So today is our 25th lesson in the series on Shahra'a or the Salihin based upon the writings of Sheikh Muhammad bin Salih, Al-Hul-Fahim, or him Allah, and this is the 8th lesson on the chapter on a suburb of patience. So we're going to continue with Hadith number 34 and this is the hadith of Anes al-Aloha to Allah, and Hul. He said, Salihi allahu ala'alihi wa salam uy'varul. I heard Allah's messenger, Salihi allahu ali Say, in the law, as a wajal, al-in deed, Allah, the mighty and majestic, he said, yudab-talit wa abidih bihabibati, for sabara, a wat tuhu min humaljana, yuridu ainehi rahul buhari.
So he said that indeed Allah, the mighty and majestic said, when I test my servant with his two beloveds, his two beloveds, and that's a reference to the eyes, to the vision, when I test my servant with respect to his two beloveds, meaning the two eyes, then I will give for him in exchange for that paradise. So this hadith is reported by al-Buhari, and once again, as we mentioned before, that an awi rahimolah, after mentioning the foundations of the subject at the beginning, through ayat, from the Quran, and through khi ahadith, explaining the principles of, in this case, patience, sabara, he then brings ahadith, which indicate the practical examples, always in which this quality of sabara is shown. So we've seen many examples in the ahadith, which have preceded, and so in this hadith, we see that it relates to one of the bounties and the favours, the faculties that Allah, the has bestowed upon mankind, and so shikruss ameen awramolah, he says that in this hadith, the prophet, salallahu alayhi wasallam, he informed, and this is hadith, because he's narrating from his lord, tabar kotala, and so he said, it up to leitu abdih bihabibati, and this means his two eyes, so meaning that when I test the servant, my servant with blindness, when he loses his sight and he becomes blind, he cannot see, and then he shows patience upon that, except that I give him in exchange for that paradise, and shikruss ameen to say that the eye, naturally, the vision, the eye is beloved to a person, if Allah subhanahu wa ta'ala takes that away from him, and he is patient and he anticipates his reward, so here there is ehtisab, ehtisab, and this is important because this will come in, comes in numerous texts as well, and in the Qur'an as well, that not only is it patience, so you have sabar, but there's also ehtisab, which is expectation or anticipation of reward, and this increases the overall reward or the benefit to the servant as opposed to just mere patience in itself, so he says, so if a person has patience, or sabar al insan wa ta'ala, you are with who, behemoth jannah, Allah will exchange that for him, by way of paradise, and as you know, paradise equals more than the world, because the professor said, lamadi or sate ha'dikum filjannah, kreirun minadunya, wumar aliha, he said that the place of the whip of one of you, right, so roughly like a space of a meter, like a meter, for example, in paradise, so the space of the whip of one of you in paradise is better than the world, and whatever is upon it, so shikruss ameen to say that the amount of a meter, magis like a meter, squared for example, of the world, of paradise, is better than the world and whatever is in it, and this is because what is it, paradise is eternal, it will never perish, it will remain forever, and as for that which is upon the world, then it will perish, it will end, it will seize, and that's why this small amount of space in paradise is equal to the whole world, or better than it. Shikruss ameen to say, I mentioned a point that when Allah's abjal he takes from a person, one of his senses, in this case, the vision, then Allah's abjal he compensates for that by way of the other senses, and meaning that the other senses become heightened or strengthened or improved through the loss of that one sense, and so even though he might have lost that one, then the increase in, let's say the sensitivity of the others, this is a compensation for him as well.
