Book of Zuhd From Sahih Muslim #03
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Channel: Ali Albarghouthi
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AI Generated Summary ©
The importance of not entering certain areas until punished and not being aware of the consequences of their actions is emphasized. The punishment system of Allah's punishment is designed to prevent harm to their environment and elevate their need to pray and fast. The speaker emphasizes the importance of spending money on one's own health and life, rather than risking their own life, and encourages individuals to be realistic and not engage in collective duels. The expansion of the Prophet's mosque is also discussed, along with the desire to own a home and avoid getting in trouble. The importance of building a house for oneself and personal involvement in the process is also emphasized.AI Generated Transcript ©
So
we're continuing
the grace of Allah
explaining the hadith from the book of Zohd
from
Sahih al Imam Muslim
And
in this hadith,
rasulullah sallallahu alaihi wasallam
said li'ashabil hijri,
meaning
on his way
to Tabuk,
alaihis salatu wasalam with the sahaba, they passed
by
the dwellings
of the people of Thamud.
Right? The people of Salih
alayhi salam.
So he said about that, he said,
He said, do not enter the dwellings of
those
punished people
unless you are crying.
But if you are not crying, you do
not enter their dwellings
or you will suffer what they suffered.
And
in the following hadith, Abdullah ibn Umar,
who is the same narrator of the first
one,
he
said He says we pass by.
So the prophet
said
which is similar
to what he said in the first narration.
And then he adds,
Then he rushed his camel
until he left
their dwellings.
So here the prophet, alayhis salaam,
passing by their
city,
and that is a city where they were
punished.
And so he, alayhis salaam,
is saying that if this is an area
that Allah had punished, he had destroyed the
people,
that this is an area of Allah's anger,
of Allah's wrath,
of Allah's vengeance.
This is an area of disobedience,
of unrepentance.
Right?
This is not a good spot to be
in.
Right? So on on earth, there are good
spots to be in, the houses of Allah
or places
that Allah loves,
Mecca and Medina,
Al Quds,
or places of obedience in general. And there
are places of disobedience,
places of disbelief.
And the worst among them all are places
that Allah, azzawajal, were so angry with the
population
that he annihilated them,
finished them off completely.
So he alaihis salatu wasalam is saying that
if you're to pass
through their
city,
you can pass only with one condition. What
is that condition?
You need to be what?
Crying.
You need to rush. You cannot just,
stay behind. You can't take your time. You
need to rush. But also when you enter,
you need to be crying.
Why crying?
What does it show when you cry?
It shows
that you are aware that Allah
destroyed the population
right here.
You're aware that he was angry,
that you fear his anger to be to
being reproduced
in that area because this is not
a good area to be in.
What if it were to repeat?
See you're aware that Allah got really angry
with the people, so you're afraid of his
anger.
You're afraid of his anger when it comes
to you.
Like what if Allah a zawoodal were to
be that angry with me and he will
punish me for my own sins?
What if Allah Azzawadil were to look at
the population of earth today and punish us
all for our own sins?
So that fear of Allah Azzawadil
would cause a person to cry.
Or you could cry for humanity
that they are so displeased Allah
that they deserve that
faith. So you could cry for them.
Or you also yeah. And so this is
a crying out of mercy.
Right?
Or you could also
cry
so that Allah could spare you
their fate.
So you're crying in repentance
and you're crying also perhaps in gratitude
that Allah azzawajid had spared you so far.
So he said if you are not crying,
do not enter
their city.
Why? Because if you lack that sentiment, if
you lack that emotion, if you lack that
reaction,
means that you are cold hearted
and that you are distant from Allah
and you're callous when it comes to the
prospect of Allah punishing you, you don't care.
And if the heart is that cold and
if the eye is that dry,
a person is closer to Allah's punishment than
his
mercy.
So if you're not gonna
be worried about your faith, if you're not
gonna be crying
especially in the location like that,
then maybe something like that will happen to
you.
