So today is our 26th lesson on the commentary on Hari al-Saliheen. It is lesson number nine on the chapter to do with patience. So in the previous lesson we read the two Ahadith, Ahadith number 37 and 38, the first one from Abu-Sawid and Ilohodri, and also Abu Horera, Hara al-Aghur, and Huma, from the Prophet SallAllahu Alaihi Wasallam that he said, Ma'yous siboh, Ma'yous sibin, Ma'yous sibin, Wa'la wassibin, Wa'la Hammin, Wa'la Hasanin, Wa'la other, Wa'la Rammin had the shaoka, Youshaa Kuhar, Ilha Kafvaral, Wa'la Biham in Khattrayah. No Muslim is afflicted with any discomfort or any illness or any anxiety or any grief or any harm or any sadness until even the thorn that pricks a person, except that Allah expiates for that person from his sins, Buhari and Muslim.
And Naikwah is the hadith of Ibn Masawid, O'Rabi al-Aghur, who said that he entered upon the Prophet SallAllahu Alaihi Wasallam and he was suffering from fever and he said, O messenger of Allah, indeed you are suffering from a very severe, severe fever. And he said, Yes. And he said, Indeed, in Youshaa Kuhar, Youshaa Kuhar, O'Rabi al-Aghur, that indeed I suffer a fever in the manner that two men from among you, that they suffer the fever. So he said, Do you have two sets of rewards for that?
And he said, Yes, it is like that. Then he said, Mamin Muslim, Yousibu-Ada, Shail-Khatun-Wamah-Faukaha, Ila-Kla-Fahr-Aghur, O'Rabi-Hah, Sagi-Aghur, Wuh-Hutat and Haudon-Nubu, kama-tuh-Hutto, Aschad-Yorat-Wahr-Aghur. He said, Yes, it is like that. And there is no Muslim who is afflicted with any harm until even a thorn and what is above that, by which he's harmed, except that Allah will expiate his sins from him and his sins will be shed from him in the same way that a tree sheds its leaves.
So just as we see the tree around about now in autumn, we see the trees just rapidly, the trees fall off, then in the same way, these affairs which afflict the Muslim, then his sins fall in the same way. So Shail-Khatun-Wahr-Aghur, he says, These two hadiths, these two hadiths of Abu-Saiid and Abu-Korera. And likewise Ibn Mas-Uud, within them is an evidence that a person's sins are expiated by whatever these things that were mentioned, ham, which is anxiety and nassab, like an illness and grief and sadness and so on and so forth. And this is considered to be from the bounties of Allah.
So the fact that this is the case that Allah expiates the sins of a believer by way of the worldly discomforts and pains and the affairs of the mind and the mental such as grief and anxiety and like was the illnesses, the physical pains, whether to do with from within the body of illness or whether to be from outside, then all of this is from the bounty of Allah, in that he tests his servants by way of calamities so that they are an expiation for his sins and the shedding of his sins. So this is the Niyamahr, and this is how the people of imman, the believers, they look at these things which a person is afflicted with. The shaykah was not to say, well, in Sanofi haditha, the Yum-kun-Wahr-Aghur, and the Yab-kahr-Aghur, and the Yab-kahr-Aghur, this is a reality that Shaykahr is mentioning, that a person in the life of this world is simply not possible, that he will remain forever happy. This is simply not possible in this life.
And as the shaykahr says, well, on one day, he is made happy on another day, he's made sad, and on another day, something comes to him, and on another day, it doesn't come to him, meaning things of the world, you know, possessions and things like that. And he is also afflicted with calamities or hardships within himself, in his soul, and likewise in his body, and likewise from within his society, within the society, there are calamities or reflections that come to him from the society, and afflictions that come to him from his family. And so therefore these afflictions or hardships or calamities, they cannot be a person, you know, they can't be enumerated, which afflict a person, right? So this is just a fact of life, a reality of life, the idea that you can live your whole life just in pleasure and happiness.
This is not true for anybody, not even the prophets and the messengers, and this is not true. And every person, there is no doubt that he will be afflicted from all the different sources, you know, from himself, from his soul, in his body, from his family, from the society, in all these different ways. However, he says, we're lacking enlightenment and alludes to the hadith that we discussed previously. We're lacking enlightenment, and we're going to be able to look at the same thing as the same thing as the same thing as the same thing as the same thing.