Shikruss is an example that a blind person, Allah's abjal, he favors him with the strengthening of the other senses, well, it's a sense of perception increases even though he doesn't have his vision, he says, for example, if you find someone who's blind and you find him in the market, you find he's walking, it's as if he knows exactly where he's going, so he knows he's going to walk a certain amount of steps, then he will be here, and then he needs to turn left for example, and such and such as here, and then he walks that way, like even though he hasn't got his vision, he can just sense where he is, in the absence of his vision, and that's because the other senses are the general awareness that it becomes strengthened with the loss of one of the senses, so for example, when he walks, Shikr says that he will know that there's a turn here, and that there's a slope here, and there's a slope downwards, and there's an incline here, and even to the extent that a person who's blind might enter into a taxi, for example, and he will tell that person, give him the directions which might be on the other side or the side of town, and he will say, take the right here, and take here, and take him all the way up until he gets to the actual place that he needs to get to. So this is something that's experienced as well, and in fact we find it from the scholars of the Muslims, that when you lose your vision, your hearing becomes improved, and your ability to reflect and understand and grasp what is being said, or what is being read to you, this becomes greatly improved because the vision, like the vision can be considered to be a kind of interference, if you like, to what is heard, right? So when you listen to something, then you have the visual aspect, you are distracted, you are seeing things, but if your vision is taken away and you are forced only just to reflect upon the words and what you are hearing, and your mind now, instead of processing the visual aspect, it's focusing purely on what is heard, and reflecting and grasping and understanding what is heard, and so this gives a greater amount of comprehension, so that's why you see that from the great scholars of this time, and maybe in the past as well, are those who lost their vision, from them is she'q abdulaziz, vinbaz, rahimolah, who is considered to be an imam, an imam of the sunnah, imam of the asunnah, in this era, and like wa shikobid al-jagri, or hai rahimolah rahimolah rahimolah. So the point being that just because Allah's actual takes away your vision and you show patience and not only do you get the reward of patience and the anticipation of reward, but also in this dunya Allah gives you like compensation in the sense that your other senses are improved and you are given blessing in the other senses as well.
Now in this hadith this is an example of obviously vision, but the same can apply like you might lose your hearing, you might lose a limb, like a hand or a leg, right? So anyone who has patience in this hadith it is obviously the vision because the vision is one of the most beloved things to a person, but in principle from the hadith in general a person who's put the trial by losing any of his faculties and he has patience, then Allah's ojil will grant him paradise in this case in respect of the eye specifically. Hadith number 35 is hadith of Ataba ibn Abi Rabah, Ravi al-Aghuanhu, he said, Allah ibn Abh-Bass, Ravi al-Aghuanhu-Mah, ibn Abh-Bass said to me, Allah Uriqah, Allah Uriqam rahitan min al-Hil-Junna, he said to him shall I not show you a woman from the people of paradise for Kultu, for Kultu, Bela, I said yes of course, qala hadith al-Mahr to souda, atatinabi, salallahu al-Isalam, for qalaat, ini usrah, so he said this black woman, this black woman, she came to the prophet salallahu al-Isalam and she said indeed I suffer like a conversion or a fit, what in the Ataqah shiv, and when I have this fit or this seizure or this fit, then I become uncovered, so she becomes uncovered, but Allah to Allah so call upon Allah, mikdul, to Allah for me, so he said, he said if you wish, if you wish then if you wish, show patience upon this condition and you will have paradise and if you wish, I will call upon Allah the exalted to cure you, but qalaat, so she said asbir, asbir, so she chose, she said I will be patient, so she chose to remain patient even though she could have had the supplication of Allah's message as salam, which would be answered for her to be cured, relieved completely from the condition, she chose to remain patient, then she said, bakkalat, ini ataqah shiv, fadul lahha, and ataqah shiv, so she said, indeed I become uncovered when I have the fit or this seizure, she falls to the ground, when you're writhing on the ground, the clothes come, so she said, make to Allah, that I am not, I do not become uncovered, fadah andaha, so he then he called upon Allah, for her, mu'tafakon, ladies, and porter, bai bakkari and muslim, so shikrith, I mean, alhamou, lahha, he mentions a number of benefits from this hadith, first of all, we see that Ibn Abbas said to a'bir, alhamou, alhamou, alhamou, alhamou, alhamou, shall I not show you a woman from the people of paradise, and the shiks is that when we speak of the people of paradise, we divide them into two categories, the first category are those who are, when we speak of the people of paradise, the first category is when we speak about them and we say that they are in paradise on the basis of traits and qualities, the osaaf, and another category, the second category are those who we say that they are in paradise, specifically by their names, all right, yah name, like them specifically by way of name, so let's look at the first one, the first one, for example, we see in the Qur'an often that an example is talking about paradise, Allah says, or aed that, lil mu'takin, that paradise has been prepared for those who are pious, so here we can say on the basis of the trait that anyone who is pious, the pious, will enter paradise, we are allowed to speak like that, in the latina era manur, amus sawli'had, he says ye, alhambandabatura? Alright, so here we can say on the basis of the trait that anyone who is pious, the pious, will enter paradise, we are allowed to speak like that, and their recompense or their reward with their Lord is paradise, of you know, paradise, the gardens of Adam.