So the fear of that repetition
should push you to cry.
And if you cannot
cry,
then pretend
that you're
crying and rush
out of that city. So that what it
is what he did,
Alright? He rushed his camel so that he
could leave this place as soon as possible.
So a place like that or any place
similar to it, if we are aware of
any other place, not only the place of
the people of Thamud, but any other place
where people got punished by Allah,
that place is not a place that is
supposed to be a destination.
Okay. It should be avoided.
Now connected to this,
Abdullah
ibn Umar
Akbarahu
Ananassa Khbaranafi
Ananassa.
So in that incident,
something else happened.
That is when the people with the prophet,
they
entered al Hajr, which is the land of
Thamud.
And they did that ahead of the prophet,
alayhis salaam, so they reached ahead of the
prophet.
They drew water out of their wells
of the city.
Right? They're traveling,
so they needed water. So they got water
out of the well.
And they made dough with it, so they
were getting ready to
bake, make bread, to eat.
So the prophet, alayhi, sallam,
commanded to spill the water that they got,
And they feed the dough to their animals.
And if they wanted water, they should get
water from the well that the camel used
to drink from.
So that water is tainted.
Alright. That water is tainted. Otherwise, the prophet
alaihis salaam would not have told them to
throw it away.
Meaning this sin polluted
that water.
Allah's punishment when it came down, it contaminated
that water. You're not supposed to drink from
it.
So you see the effect of sin?
It's not restricted to you.
It affects your family.
It affects your food.
It affects your house.
It affects your vehicle.
It affects your neighbors, and their sin affects
you.
And our collective sin affects society.
So if you want
prosperity in any society, if you want prosperity
in your house,
if you want health and wealth and blessings
and all of that, you don't disobey Allah
azzawajal.
But you don't go ahead and disobey him
and expect blessings.
So Allah's punishment
and their sin polluted this water.
So it's not fit for consumption,
at least for not for the believers.
And even the food that they made, the
dough that they mixed,
he said you don't consume it. You feed
it to your animals.
What's the only
water that they could drink from?
The water of the camel.
That was the miracle of Salih
alayhis salam
because they told him, right, if you could
bring out
from this big boulder, big rock,
a camel,
we will believe in you.
So he said, are you sure? And they
said yes. And he prayed to Allah aza'udal
and that happened.
Right? Out of dead rocks
comes a living animal,
Not birthed in any way, just comes out.
And it is said, wallahu alam, that it
is of
a great stature. A big animal, not just
like any regular camel, but it's a big
one.
And Allah
said
and told us in the Quran,
That is you alternate in drinking from the
well.
So the animal,
right, that camel, which is big in size,
has its own day.
It drinks from the well,
and it is said it used to finish
it.
That's how big it was.
But they could on that day milk it
and drink from that milk.
So they couldn't
take water on that day, but they could
the next day.
After some time they got tired of it,
they killed it,
and that was the cause of the punishment
that Allah ahsanul send them. So he says
he could drink from the well that the
camel used to take from, but not the
rest.
Right?
So this again tells you,
right,
that
if Allah
loves something, there's barakah in it.
And if Allah
hates something,
less and less barakah
resides in it until all of it leaves.
So this is something, subhanAllah, to keep in
mind
that whatever country you are living in,
whatever profession we are seeking, whatever company we
have around,
if that thing is pleasing to Allah,
you will see its effect
on you internally and externally.
And if it's the opposite, you will also
see the ill effect of that on you
internally and externally.
So a little bit of halal has more
barakah than a lot of haram.
And someone that you wanna marry
who has a man
but does not does not have striking beauty
or does not have overwhelming wealth
is better
than the exceedingly beautiful and exceedingly wealthy, but
who lacks iman
because they will lack in their life and
in their decisions.
And this also tells you about locations in
general.
That is, if you wanna settle, if you
wanna visit
a place
or inhabit a place, what place should you
visit?
Where should you live?
A place that is more pleasing to Allah,
a zawdul.