However, how does the believer look at these facts of life? He looks at it from the point of view that everything that comes to him from the decrees of Allah, SubhanAllah, Allah brings to him, then it in all of it is goodness. Why? Because he understands that the calamities are in fact a mere bounty.
Why? Because through them, his shortcomings, his sins, you know, they are washed from him, they are shed from him, they are expiated from him. And so he alluded to the hadith in which the messenger of Allah, Salaw, SubhanAllah, said that indeed how amazing is the affair of the believer in all of the affairs of the believer that is good. And this is not the case for anyone except the believer.
If some harm afflicts him, if some harm afflicts him, he is patient and that is better for him. And if something that pleases him, something good comes to him, then he is grateful and that is better for him. So when he is afflicted with an affliction, then this grief or sadness or worry or anxiety, which comes to you, the shayk says, do not think that this is just, you know, whatever it might be, that it's like a mental anxiety or a physical thing. Don't think that this is without any purpose, that this is common gone and it didn't have any purpose.
He said, rather, you will be, there will be in its place for you, that which is better. Why? Because your sins will be shed in the same way that the leaves are shed from a tree and this is from the bounty of Allah. So here the shayk is reminded us of the way that we ought to be thinking, which is that every calamity that comes to you don't think it's purposeless until even as we see in hadith, something insignificant that you, you know, like a splinter or a thorn or something and it momentarily, it gives you some pain and you pay no attention to anything, that's just nothing and you forget about it.
Even those things don't think that they are actually without purpose. Every last thing that happens to you, which is like that, there is a purpose in that. And this is from the Nithma from the bounty and the favor of Allah, SubhanAllah, and this is not for anybody else. And this is why, again, the way the believer who believes in Allah and the last day, and the resurrection and Allah put him here for a reason, for a wisdom, it is only the believer who has this outlook in life.
As for the nonbeliever, the non-muslim who does not believe in the hereafter, does not believe in the resurrection. And this is why these people are unable to handle the hardships of life and the calamities in life and they do not have the resilience that you see with the people of iman. And we mentioned these examples previously that, you know, if you compare between, you know, the general belief and conviction that you see within Muslim populations, especially those being put to trial, for example, those in Palestine who have the houses demolished and they lose all their family. And you see videos going round of amans saying that this is from the decree of Allah and this is my home, I will remain here and, you know, and to accept this is from the Hid and from Qadar.
And he will get on with life. Whereas if you come to these Western societies and you have many, many examples of how they've devolved, where, and I've given this example many times, that someone, you know, someone's dog dies or someone's cat dies in the commit suicide because they've got nothing to live for after this. Or someone didn't get the validation on social media, you know, from their peers. So they, you know, young kid or something goes in, hangs themselves or kills themselves or this or whatever.
And, you know, all the other calamities in life that you have, such as loss of wealth, a loss of life, illness and things like that, then you see how weak and fragile these, the people in these societies are because they have nothing, you know, you have nothing really to live for beyond the life of this world. Right? And, you know, and this is why that again, the people of iman, they see these things as the bounty from Allah subhanahu wa ta'ala. And so this is our outlook, right?
This is how we look at every single calamity. Now, from this point from point onwards, for the believer, the Sheikh mentions an important point, which is that when a person has patience and also he has anticipation of reward, then here now, there's an extra reward, right? So think about it. First of all, there's the expiation of the sin.
This is the bounty from Allah subhanahu wa ta'ala, that any pain, any suffering, any hardship, whether it is to your soul, whether it is to your body, whether it is in terms of like possessions or anything like this, first of all, there's expiation of sin. And that's the Nirmah from Allah subhanahu wa ta'ala. However, a believer can attain something more than that. And that is when he adds to this, he has patience and he has al-e-tizab.
And al-e-tizab is that you anticipate and you're looking ahead and you expect and anticipate reward from Allah subhanahu wa ta'ala. So now you are, the calamities now have two benefits. There are two benefits, but not everybody gets both benefits. Right?