Beneath which are there are rivers which are flowing, Chali, Dina, Fihir, Abba, Duh, they will remain there in forever. So here now we can clearly say that those who believe, those who do righteous deeds, those who are the Muttakeen, those who are the Mu'chasin, all those descriptions which Allah has said that they are in paradise, then we can speak on that basis. So therefore it's every believer, every Muttake, every Mu'chasin, and so on. We can testify that they are from the people of paradise in a general sense.
We don't say that Sansa person and Sansa person is in paradise because we don't know how Allah will seal that person's life. Will it be upon Imaan or will it be upon Kufor? And this is why we have the principle that we do not testify for any person that he is from the people of paradise. But we say, if someone dies from the Muslims, we say, you know, we in another Jew, we hope for him that he is from the people of paradise.
So this is the first category by way of ourself, by way of the descriptions. The second, the sheik was on to say, they are the ones whom the Prophet Salallahu Alaihi Wasallam, he specified them by name that they are from the people of paradise. And so as we all know, we have the Ten Al-Aishara, Al-Mabashireen, Al-Mabashireen, the Ten granted the glattadings of paradise, the Abu Bakr, and Amaro and Uthman, and Ali was Al-Aidum, and Saad ibn Abiukas, Wa-Brahm-Bunauf, and Talhabim, Abi-Dilah, and Abu-Abidah, bin Al-Jarah, and Az-Zobir, bin Al-Awam, or the Al-Awam, right? So all of them were specifically mentioned in Ahadis, and likewise there are others from them, Israbbi, bin Ais, Al-Ai-Al-Awam, and Saad ibn Mu'az, Al-Awam, Al-Awam, Al-Awam, Al-Awam, Al-Awam, and likewise Abu-Abidah bin Salam, when we go back to the Ahadis, we see that these specifically Allah's messenger, Al-Aisab Salam, he indicated specifically that they would have been paradise, so we have Abu-Abidah bin Salam, and he is the Jewish Rabbi or the scholar who became a Muslim, and from his family was also became Muslim as well, and likewise bin Al-Aarab and others.
So all of these have been specifically mentioned by the messenger, Salah, Al-Awam, and so all of them, we testify for them specifically by name, we say we testify that Abu Bakr is in paradise, we testify that Omar is in paradise, now we testify to that, why? Because this knowledge has come to us from Allah's messenger, Salah, Al-Awam, and that ill is that knowledge has come to him from Allah subhanu wa ta'ala. So from those examples which enter into the second category is this woman, right? This black woman who suffered from epilepsy from these fits, because we clearly see that Ibn Abba said, Aravi Al-Wahnhut, to a student, A'at-Rah, shall I not show you a woman from the inhabitants of paradise?
And he mentioned the rest of the healthy. So now, so once that's clear, Sheikah was on to say that this black woman is a woman who really nobody really cares for her in the society. There are people in the society, there are Muslims in a society, they are not from the elite or the nobles, or the wealthy or those with status, they're not known, but they have their afflictions and they have their own lives, and nobody really cares about them in society. And this woman used to have fits epileptic fits, or seizures, and she would become uncovered, and she informed the professor Salah, and asked him to make doa for her.
So he gave her the option, that if you have patience, you will have paradise. And if you want, I'll call upon Allah, and exult it, and he will cue you. So she chose to have patience, to have saba. And even though she used to suffer pain from this seizure or these fits, But she had patience for the purpose because she wanted paradise, it was her route to paradise.
And then she asked for some relief on the issue of becoming uncovered, so he made the wa to Allah's abhjal. And so she would continue having the fits, but she would not become uncovered. So this as-sara, this, you know, like a seizure or a fit, or this can be of two types, there are two types. The first type, Sheikah wasn't to say, is-sara, the saba, the shan-no-jil as-sab, right?
So this type is a type of seizure and a fit by way of where you have a convulsion or a seizure, it's to do with like the nerves. And so, you know, this is really from the worldly point of view, right? So when we look from a medical point of view, this is the epileptic fit of the seizure. And what happens here, according to what the medical people, what they say, is that there's a surge of activity, electrical activity in the brain, and it overwhelms the brain, and so the person starts having a fit, they do not have any control over their body, they have like these convulsions, violent convulsions, they fall down.