But if you visit
or live in a place
that displeases Allah,
it is most likely that you will
absorb that disobedience
yourself because that's your surroundings.
Right?
The
following hadith,
Abu Huraira
reports from the prophet alayhi salatu wassalam that
he said,
He said, alayhi salatu wassalam,
the provider
for the widow
and the
poor
is like the who
does that for the sake of Allah
unlike
the one who prays at night at night
without interruption,
unlike the one who fasts
without breaking his fast,
meaning daily.
The one who provides, earns money,
and he spends on and he takes care
and he suffices
the poor
and the widow.
So al Armala here mean could mean the
widow, a female widow, meaning someone who lost
her husband,
has no supporter now.
It used to be her husband, but now
she has none.
Or it could be someone who never got
married
and does not have a supporter,
a male supporter. So Armada is a female.
So whether married previously or not, she has
no one to support her and the poor.
So he said if you are the one
who is supporting them,
taking care of them,
earning
in part
so that they could eat and drink and
have a shelter.
If you're the one who's doing this, you're
like a mujahid.
This is jihad.
And this is like someone also who
prays it care of if someone does not
come forward and say it's me who's gonna
be taking care of them.
How is Allah gonna elevate
their need
unless He elevates
the reward for that need?
So Allah is telling you,
you need not you don't need to be
physically strong to go for a jihad. You
don't need to meet to be very devoted
to pray every night and to fast every
day. If you just spend your money, I
will elevate you to those ranks. Are you
willing to do that?
This is a path that's open for you
and for him and for her. Can you
do this?
And the second reason why this is important
in addition to the first which is that
what the need
is that this is difficult to do because
people love their money
more than their own lives.
Right? Like you are willing to risk your
own life for money.
Right?
So if you're willing to part with some
of your money for Allah's sake, it tells
you that
you are striving with yourself and you are
winning.
Because it's hard to put your hand in
your pocket and come out with money.
Right?
Now consider how easy it is to spend
money on the duniya.
Easy. Right?
Very easy.
It's it's it's masterful how they're able to
get our money out of our pockets.
There's a new phone coming.
We rush we when we buy it. You
spend 1,000 on it. You don't think for
a second that you don't need it,
or a new car,
or a trip destination,
a cruise, or what have you,
or a meal. You go out and you
eat.
Somebody tells you sponsor an orphan, sponsor a
widow,
$100
a month. $100
a month?
That's too much. Right?
You go out and eat and you spend
a $100 easily for one meal. Right?
With prices today. Right?
$100,
150. Yeah. You don't feel the pain of
spending that much money. You don't. You just
give it.
That one night you
spend what could sustain an orphan or a
widow for a month.
Why is it that it's easy here but
difficult there?
What's the difference?
One invisible being. Right?
The shaitan. Right? It's right there to tell
you that's too much hair, but it's easy
hair.
So if your person was able to part
with his money
and you're not getting anything from it, by
the way,
you know, sending it to a a widow.
Maybe if she's close enough you'll see
that she is sheltered and protected,
that she's smiling,
that she's healthy.
That in itself gives you satisfaction,
but maybe she is so far or the
poor are so far, you're not gonna see
anything from that money except spending it.
But if you remember Allah's reward
and how high it can take you,
a 100 or $150
a month is nothing.
Right?
Nothing. Is it? Is it something?
It's really nothing.
So if you want to take something right
from this lesson today
and from Ramadan
this year,
why not decide that you should do that?
Say I'm gonna dedicate a $100 every month
who's not gonna break the bank.
Right? And if it's hard, take it from
some other
expenditure.
Take it from here, give it there. But
$100
a month
for an orphan,
for a widow,
for digging wells, for doing this, for doing
that,
let your money work for you. You're working
for your money. Let your money work for
you. Let it work for you when you
meet Allah.
Right?
The following hadith
also along the same
path,
the prophet
He said,
the one who
the caretaker of the orphan,
whether his this orphan
is a relative of his
or a non relative.