So the Masaib, as the shiks is, the kunwala will change that they are, you know, they have two angles. First of all, when a person is afflicted, he remembers the reward and he expects and anticipates reward for the patience that he shows for this calamity. And so therefore, there are two benefits here, the klirul dunub, the klirul dunub, expiation of the sin which you've explained, and wasiyyah the dulhasanat, and an increase in good deeds. Right?
So this is for the believer who, for example, so really we have four levels, so to speak, or a few levels, so to speak. First for the people who lack iman. Right? So everything to them is just like punishment and affliction, and this and that, and there's no meaning, no purpose, no benefit, no nothing.
And this is like a life of misery and a downward spiral, whatever. Then you have the people of iman and they understand, who have this understanding upon knowledge, that every little thing that we mentioned from the six things that were mentioned in the hadith of, you know, wasab and nasab and ram and ham and other, to the end of it, that all these things that they are meaningful and they are from Allah's bounty, that he makes your sins be shed like the leaves are shed from a tree. Right? So this is the first thing.
And then if he adds to that, so some Muslims, they understand that. Right? And so, you know, they just have sub-up, they have patience because by necessity, you're forced to have patience. So that will still be expiation of sin.
Then you have others who they think beyond that, and then they actually think about it, and they anticipate, they know that if they have the sub-up and they anticipate reward from Allah, this will now be an increase in good deeds. Right? So the basis of the different levels of people. Now, at times, sometimes the shayk says, so that's the first situation.
Another situation is that sometimes a person might forget all these things and he might be of a constricted chest, he becomes disturbed and, you know, becomes frustrated and he forgets to have that knee, that intention of a disciple, ajar, right, of anticipating the reward from Allah's ability. So it doesn't come across his mind. And so in that case, what does he get? He only gets the expiation of the sin.
Right? So he still benefits and this is from the bounty of Allah's ability. Ah, he still benefits. He's not deprived of anything.
But he misses out on that additional reward just because he did not have the knee that when he feels some physical pain, he has sub-up and he thinks, okay, I'm going to do this for my benefit. And now I anticipate and I expect, you know, reward in the hereafter. Right? So that knee is not present in his mind.
He just gets over the pain, the affliction, and that's it for him, just the expiation of the sin. So the shayk then says, so therefore we have basically the situation that a person, his sins are expiated, you know, his sins are removed. But without him receiving any actual reward. Right?
So this expiation of sin and then there's actual reward as well. So he's missing out on the reward because he didn't let me know. And we say and let me just a bit, let me just a bit, let me just a bit agile. So after this, the shayk was on to say it is desirable, necessary for a person that when he's afflicted with something until even it is a thorn, you know, that or a splinter or something like that of that nature, he remembers and he anticipates reward from Allah.
He has this knee here and so that he is basically rewarded on top of having his sins expiated. So finally, the shayk says in concluding these hadith collectively that all of this, what this indicates is the nirmah of Allah, the bounty of Allah, the fact that Allah is generous, his is noble and generous, he has a Jew then Karam, this is from his nobility, from his great generosity and in that he tests the believer and then he rewards him for the actual test. Are the rewards him or he expiates something from his sins and for Hamdulillah, he's from the tremendous bounty of Allah Subhanahu wa ta'ala. This brings us to hadith number 39 and this is a hadith of Abu Ghorera, or the Allahu anhu who said, Hala Rasulullah, he's Salallahu aliyosalam, Manuridilah, Hihi Ra, Yousib Minah.
So the messenger of Allah, Salallahu aliyosalam, he said to whom, so ever Allah intends to show goodness, he will afflict him, he will afflict him. And the hadith can also be read in another way, Yousab minhu, which is in the passive sense, which means that he will be afflicted. And the difference between the two, the shiks is that Yousib minhu, meaning this is an action of Allah Subhanahu wa ta'ala being mentioned specifically, which means that Allah, and Allah, Yousab, Diro Ali, Al-Massarid, Hatta Yab Thal Ya, Hatta Yab Thal Ya, Hatta Yab Thal Ya, HU-Bihah. So this means that Allah from his decrees will decree upon him calamities.
To see, is he going to be patient or not, to test him to put up the trial? Is he going to be patient or not? Or it can be read, Yousab minhu, Yousab minhu. And he says, for here, Am, Yousab, wou minhu, lahi, wou minhu, yari.