They don't have control over their limbs or their-so they fall down and they tremble and shake and it's last for a while. So this is-this is like a medical issue, a medical problem, and the physicians, they may treat this by way of medical means, by way of, you know, drugs or potions or whatever it might be, in order to calm that activity and to-or to stop it. So this is the first type, and there are different reasons why that might happen. Again, if you look from the medical point of view, there are different causes of that.
It can sometimes it can be due to a head injury which has taken place some part at some time in a person's life. Other times it can be damaged to areas of the brain through other means to the central nervous system. This could be through some of the reasons that are given or that are known, is either it can happen sometimes through dental infection, a severe dental infection, and so that goes to the-to the brain, connects to the brain. It can be through heavy metals, it can be through exposure to certain things that a person has been inhaling, which eventually goes to the brain and, you know, goes to an overload.
These are some of the reasons from a medical point of view why a person might suffer from epileptic fit. So this is like now a medical-a medical type of issue. So this is one cause or one type of the-a-sara, right, the fit or the seizure. The second type of fit or the conversion of the-of the seizure is through the shayatin, through the gins, through the devils.
And the gins, they enter into the person, they enter into him, and they, you know, whatever the gins does, it causes that person to have a fit and default to the ground and to become unconscious. And he will not really be able to, you know, while he's doing this, he's not perceiving anything. And the gins effectively takes control over that person's body. He may speak through his tongue, and we might hear that speech, and we might think that the person is speaking, but really it's the actual gins that he's speaking.
And that's why you might find that the person is speaking in a slightly altered way, not his normal speech, but then when he, you know, you know, because this is the gins speaking through his tongue. Now, this type of, this type of, you know, fit or this type of thing, we also have to protect us and you from it, and from other such afflictions, but this type of thing is treated by way of al-qirah, al-il-il-il-il-il-il-il-il-il-il-il-il-il-il-il. Right, this is done by people of knowledge, people of goodness, people of righteousness, that they recite and they read over the Masooru, over the one who's afflicted in this manner. And sometimes we see that they might even converse with the gini and speak with it, and it might explain the reason why it afflicted this person.
And so, in other cases, when the gins come to the gins, they say, well, I'm not going to say that, I'm not going to say that, I'm not going to say that, I'm not going to say that, I'm not going to say that. And so, the shaykaw's not to mention that this is something which is a reality that we have to believe in, because it has come in the Qur'an and the Sunnah. So, the jinn, first of all, jinn, are true and real. Right, jinn are true and real.
So, jinn are beings made from a certain, you know, like the smokeless part of the fire, and so they are true and real, they exist. And likewise, their ability to enter into the human and to take over their faculties and to, you know, it's quite in the modern era. This is very easy to, there's no reason why anyone should have any doubts to deny the possession by way of the jinn, even if we were from a purely material point of view, you know, like based upon what we know of the body, that the body effectively, it is an electric, it's an electric organ, your brain is electric, the nervous system, the way all the limbs are basically, you know, how they function. And so, there's some level of electrical coordination at heart, you know, has electrical impulses.
And so, if the jinn enters into, and we also know, we're not saying, like, we're not saying, because we don't have this knowledge, right, that the jinn somehow our electricity, or, you know, we can't say that, because this is not from the knowledge. But we know in principle in general that they are made from something that is, you know, from the, from a part of the fire, which has similar type of features, right, and, you know, where rapid travel, rapid communication is possible, like in an instant, you know, through the electric medium, because the air is an electric medium. You know, so we know that we know there is nothing that makes the existence of the jinn to be impossible. Like, some people deny the jinn, right, from the from the Akkalani Yoon, from the Russian list from the modelist, they deny the existence of the jinn.
And then explain a way to mean that the jinn just means this and that, whatever. But there's nothing from what we know that makes the existence of the jinn impossible, rather whatever we know makes the existence of the jinn completely believable, right. So, so a jinn entering into the human and taking over his faculties, taking over his, like the mind, the brain and speaking and controlling the limbs and everything. This is completely plausible, even from a materialistic knowledge point of view, right.
And then we are told in the Quran and the sonna that this is something true and real. And then obviously life experience from actual experience is overwhelming in the sonna, it is reported by Imam Ahmad. And it's much not that the Prophet Islam on his journey, he came across a woman with a young child who would undergo this type of possession of this fit by way of possession. So she came to the Prophet Islam and he spoke to the jinn and the advice and admonished and cautioned and the jinn left.