I and him will be like these in
heaven, and he pointed with his index and
middle finger.
That is if you
take care of the orphan,
and I will explain what that means because
it's more than money.
The one who takes care of the orphan,
and I
will be in Jannah, but not only in
Jannah, will be like this in Jannah
to indicate how close
you be to Muhammad
So that's the incentive.
So orphans, right, have no protector, no provider,
no one cares about them.
So what is the thing?
SubhanAllah, I wanted to understand the extent of
Allah's mercy.
These are the weakest in society.
I mean, if the state is not gonna
intervene,
they will be lost.
They'll be killed,
abused,
right, neglected,
right, forgotten.
Just kids. Who would care about them? Why
should anyone care about them?
Yet here, Muhammad alaihis salaahu alaihi wasalam tells
you, I'm gonna give you the greatest reason
for you
not only to care, to compete over
caring for them, to compete,
that he now makes them valuable.
Right? This one who had lost his parents,
now he's a diamond.
Why is he a diamond? Because he is
your way to where?
Jannah.
This boy,
this girl. You see see how that got
switched
from a non
or unimportant
being
into the most important being?
This person will take me to Jannah.
So if this orphan exists among believers,
he will not stay a day or night
alone.
Somebody will take care of him. Vassal Sahaba
used to be like that.
When somebody dies and he leaves,
children,
they go and they compete.
I should take care of him.
Like an incident with,
Ali ibn Abi Talib and one of his
relatives. Forgot his name.
See, they come to the children of Ja'far.
They say I should take care of him.
No. I should take care of him. I'm
closer to him.
Right?
Why? There's a reason.
So
they become the most important in society because
they are the most important to Allah Azzawajal
because they are the weakest.
So
two things here.
What does it mean,
Kafil ul Yatim,
and then why
does he achieve
that
status? Kafay Ulul Yatim is not somebody who
simply just gives money,
which in itself is valuable and important.
But Kafi'ul Yatim is the one who adopts
this child into his life.
So you spend on him,
but then you teach
him, and you take care of him, and
you become like a father, and you become
like a mother.
Alright?
So you guide him
and you be patient with him. So it's
not just simply money.
It's also you.
It's also time.
It's also education.
It's also care.
So this is Kafir ul Yeti.
Why does he then become so close to
Muhammad alayhis salatu sallam? They said to allahu
aalam,
because of course
it takes a lot of sacrifice from
you. What do you get from it?
That orphan could grow up and forget about
you. What do you what do you get
from it?
Allah's pleasure.
I'm spending on Him
and it's my money,
and it's not a child of mine
that I should feel connected to him or
invested in his
growth.
No. For Allah,
and I'd be patient with him, when I
correct him, and I keep guiding him, and
I keep advising him, and why am I
doing this? Not because he's a relative, that
I'm gonna get much from him for Allah
And also because Muhammad alayhis salatu wassalam was
like that to the ummah. He was like
a father.
Muhammad alayhis salatu wassalam was like a father
to the ummah.
So he was advising them and guiding them
and is patient with them. So the one
who takes care of an orphan like that
looks like the prophet
and
reproduces what he used to do.
Right?
So Kafil ul Yateen
resembles the prophet alaihis salatu wa sallam,
and he emits
that goodness
like the prophet used to do.
And, of course, when we're saying like that,
it indicates proximity,
not that he is at the same station
of the prophet
but
proximity, meaning very close.
Now so here,
the following hadith,
So,
he mentions that he had heard.
When he wanted to it said here,
build the masjid of Rasulullah
Sallallahu
Alaihi Wasallam.
And it says in the next narration,
is his people or some people
disliked it,
and they favored that he would leave it
the way it was.
So what is this?
Uthman ibn Affan radiyaallahu anhu wanted to expand
and renovate
the mosque of the Prophet alaihis salatu wa
sallam.
Right? Now, Umar before him expanded
it, expanded it,
but he left it the way it was,
meaning
the material,
how it was built, he left it the
way it was.