So here, the meaning is more general, it simply means that Allah will afflict him through his decrees or it can mean that he will be afflicted by others, which also is from Allah's decree, obviously, but it's a more general way of speaking of afflictions more broadly. What is the first one refers specifically to Allah, his act of decreeing and bringing the calamity to the servant. In any case, the shiks is that this hadith really is to be understood in light of the previous hadith because it is said to whom, so ever Allah intends to show goodness, he afflicts him. Now, this hadith is to be understood in light of the previous hadith and that's because not every person is, you know, Allah intends good for that person by bringing calamities to him, right?
This doesn't apply to everybody and everybody has calamities brought to them, whether he's a disbeliever or a hypocrite or a believer and even among the believers they may be those, you know, depending on their state and condition and so on and so forth. So this hadith has to be qualified by other hadith because many calamities afflict people, but there's no real benefit in that for them. So he says, for far you sabboon, be massar, be careful. For example, you see that the unbelievers are afflicted by many, many afflictions.
Womar hada, yabhaunah, ala kufrikim, hatta, yamutu, alihi, right? And they remain upon their disbelief. They don't benefit anything from these calamities, they don't make them think and reflector. And so no doubt will help with that, be la shiks, lam yuri, de la hobeim, kira.
Right, there's no doubt that in bringing these afflictions calamities, Allah did not intend to show them goodness. However, what is the Murad? What is the intent to la kindal Murad? Myuri, de la hobeim, heheirah, for yosebo, minhou, for yosebo, ala hai, hai, al massarib, but in a dali kamenal, karee, lahou.
Right, what is intended here then is the one whom Allah afflicts with something, he has patience upon these hardships and calamities that for him, that person, there is the goodness for him, that which Allah intended for him by way of the calamity that he brought to him. And she goes, and this is because we've already mentioned from the previous two hadith that by with these calamities, the sins are expiated and the sins are shed and no doubt this is this comprised as goodness for a person. She goes on to mention that these calamities that we are afflicted with, they are worldly afflictions. They will end all worldly afflictions.
They come to an end, right? Meaning that they don't persist forever. And every time the days pass over the mussibah, the calamity will become lighter. The calamity will become lighter and lighter and lighter.
As the days pass, however, the punishment of the hereafter is will be continuous. That will not expire. That will not end. Will you be there?
And so therefore, if I either care for Allah who, if you have a little mussib, sarad ala ala ala ala ala ala ala, which means that from all these angles, even the calamity when we think about it, calamities of different types, so much short lived, a few seconds of pain in some cases, some illnesses, they last longer, but nevertheless, these calamities always come to an end, either, you know, either like before you pass away, so it's like a temporary hardship or calamity or reflection, or it could be that you die by way of it, but that calamity has come to an end for you. It's not perpetual, it's not continuous, right? And this is the nature of calamities that they always come to an end. This is why one of the salaf, it is narrated from some or one of the salaf who said that everything, everything starts small and grows except the calamity.
Because the calamity starts big and then it becomes smaller and smaller and smaller. So it's the opposite for the calamity. The calamity always starts something big. It's a big affliction, right?
Of different types, some trauma, some grief, some anxiety, some accident, some affliction, some illness, whatever it might be. So it starts off big and then it slowly dissolves and dwindles and becomes smaller and smaller and smaller until it becomes something becomes nothing. So this is the way that calamities are seen, that you get over it at the first hurdle and the rest becomes easier. And so this is the end of the discussion of that hadith.
This brings us to hadith number 40. This is hadith of Anas, Bin Malik, Adiyo Rouhani who said, par la Rasulah, he's the Lord of Israel, la yataman, nehana, ha'adokum, almaoot. the door in asaba. But in Canada, good, in Canada, good, da fa'ilain, phalil, ya'ul, al-al-al-al- salaam.
He said, Let not one of you wish for death, do not wish for death. Due to a harm that has afflicted him. And if there is something that he should say that he should do, then let him say, O Allah, Allah, Allah, Allah, keep me alive so long as life is good for me. And take my soul, if taking my soul, if death is better for me is good for me.