And so the woman gave a gift to the messenger of Allah, sallAllahu al-Sallam. And likewise we see from the people of knowledge that many examples from a clear example is Shikul Snabhi Bintangriam Allah, as mentioned by Nothayim. And he said that the man was possessed by a female jinn, so he read over the man and he began to speak to the jinn to the female jinn. And he would say to it, it is the shuroggi.
She would say, I want this man and I love him. So sometimes the jinn possession or jinn might possess a man or a woman out of a shakul like passion and love. So she said, well I want this man and I love him. So she said, she said, I want this man and I love him.
So Shikul Snabhi said, I want to make a catch with him alongside him. So he said, who will I read? And who will I read? And to Hoorji be he does not desire for you to make a catch with him.
Oh, Hoorji, leave. So he began to recite over the man and he began to beat the man with a tremendous beating. To such a degree that even he said that it pained him due to the severity of the beating. So then the jinni, the female jinn said, and Hoorji karaamatan lishir.
She said, I will leave in honor and respect of the shir. And so this is what the jinn do. They try to deceive a person. They try to misguide a person.
He the jinni saying, I will leave in honor of the shir. And Shikul Snab said, la to Hoorji karaamatan lishir. Do not leave in honor of me, but leave in obedience to Allah and his messenger. Why?
Because this is something haram, this is oppression that the jinn is doing. So he said, leave out of obedience to Allah and his messenger. So he continued in this manner, advising, admonishing, beating, striking. And when a person is possessed in the state of possession and the person is beaten, that person does not feel anything.
It is the jinn that feels the pain. So eventually the man came round and he didn't realize where he was and why he was there. And then the people said to Shikul Snab, you beat this person very, very severely. And they asked the man, did you feel anything?
And he said, I did not feel any beating. So examples like this Shikul giving very, very many. And the point being here that jinn possession is true and real. It is one of the ways that people have fits.
Likewise, there's also a medical reason why a person might have fits. And this woman, this black woman in this case, she used to suffer from these fits. And the messenger of Allah's Islam gave her an option either to have patience or to have it killed. So she chose to have patience.
Now, Shikul's not to say that this type of, the second type of, you know, sorry, this fit or this seizure by way of the jinn, then it, there's two things. One is you can either have a treatment that will repel it, meaning it will stop you from suffering from it, from being a victim to it. And it has a treatment that will remove it. Right?
So basically there's a repulsion and there's a removal. Repulsion and removal or prevention and removal. As for the first, which is to repel it or meaning to prevent it. This is a person should be eager.
How do you prevent it from, from you being afflicted with that? A person should be eager. Al-Aurad, Assar-Iya, Sabahih, Wa-Massar-Iya. So this is the morning and evening, supplications, the Azkhar, the remembrances, which are known from the Sunnah and the unknown in the books of the people of knowledge, are from those things that a person recites is Ayatul Kursi, Ayatul Kursi, whoever recites it, when going to sleep, he will be given a protection from Allah and Shittang will not approach him.
Likewise, Raul Iqas and Al-Falaq, Wa-Nas, the Mu'al-Wadatain, so the last three chapters of the Quran. And also there are many Azkhar mentioned in the hadith of the messenger Salul Al-Aur, Al-Ihwa-Salam, which are recited in the morning and in the evening. Right? So these are from the ways, just recitation of the Quran.
These are from the ways that are a prevention. And as for removal, to remove it, if a person is afflicted with it, then a person can be recited over from the Ayat of the Quran and specifically the Ayat in the Quran, in which there is Fihr, the Khwif and the Khwir and the Khir, well it's the other Bihr. So Ayat in the Quran, where you find that in this Ayat, there is instilling of fear. Right?
Instilling of fear. So you make that that genie-faithful. Or the Khwir, warning against from Allah's punishment. And the Khwir, a reminder, a reminder of accountability and hereafter and hellfire and so forth.
And what is the other than Bihr, and of course the person seeks refuge in Allah alongside that, until it leaves by Allah's permission. So what is the Shahid? What is the point? What is the point of evidence here in this hadith?
The point of evidence in this hadith is that this woman, she chose to have patience in exchange for paradise rather than to be relieved of the affliction and to live a normal life. Right? So she chose to give up a normal life free of affliction and was resolved to have patience because she knew that she would be guaranteed paradise by way of that. And that's a tremendous, this is a tremendous, tremendous decision which shows the level of iman and yakin, belief and certainty in Allah's promise.