Uthman ibn Affan radiAllahu anhu now was gonna
expand the masjid, but now renovate it, meaning
replace that older material
with sturdier material
so it wasn't made from mud,
right,
and palm leaves.
No. Now there is gonna be stone,
more durable, more sustainable.
So now the the shape
and the form
in a sense of the material itself is
gonna be different,
and it's gonna be bigger.
So some people hated that.
They didn't want that.
They wanted it to be left the way
that the prophet
had built it. Uthman
wanted to build something more durable and bigger
so it can include more people and it
can stay
and, again, protect people also from the elements.
So when it rains, when it's cold, when
it's hot
right, so he said to them,
He said, you're complaining too much.
You're complaining too much. What we're doing is
good.
And I heard the said
to that he had said, min bin a
masjid and the one who builds a masjid
seeking through that the face of Allah Azzawajal.
Allah will build for him a house
like it in paradise
in Jannah.
Right?
So he wanted to remind them that that
expansion, that addition
is included in that hadith and that it
is something that is good.
So
this is
a reminder for all of us, and I
know that
you often get reminded of that whenever people
ask for donations to build the house of
Allah, azza wa
jal. But it's good also to
try to digest this beyond
the requests
that you hear. Or we are here for
donations, can you donate, Allah will build for
you something. What does it mean,
right, that Allah Azadul will build for you
a house?
Is it a house like your own house?
What is it?
It's beyond imagination. We're talking about palaces.
For building what?
Now the extent of our
desire and hope in this life is to
own our own home,
And you know it's not always available,
but that's what we hope.
And not only a hope,
I mean, a home, we want also what?
If we're honest with ourselves, a big thing.
Something big
for me, for my family, for my parents,
for my progeny. I want something big And
maybe that's available and maybe it's not.
So if it's not,
when will you get it?
And even if it is,
how long will it be for you?
How long will you own it?
How long will your family live in that
place? It's not really yours.
So what is the way for me to
get a place that is really mine, that
is really really mine,
and it will never get old,
and no one will ever come and take
it away from me,
and I will always be happy in it.
Is there is there a way for me
to get something like that?
And the answer is yes, but not in
this life,
in the next one.
So how do I get a house like
that in the next life?
You build a house for Allah here,
and the house is for the
servants of Allah to worship Allah in it.
So if you
build a house for Allah
or participate in the building of a house
for Allah
And again, what do you get from
that personally? What do you get from it
in the duniya?
Nothing.
Nothing except the knowledge that
I'm trying to do this for Allah's sake.
I want to be part of a
project
where people come and they
put their foreheads on the ground for Allah
a zawdil, where people escape the dunya to
this house and they find refuge and comfort
in it. I wanna build that place for
them. I wanna build a place where they
make wudu.
I wanna build a place when they make
du'a.
I want all of that to be recorded
for me. I want to build a place
where they learn Islam.
I wanna play well, a place where a
person accepts Islam.
I want to build that place
for my akhira.
Enough with only the dunya the dunya the
dunya all the time.
How many months have you paid rent
in? How many?
How men how many months have you collected
to pay or to buy a home
or to buy a car or to buy
this? It's all for the duniya.
So how much are we spending for the
akhira
to visualize in your
mind? These these people, they need a masjid
in Asia, in Africa, in here, North America,
South America.
Why not
I be part of that so that I'll
be building a masjid here and here and
here and here so that I will have
a palace in Jannah
and then all my family could be in
it?
Why not I do it and dedicate it
to my parents who had passed away? Why
not I do it or guide people and
lead people and tell people about it so
that Allah rewards me for it, for guiding
them?
So you say if you do this for
Allah, Azawajal Allah will give you something.
So if whenever you find an opportunity
to please Allah a zawajal
by building a home
or a house for Allah, he built it,
and you sustain it. Right?
And you don't make it
for the duniya. I don't care if people
know I've donated or not.