So this hadith, the Prophet, so long, he prohibited a person from wishing for death, right? It's prohibited to wish for death on account of a hardship that has come to him like an illness or an accident or something, some of the type of calamity. And if she says, that this is when a person is afflicted with something, he's unable to bear it. And then he starts wishing for death.
And he says, Oh, my Lord, cause me to die. Oh, my Lord, cause me to die. Right? He might say this verbally.
You might say, scream out with this, you know, Allah, take me, please take me, please take me from this. I can't bear this. You might say verbally, or he might not say verbally, but he wishes it in his heart. So it's like similar, even though you don't say it, but you're still wishing if only Allah will take me or please take me.
So I, in either way, a person does it with his tongue or he does it with his heart. And so the Prophet, he prohibited from a believer from doing that from falling into that. And he said, La Yataman, Nayanna, Hadukumul, Mount, Lebourin, Asaba. Because why the she says, because there could be something good for him in this, like he shouldn't wish for something, because obviously he does not know in which there could be actual good for him.
And the she says, if a person was to say, Allah, I'm in the Allah, Sabar Ali, Allah aid me, assist me in being patient over it. And so that Allah will then say, you know, aid that person and he has patience, then this will be good for that individual. But as for when he wishes for death, he has no idea. He does not know the decrees of Allah, so Pan-Mut-Allah, he does not know what is in his destiny, what Allah has decreed for him.
And you know, it's not the case that death is ease, like a rah, meaning that you like an hour, a free from the world and you escape the world. No, this is not the case for every person. You know, many people might think that death is an escape and now he's relieved of the calamity of life and I'm finished and done. And no, because you don't know what comes after, you know, after what is after life.
And as the she says, Al-in-san, A-r-b-may-ay-amut, for your muthu-ilah, or uhu-b-b-t-in, one year, will be there. A person might die and he dies to what? To meet his punishment and to the punishment of the grave for things, for sins that he did not repent from, for things that he was neglectful of, right? But if he remains in the dun-ya, he has time to think, to reflect, to repent, to turn back to Allah, to take stock of his situation, this would be better for him.
This is why we see in this hadith the messenger of also, he prohibited a person from wishing for death or craving for death or wanting death, just because of some harm that basically came to him. And the sheiklin asks, how therefore can a person, like we find these some people, one year, will be there, for ke-fabe-man yer-kottul nafsar who is an Azilabhiid dor, how then when a person actually kills himself, right? So this is worse. If it is prohibited from asking Allah to take your life, to saying that verbally or to wishing it in the heart, then how much more severe of a prohibition is it therefore for you to actually take your life yourself.
And the sheik says, sadly, kamayyuja d'in bakdil hamqah al-a-lal-a-dina, ili'nazilabhiim-wul-buh-dawiip. Some foolish people, when some hardships befall them, then what do they do? They kill themselves in different ways, they eat a poison, they stab themselves, they cut themselves, all these different ways. These people have not relieved themselves of anything.
They've just hastened towards their own punishment. Why? Because phalam yer-sariro, and they didn't attain rest or comfort from life at all, rather they've woliyawl-bih-la in dakkalu min adar bin ila-ashed. Right?
So they've just gone from one punishment and affliction that they were in, that they were not able to have patience upon, then they took their lives only to go to another punishment, which is even more severe. Why? Because the punishment for suicide is very severe indeed, you know, to despair and to take the life to take life, because life is sacred, it is sanctified, and you're not allowed to take the life without any due right. And the sheik says that le'an-la-dih yer-sariro, yer-sariro, yer-sariro, yer-sariro, nua-dad-nah-xariro, yer-sariro because the one who takes his own life, then he will be punished in the hereafter, in the hellfire, in the same manner with which he took his life, in the hellfire forever.
And, as obviously here, h plydun, moha-dingfiyha ab Ada as this scholars explain, this does not mean for eternity, but it means for a very, very, very, really long time, because, obviously, it's a major sin. And it's not something that expehals you from theopia of the photograph now, but the wording has come in that way, with such severe punishment with those words, to, of the gravity of the sin and to make people keep away from it. And he mentions the Hadith of the Prophet, where he mentions that if he killed himself with something of Ayyidmād like a knife or something like that, then on the day of Jijmān, in Hellfire he will keep stabbing himself in Hellfire, taking his own life. And likewise if he killed himself with poison, then likewise in Jahanam he will keep doing the same thing.