So this is the end of the hadith and this takes us to hadith number 36. So hadith number 36 is the hadith of Abi Abdi Rahman, Abdi Lahim Masaud, Abdi Allahu Anhu. And he said, He said, It is as if I am looking at Allah's messenger, Salallahu Alaihi Wasallam, while he is narrating to us, narrating about a prophet among the prophets, May Allah's sala'uat and salam be upon them. His people are beating him and causing him to bleed.
And he is wiping the blood of his face while he is saying, Oh Allah, forgive my people, for they do not know, for they do not know Al-Buhari'an Mas'nim. Right, so once again, look at these all different illustrations of situations in which a person shows patience. Some of them, as you can see, they are purely worldly, it is a loss of sight, it is a loss of a limb, it is an affliction that you suffer from, an illness, like a lifelong illness or something of that nature. And it can also be in relation to the deen in the path of Allah's supan'u to Allah.
And this is from the greatest over which a person shows patience, more so than the afflictions of the world. And this hadith is a beautiful illustration of that. The shaykurs want to say that this hadith, in this hadith, is mentioning about the prophets, Gum Allah gave the duty of conveying the message, because they are pit for that, because Allah chose them for that person, Allah, who are Allah, who are Allah, who are Allah, who is Allah, is one of Allah, is one of Allah's best, to place His messengership. So messengership, Allah is by way of Allah choosing, it is Ali-Slufah.
It is Allah choosing, it is not acquired, no-one can acquire profited, by way of intelligence or statesmanship or leadership. This is the view of the philosophers, the philosophers, this is how they interpret the prophets. They say the prophets, they were just shrewd men, very intelligent, vivid imaginations, good statesmen, And, you know, they claim to be prophets and to receive revelation when they didn't. And they told lies, like, noble lies, they told noble lies, they spoke of things that don't exist, paradise, hellfire, but they did so for a noble reason.
And they instilled morals and manners into people and made them live good lives, even that was based upon lies. Right? And they were just skilled or raiders, shrewd. This is, this is false, this is a few times, right?
This is not so. Profitode can only be bestowed. Profitode messonship is bestowed. And there are ways in which we can distinguish between the prophets and messengers and the false prophets.
And Allah's Ojul, he aids his prophets and messengers by way of signs and they have qualities, they are upright people, they are truthful people. We can distinguish very easily between a prophet and those beside him, you know, whether it be from the false claimants or the philosophers or the kings of the world or whatever it might be. So, the messengers of Allah and the prophets of Allah, they are chosen. Allah chooses them from amongst mankind.
And the other people who are worthy and fit for that, so they make the humble, the humble, they receive the message, they make the belief, they convey the message, they make the dahwa, they call to the message and they command the good, the Allah, the manger who, the manger, so then they command the good, they prohibit the evil and they have patience upon all of that, they have sober, upon all of that. And the messengers, the shekos want to say, Allah, you understand, the way of speaking, so they would be harmed both by way of speech and by way of action. And in some cases, it would even leave, it would even reach the stage where they would actually be killed. They would be killed for calling to the message that they call to.
In the Quran, there were examples Allah gave us from the Ayat in the Quran that they had called the Prophet Muhammad, and they were rejected, they were believed, before you. But they had patience over the disbelief that was shown to them, and they were harmed until Allah's aid came to them, to the end of the passage. So, if Allah wanted to, Allah says, if Allah wanted to, if Allah wanted to, he could have united them upon guidance, but there's a reason, as the shayk says, because of a reason, of a wisdom, because of a wisdom, then he decreed that they will reject him until the truth becomes distinct from the falsehood. And so that stage of debate, and argument, and contending, and disputation, or whatever this is a means of separating between truth and falsehood.
So, the shaykors on to say that in this hadith, the messenger of Allah's sasam is mentioning, what happened to the prophets of the past, or one of the prophets of the past, and his people rejected him and beat him on the face until he had to take a wipe the blood off his face. And while doing that, he said, Allah, inshaAllah, for in the home, Allah, forgive my people for indeed, they do not know. Now this is from the, like if you think about it here, in the course of calling to Allah and inviting people to Allah, when those people reject you and not only do they reject you but they beat you and they spill your blood, this is from the greatest of the crimes that can be committed, right? from the greatest of the crimes is to disbelieve in the prophets and messengers.
