martyrdom, having patience, not fleeing, and the same with the land of the plague. That's what is actually intended, there was this that is intended behind the hadith of the plague.

Anyhow, however, it is permissible to leave the land of the plague, if you do it, not out of fear of death, but because you need to go and visit a family member, you have a business trade to deal with, or you need to go for a medical reason, here you're not fleeing the plague, you're going for any normal routine reason. As scholars mentioned, this is what the hadith means, that the only thing prohibited is to flee that land out of fear of death and fear of the plague, right? Because this now is like an issue of jihad, you're fearing death and you're fleeing the battlefield, this now is cowardice and his desertion and so on and so forth. That's what is prohibited.

Anyhow, so from this hadith will conclude, from this hadith, you can see that to remain in a land of plague and to have patience and to expect one's reward from Allah is something that is strongly desirable, strongly commended in the sonna of the prophet, Salallahu Alaihi Wasallam, and this is another circumstance where you have that physical mental struggle of having suburb and patient and having firm belief in the decree of Allah, and if you do that, this is another root, this is another root of martyrdom, another way to earn martyrdom. So we'll conclude with that insha'Allahol Al-Hul-Talah, and we'll continue the next time that we meet insha'Allah Al-Hul-Talah with the remaining hadith, while Hamdulillah here Bin Al-Amen, was salallahu Al-NamuO