So he mentions that Hadith which eludes to that. So therefore the shikis were a rule, I say if the Prophet, Selah, or Selah prohibited a person from wishing for death due to some harm that came to him, then it is even greater, that he actually kills himself and you know he, we ask Allah for, for power, for protection. However he says the messenger of also Selah, whenever he prohibited something, and this is what we find in the Sharia from the guidance that whenever he prohibits something, then it is from his way and from his practice to bring something as a replacement for that thing, from those things which are permissible, from the things which are mover. And in this case, and this is also the way of the Quran, that is a principle in the Quran, the Quran, probably something, YAH YAH YAH YAH YAH and she gives an example of this principle in the Quran.
In this Ah YAH in Surah Al-Bakah Allah says, as a wajal, oh you who believe, do not say, meaning do not say to the messenger of Allah, Allah, Allah, is the word that simply means, it means listen to us, listen to us, wa kulu wa kulu, wa kulu, and dorna, but instead you should say on dorna which means wait for us or give us attention or attend to us. And the reason for that is because is because the word ora ina, the word ora ina, is a word that in the language of the YAHud, even though ora in Arabic it's a good word, it has a good meaning. It means listen to us and but the YAHud in the language of the YAHud ora ina is a word that means oh fool, oh foolish one, right? So when they saw that they said to themselves and they left among themselves, they said that before we could make fun and mark the messenger in secret only.
But now we can do it openly because we see these people addressing the messenger of Allah by saying, ora ina, in our language it means something else, it means oh fool. So we can now go to the messenger of Allah and openly say, ora ina, inwardly they are laughing between themselves. So it was prohibited for the companions to say ora ina for that reason and instead they were given an alternative and that alternative is ungo rah, which means attend to us, look at us or give us attention or with that general meaning. So this is one example and the companions had been wahath, he was from the companions who understood their language and what they were doing and what they were intending and what they were saying and then we came and told the messenger of Al-Sussalam and this ayahu was subsequently also revealed, forbidding the companions from saying that.
Likewise, when the Prophet Sussalam, when someone came to him with dates, like this is another illustration of the principle, they came with some dates and there were good dates and he said, are all the dates of Heba, like this, the dates from Heba, like this, and they said no, no by Allah or messenger of Allah. Indeed we buy these dates for, we buy one star of dates, one measure of dates of this, for of these superior dates by two measures of inferior dates and we buy two measures of these dates by three measures of the inferior form of these dates. So the messenger of Allah, he said, do not do that, however you should sell what you have meaning of the inferior dates for their hums. Once you've got their hums, then you go on by with the their hums, the superior quality dates and this is in order to avoid falling into riba, into usually because this now is what we call the riba al-fadul, which is the usually of excess.
This is where you are not allowed to exchange different amounts of the same thing, golden gold, silver and silver and then included in the dates for dates, you know, allowed to do that because this enters into like the usually or the interest. So, and in this case it is like same dates, but good quality for poor quality in different amounts, right? So the messenger of the sally prohibited that, you told him, do not do that, but then he gave them alternative. He said that buy those dates or sell those dates, sorry, with actual, you know, money with the their hums.
And once you've got their their hums, then go and then buy the other dates using the their hums. So the point being, in these examples that have been given, we see a principle which is that if the Sharia prohibits you from something we find in many occasions, that it will give you an alternative from those things which are which are permissible. And so likewise here, in this example, when the messenger of also me prohibited a person from craving and wishing for death due to some hardship that come to him, so he prohibited from that. Do not say that, do not wish that in your heart, but instead say the following.
And he gave this application, Allah, Mahinih, Makanatil Hayyadul, Heil Ali, what the wafani is, Akanatil wafar to Heil Ali. He should say that, right? Meaning that he is like is not asking for death, but he's attaching it to the knowledge of Allah and he's saying, oh, Allah, if life is good for me, if it is good for me to remain alive, then will it for me keep me alive? And if it is better for me to die, then you know, take, take, take my soul.