And in this case, to beat them and to abuse them and to revile them verbally, but then to beat them until the blood flows from the head, on the face. Right? It's the greatest thing that can be done. Like where, you know, if someone, if someone back bites you, or if someone, you know, physically harms you or due to an altercation or something, or due to dispute, or someone takes to be your wealth or gnarly unjustly and you're harmed by that, you know, where are these things compared to, compared to, you know, being beaten and being disbelieved and being beaten until your blood flows for what?
For calling to Allah, for calling to the truth. So meaning that this is the greatest station or position in which suburb, in which patients can be shown. And when you think about it like that, when you think about it like this, and you think of this example, then everything else that you that you suffer in from the trials of the world, you know, especially when it's from other people, when other people are involved, not speaking about an illness or an accident or something like this, which is, you know, from Allah's decree, but without any other people involved. We are speaking when other people are involved.
Someone wrongs you, someone slanders you, someone cheats you, someone deceives you, someone, you know, harms you in your blood, you honor your wealth or whatever, you know, and this is not for the sake of religion necessarily, in some cases, it can be. But it's, you know, for a worldly reason. Where is that compared to this situation being described in the hadith? So from the lessons that we take from this is that we have to put all of the afflictions that come to us into the proper context.
Like really they are nothing, think about it, compared to what the messengers and the lofty objective for which they were sent and what they were calling to. And yet the people disbelieve them, beat them, revile them. All right. That is the ultimate station of showing patience, the greatest station of being patients.
And so you should be wishing if only I would be in a similar situation where I'm calling people to the Dohidah Allah, I'm calling people and I'm being beaten and I'm, you know, I'm blood is flowing. If only I could be in that city. So this is what you should be thinking. So next time you, you know, have a little illness or a headache or you have someone, you know, cheat you out of some money or someone, you know, back right to you or something, you know, put it into perspective, put it into its true position.
Think of it as nothing because it is nothing compared to, you know, what we are discussing here. So the shiksis were her that rah yatou ma yakun o minasabar. Right. This is the ultimate, the extreme, the ultimate of that in which patients is shown.
Why? Because she was not to say because if a person, Le'anal insan al-Dulibar, al-Ashayi in minadunya, you know, if a person was hit and beaten for something to do with the world, he would become angry immediately. He would see revenge from the one who beat him. Yeah.
But this is someone who is calling to Allah, the messengers call to Allah. They're not taking any wages. They don't ask for any other, right? They don't ask for any wages.
Ask for any payment for what they do. They are calling to Allah since he's for the sake of Allah and they are being beaten until blood comes from their faces. And yet, despite that, they say, oh, Allah, forgive my people for indeed. They do not know.
And so the shiks was not to say shiks with them. I mean, I'm like, says, look, this, what the messenger of also is telling us, this is not just a story. This is not a story that is being told, you know, Abba'an, Ali'ajal and Nq'at are locked. This is not being told because it's just idle play.
And so we just spend some time and pass. No, this is guidance. This is that we take lessons, that we take admonitions from it and that we traverse upon the lesson there is to be learned from the likes of these of these of these stories. In fact, the little, he says, in the Quran, I'm not going to say him, I'm not going to say any other verb.
But indeed, in their stories, the stories, meaning of the prophets, there is a lesson, an admonition for the people of for the people of intelligence. And so what is the Ibrah? The lesson from this is that we have patience upon every abuse or harm that comes to us, whether it is verbal or whether it is physical in the path of calling to Allah, SubhanAllah, and we say exactly like the messenger of the sort of me said, you know, looking at his finger, he said, are you, you know, anti-illah is where the meat, are you but a finger who's just bled and in the path of Allah, what if he said, he's like, my repeat, like in the path of Allah, like you met what you met, you just a finger that bled, that's all it is. That's what the message I'm saying to his finger.
So we have patience on whatever, you know, we hear of what harms us, what, you know, you know, like abuse or things like that on account of calling to Allah. And you know, this what this will lead to, it will lead to a person being raised in the hereafter and it will be an explanation for his sins. Right. And these types of things shake makes a point.
We finish on this point. The shake says that she goes on to say that the reason why we sometimes have these afflictions in the course of calling to Allah is so that Allah makes them to be an expiation of our sins and our shortcomings in calling to Allah and in whatever else that we do. Right. So this harm that we hear or the harm that comes to us, it is a kafara, it is an expiation for the for the shortcomings that have, you know, that we fall into.