I want Allah a zudil to know. And
the more sincere you are,
the more likely that Allah will give you
this.
So you'll be sincere and you take advantage
of that,
So let me stop here insha Allah and
see if you have questions,
because I also wanna give you time,
if you wanna make dua
or,
you wanna just,
make your way to
the hall, whatever you decide to do. But
first,
if you have questions, inshallah, let me know.
He says in some masjids, people do,
collective du'a right after the salah led by
the imam,
and they do that every
salah. Right? Every salah. So they make it
into a habit.
Now the easiest thing to
answer that question for you to think about
it is that, is this sunnah or not?
Meaning that did the prophet, alayhis salatu wa
sallam, do this or none?
If he did it, it'd be easy to
find out because this would be after every
salah.
Then you must have a hadith that says
that the prophet alayhi salatu wasalam,
after each salah,
would engage in collective dua
and he would lead the congregation in it.
Is there such a hadith?
Does not exist,
which tells you what? That was not his
sunnah, was not his habit, was not his
recommendation. Like, do we even have a recommendation
that we should do this? No.
So the best thing to do is what
he did, alayhis salatu wa sallam, recommend to
people what they should say.
After salah, this is the dhikr. And
so on and so on. Keep reminding them.
And that's what he did, alayhis salatu wa
sallam.
So that's the answer. So it's not a
sunnah.
What do you do in that? You don't
you don't be part of it.
You do your own dhikr. You don't engage
in that collective
dhikr or the collective duha,
I mean, what whatever whatever a person may
say, say, well, I'm following a medhab or
I'm following a scholar or I'm following this,
all of us have to go back to
eventually say, Taweeb, what is?
What is the evidence for it? And I
don't advise you to be harsh,
right, in trying to tell people that this
is wrong or this is right.
Try to be wise enough because, of course,
if people have been doing this for a
while,
they consider it to be the right thing
to do. And if they are being led
by an imam, of course, they think that
he's more knowledgeable than you. So you have
to be very wise about this inshallah.
No.
If
if you only give if you only give
a widow or with children a 100,
will I still get that reward? Will I
still get that reward because that's the only
thing that I can do?
And we say, wallahu alam, if a person
is has done his best
and Allah knows from his intention that he
wants to do more but he cannot,
then yes.
Yes.
Because
the only thing that is stopping you is
that you don't
have. And if you had, you would give.
So if Allah knows that from a person's
intention
that I want to do this but I
can, but I'm doing what I can, then
we say yes, Allahu Alem.
BarakAllahu Fik. Absolutely.
Insha'Allah.
Yeah.
Go
ahead.
Can you repeat that again, please?
The orphan?
Oh, okay. So if I'm taking care of
it, and if I'm spending on an orphan,
right, giving money, should I ask, you know,
if they are religious or if they are
not. Right?
If they are an orphan, they're an orphan.
Right? I mean, of course, if a person
or that orphan
is religious or more religious, they deserve your
money even more. Right? Because they are more
likely to be,
pious,
productive
person in society,
but it doesn't mean that the other doesn't
deserve.
So
you could just simply give. You could just
simply give.
And if you know who the one who's
taking care of that orphan, remind them also
it's not just about feeding them, but also
about
their heart as well and their
as well,
which is, you know, sometimes could be far
more important. Right?
May Allah accept from you your fast, and
may Allah accept your dua.
In the quiet moments before Iftar,
as the sun dips below the horizon,
we reflect on the past 17 years.
For 17 years, it's been our cherished tradition
to provide daily iftar at Abu Huraira Centre.
It's about more than just a meal. It's
about the love, unity and warmth we share
as a community.
But to continue this heartfelt tradition,
we need your support.
Your generosity can make this Ramadan even more
special.
Let's ensure that these memories live on for
generations to come.
Donate now and help us keep the tradition
alive.
Together, we can make this Ramadan truly unforgettable.
Thank you for being a part of our
family.
and unity.
and unity.