So he's not actually wishing for death, and he's not asking for death, but he's leaving it to the other of Allah, to the ill of Allah, to the ill of Allah, to Allah, and he's making us application. So in other words, the messenger of all the sussam, he opened this door for you, a door which is Salim, Babun Salim, right? This door here is basically, it's the door of goodness, as opposed to that one where you are asking and wishing for death. Here you're attaching it to the knowledge of Allah and the kadra of Allah, and in other words, the shiksis, wakalal insan, fihi amra amra hu ill Allah.
Here he is entrusting his affair to Allah, because a person does not know the unseen, and so therefore he entrusts the affair to the one who knows it, which is why he makes us application. So the shiksis that to ask for death and to wish for death is hastiness from a person, you know, he wants Allah to cut his life short, and maybe he will be prevented from goodness that otherwise would be would be in his, you know, destiny, and maybe it will prevent him from tober, doing more righteous deeds. And so that's why he mentions in Hadith that, mamin, mamin, may ye tin ye mouto illa nadim, for incana, mursinan, nadiabah, and nahiabah, yakuna is dead, for incana, mursi, and nahiabah, and nahiabah, yakuna is dead. Right?
So in this hadith, he said, as is related from the hadith, as is described as the messenger of all sussam, he said in the hadith, there is no person who dies except that he will have remorse. He will be remorseful. So if he is from those who do good from the righteous people, then he will be remorseful that he did not do more righteous deeds. He will like wish if only had done more deeds.
And if he was someone who was, you know, did evil, then he will be remorseful that he did not basically repent and take a stop of a situation. So either way, both will have remorse, even the one who did good, he will be remorseful thinking if only had did more good, if only had took more, you know, like more opportunity for my time and did more good. And the one who fell in, who died sinful, he will think if only I had repented. So there will be remorse for both types of people.
Now, Shikwosun too mentioned some of some issues that are raised with respect to the hadith. He says, if someone says that in this hadith, we say, oh, Allah, take my, you know, cause me to live so long as it is good for me and take my soul if you know that it is better for me. So Shikwosun mean, or him or Allah, in answering, you know, when a person might be a question, how can a person say take my soul if you know that death is better for me? He said, yes, because Allah supine with Allah, YAH, YAH, because Allah knows what will happen and you do not know what will happen.
He mentions him in Ayad, Kula YAH, Allah, Mooman, for some hour to wallard the labor, Allah, say that none knows in the heavens and the earth the unseen except Allah. And he mentions that I likewise, wa mata drinafson, mata drq siburada, wa mata drinafson, be ayi yarrin, tamut, no soul knows what it will earn tomorrow and no soul knows in which land it will die. Right? So you as a creature, as a great being, you do not know what will happen in your life and you don't know whether it is going to be good for you or whether death is going to be good for you.
Right? But Allah is the one who has all that knowledge. And this is why when a person makes Duaar for another person to increase in his lifespan, to increase to give him a lengthy life, that he should also add to it, he shouldn't make it, you should say, you should say, you'll have to long your life, you'll have to long your life, you'll have to long your life, because again, no one knows the unseen except Allah, so I don't tell her. So the Duaar that should be made is, along the lines, Allah, Allah, Humbah, Allah, Humbah, Allah, Haddahi, right?
You should be mentioned with the thing at the end, may Allah prolong your life upon his obedience. May Allah prolong your life upon goodness. May Allah prolong your life upon righteousness. Right?
So when he makes that Duaar, it isn't say, may Allah give you a long life. But he mentions to it that which is part of a good life, a wholesome life, which is Allah's obedience and so on and so forth. Then likewise, he mentions another question that might be raised about this Haddith in his application. He says, in the Quran, in the Hukad, Taman al-Mouti, in the Quran, He said, So someone might say, okay, well, why did Mariam, the daughter of Amran, Ali Himasalam, why did she say, will be to me if only, you know, if I only died before this and I was something forgotten.
So how can this take place given that it is prohibited? And so the shayk says that we say, first of all, it is necessary for us to know that the legislation of the people who came before us, that it is different to our legislation, then it's not a proof. So this now does not become a proof because our legislation, our Sharia has abrogated all other religions and legislations that came before it. So therefore it becomes not an issue.