And so if we are afflicted and we are harmed in the path of Allah, then this is from the angle of Allah perfecting your dawah and raising the rank. And so therefore a person should have subber and he should have this having the tea has patience and he expects the reward to come from Allah. Subhanahu wa ta'ala. And he goes on to say the final point just to benefit from the hadith that even must old when he narrated this hadith, he said, K'anne an'luru illa Rasulillah, he saw Allah, he saw them.
Yahi, like there was a method by which he narrated the hadith. He said it is as if I am seeing right now the messenger of Allah narrate or relate about a prophet from the past prophets. This is a method, the shek was not to say that fihid alil ala Amul hadith will mukbir yokbirou be min yu aiidou dabdirou will habir wal hadith. Right.
So person sometimes he might narrate in a way that strengthens the precision of what he is conveying, right. He mentioned certain details. Right. So in this case, what's happening is that it must old in his mind, his visually picturing the messenger of Allah, sallam, he's remembering from memory and picturing exactly how the messenger of of them told him.
So as he's narrating the hadith, he's saying that I am, it is as if I am looking right now at the messenger of Allah, you know, relating what he's relating from a prophet from the Prophet's name. And so she says, well, how do I'm sure here in the nurse, this is like, you know, something common that you might find among the people they say, can any anger you know, for learning about your whole own, can I tell that it is as if I am looking at so and so and he's saying to us and such. So this is a method when a person uses the likes of these or slow in order to basically just to strengthen and to corroborate what he is saying. Then this is something a person can do, it's, you know, there's an example, there's a salaf for this, there's a model, there's a practice of this from the right to a salaf and with Allah's success.
So this brings us to the end of that hadith, inshaAllah. I'll just read the next hadith and we'll leave the explanation for the next lesson and then we'll stop for the prayer inshaAllah. So the hadith number 37 is the hadith of Abi Saeed and Abi Saeed al-Hudri and Abu Khoraira, Ravi al-A'u Anhu. And they said from the Prophet Salaam, they said, Ma'u Sibu, Ma'u Sibu, Muslim, mean Nasabin, Walah, wasabin, Walah, Hammin, Walah Hazanin, Walah, other, Walah Rammin had to show Khar to Youshah, Allah Khar for Allah, Baha, min Khadah, Yaa.
So in this hadith, the two companions narrated, they said from the Prophet Salaam, no Muslim is afflicted with Nasab, right? This is like discomfort, something is discomfort. Walah wasab, which is like an illness, Walah Ham, which is anxiety, anxiety, Walah Hazan, which is grief or sadness, Walah other, which is Ham, Walah Ram, which is like a mental worry, similar to anxiety, like a mental worry. Had the shokah until even the prick, like of a thorn, that pricks you, except that Allah expiates the sins of that person, the sins of that person.
And the two hadith, the second hadith al-bithat and we finished the Anjallah, the hadith of Ibn Masud, Al-A'u Anhu. He said, I entered upon the Prophet Salaam and he is Wohua Yoo Akk, he is suffering from a fever. So I said, O messenger of Allah, you are suffering a very severe fever. So he said, Agil, yes, in Nihu Akkou, Kama Yoo Akkou, or Ajulani Minkum.
He said, indeed I suffer a fever, which is like the fever of two men combined among you. So I said, Al-Ajurain, is that because you have two rewards? He said, Gahul Agil, Al-Ajul, that is so. Then he went on to say, Mamin, Muslim, you see, you see, you see, you see, you see, you see, you see, there is no Muslim who is afflicted with haam, shokotun from a folkaha, like it is like the prick, just leaving like a prick, or what is greater than that, like a thorn or greater than that, illa kafr al-Lawibihah, sayyayati, except that Allah will expiate for him his sins, Wohua tat, Anhu, Dunumu, Qumatah, Houtu, Shahdul, Wohua tah, Wohua tah, Wohua tah, Wohua tah.
And there will be removed from his sins, they will fall from him, just like the tree sheds its leaves, so when the tree sheds its leaves in the autumn as we see right now, all the leaves are falling off, then likewise a person's sins fall off in the same way when he suffers any harm, like from the types of harm that we mentioned, a worry, a grief, a physical pain anywhere on the body and so on and so forth. So these a hadith we will look at the explanation to in the next lesson in Shah, Lawu tah, and with that, we will conclude to this lesson, and will handle the