However, secondly, Mariam, Ali Salam, Lam, Taman al-Mouti, she didn't actually wish for death. In this wording, this is not a wish for death, in this wording. However, what she did say is that she wished for death that she had died prior to the fitana, this fitana, this issue that this predicament that she found herself in, that, you know, that even if she lived for a thousand years, right, that she's making the wahihi that she would have died before being faced with a trial like this, right? So it's not actually wishing for death, but it's wishing to be saved from the trial, from the tribulation, that if only I had died before this and I would not be now faced with this predicament and this situation that she's in, and meaning al-Muhim and meaning and tamut, be la fitana, that she died without this tribulation.
The same example of this is the same, the use of Ali Salam, when he said Antiawali ifidunja wa l'ahirah, tawaf Krani yi muslimann wa alhekonig, be sadihin, right? He said, you are my hali, you are my protector, in this world, and hereafter, take my soul, make me die as a muslim, and put me alongside the righteous. Right? So this is not wishing, the meaning of this question is not wishing for death and asking Allah to take, you know, but it is simply, oh yes al!
And yet to Allah make me die upon Dohid. Allah make me die upon Iman. Allah make me die upon Ikhlaa upon sincerity. Allah make me die while you are pleased with me.
While you are pleased with me. So here these supplications, nothing wrong with these supplications because you are not actually asking Allah to take your soul. You are not asking for death or whatever. You are just asking Allah to take you in a certain hall, in a certain situation that you want to be taken in that situation, which is a situation which allows pleased with you.
Then the she goes on to say that again a person we must distinguish between a person who wishes for death due to a calamity or a hardship and between a person who asks for death upon a certain Sifa, upon a certain characteristic. There is a difference, right? This is the difference between these two situations. The first one, some calamity comes to you, you can't bear it.
It's difficult. You ask Allah please take my soul, please take my soul, you take me away. This is prohibited to say it or to wish for it. But as for wishing for death, dying upon a certain state, Sifa, Allah make me die upon Iman.
Make me die upon Ikhlaas. This is not the same as that. This is simply you asking Allah that when he takes you, when he makes you die, whatever that is your degree, that he takes you while you are upon a certain state upon righteousness upon Iman. So this is the difference between the two and the Prophet Assalam.
He prohibited the first, he prohibited the first that a person should ask for death in these calamities. As for the second, then there is no harm in doing that. That is fine. Finally, the Shih finishes the discussion of the hadith by saying that the benefit of the hadith, which is that your sins are expiated.
And likewise, your rank is raised because you gain more good deeds because you have the niyyah of the Serb of anticipating reward. So therefore, why would a person, why would he want to wish for death? He is losing the benefit. And then he finishes with that hadith that we mentioned earlier on, Ajayaband, the Amril Mothmin, in Amrahu, Koolahu, Hoorayir, Walisa, Dhaka, Lyahadim, Iluril Mothmin.
How amazing is the affair of the believer? In all of his affairs, there is good. And this is not the case for anyone except the believer. In Asaba, Todarah, Sabar, Vakanah, Kheralah, when we are in Asaba, Todarah, Shaka, Vakanah, Kheralah.
That if some hardship comes to him, he is patient and that is better for him. And if some good, something that makes him happy or pleases him, comes to him, then he is grateful and that is better for him. So the believer, Walmothmin, Alakuli, Hoorayir, Wal, Vakarah, Vidarah, Al-Fisarah, Al-Fisarah. So the believer in all of his affairs, he is always in a good situation.
As we mentioned at the beginning of the lesson, in all of his situations, the believer is always in goodness. And this is why the believer always has a positive, optimistic outlook in life, in everything. And he's not shaken by calamities, by hardships. And he knows what their purpose is.
He knows that they are a Nithma from Allah, Subhanahu wa ta'ala. And he will have two things. He will either have an expiation of the same, and if he has the Nihya of anticipation of reward, he will also have a raising of his rank and an increase in goodness. So this is a tremendous Nithma.
And when we read these Ahadeeth and we understand these Ahadeeth and we understand the bounty of Allah and we believe in the kadra-vala, all these things, it makes the believer to be resilient and strong and optimistic. And this is how a believer should be, which takes him through the trials of life very easily with Allah's permission. So with that we conclude, I will listen there for today. Walhamdulillah, Al-Alamin, wasallalalah, who Al-Alaminah, Muhammad, wasalah, early, wasahi, Ajmai.