Ali Albarghouthi – This is Love #36 Loving Whom the Prophet Loved
AI: Summary ©
The importance of love for the Prophet Muhammad al Qaeda is emphasized, including finding a good friend, a good brother, a good sister, and being around people who are good in various aspects of one's life. The speakers emphasize the need for everyone to act with their love and avoid false assumptions, and recommend visiting a Islamic school in Quebec City for a donation. The importance of following natural and personal rules is emphasized, and pursuing the right path to achieve good health and wealth is a priority. Visiting a Islamic school in Quebec City for a donation is suggested, and disemphasizing one's love for the Prophet and their actions towards others is recommended.AI: Transcript ©
So today, we've reached hadith
number 36 in the series,
and this is about loving whom the prophet,
alay, sallam,
loved
and all the lessons that come
from that.
And in this hadith,
Abu Abdul Az radiAllahu
Anhu,
he asked the Prophet alaihis salatu wasalam, he
said, You Rasool Allah, he He
said, O Messenger of Allah,
which person do you love the most?
So, Rassulullah SAW Alaihi Wasallam
answered. He said,
He says, why?
He said, so that I would love the
one that you love.
So the prophet, alayhi salatu wa sallam, answered,
So who is the person that you love
the most?
The answer is
So
from among men,
'Aal Abu Bakr.' He said, Abu Bakr.
So this short hadith,
the Prophet alaihis salatu wasallam and this exchange
between the Sahabi
and
Rasulullah really has a lot to teach us.
And
to begin with,
you see here the pursuit of Amr ibn
al-'As,
That is, I'm seeking someone to love. And
we're gonna dissect that, insha'Allah, arbi alamin. But
I'm seeking someone
to love.
And maybe one of the first lessons that
we get from that is that we need
someone to love
because I think
in a world like today,
we may tend to shut people out because
we mistrust a lot of people. There's a
infidelity.
So,
you are likely to have
been bitten
once or twice
betrayed once or twice
or at least have heard cautionary tales about
those
who had been betrayed.
So there is
maybe this tendency
to keep your distance from people
believing that most are bad
and few
or none is worth the effort.
And what we have to say to that
is that yes, there could be a predominance
of evil,
ignorance.
Maybe a lot of people need a lot
in terms of developing their character to be
worth
having a relationship with, worth the trust.
But nonetheless there will always be people who
are pious, people who are righteous,
people who are worth the effort, people who
could be brothers and sisters, and people who
could be friends.
So even if there are not
many in the population,
they still persist.
And
the righteousness in the Ummah Muhammad alaihis salatu
wassalam will always persist till the day of
judgment. So
the summary of what I want to say
here is that don't give up when it
comes to seeking a good friend, a good
brother, a good sister.
There's always good in society even if it's
not a parent, even if it's not dominant,
even if you have to look for it,
even if it's a struggle until you find
it, but it's worth that struggle because once
you find this particular brother or sister,
this particular friend
who is dear to you but also pleasing
to Allah as the wajall You hold on
to them because they are more precious
than wealth.
So don't give up because of the fact
that most people are not worth it. Maybe
most people are not worth the effort.
Maybe most people cannot be trusted,
but there can still be
some who are.
And
the reason, you know,
that Amr ibn Ullas or one of the
reasons that Amr ibn Ullas
asked that of the Prophet alaihi sallahu alaihi
wasallam
Tell me about those that you love. Why?
So I could love them.
So, 'Amrutullah' asunderstood that the love of the
Prophet alaihi sallahu wasallam means something that when
he loves
he doesn't only love or simply love for
personal reasons.
We'll understand that loving whom the Prophet alaihis
salatu wa sallam loves for personal reasons is
also meritorious,
is also good
and is part of loving the Prophet alaihis
salatu wa sallam. When Abu B'Allahu understood something
that is more than that, the Prophet doesn't
simply live only love only for or simply
for personal reasons. He also loves for what?
For religious reasons and that is dominant in
the prophet alaihis salatu wa sallam. So if
you want to detect righteousness, if you want
to understand who's good and who's bad, see
whom the Prophet loves.
Because the people that the prophet loves are
what?
The best.
He loves the best.
So if he loves the best, you know
that that person is worthy of love,
that that person is pleasing to Allah Azzawajal.
And if the prophet alaihi sallallahu alaihi wasallam
hates someone then you know that this person
is displeasing to Allah. So by asking that
question, he is detecting who is righteous
and when you wanna know or when you
discover who is righteous,
you get to love them as well.
And there's of course benefit in loving the
righteous.
The prophet, alayhis salatu, alayhis salam, is the
best of Allah's
creation or at least the best of humanity,
right?
And so typically, the best are attracted to
the best.
Like are attracted to those who are like
them.
So Allah Azzawajal said in the Quran
So he said here, Subhanahu Wa Ta'ala,
evil,
either
women, words, or deeds are for evil men
and evil men are for evil women, words,
or deeds.
Because there is a match between them. If
you are an evil man,
who do you seek or who do you
attract?
Something that is like you.
The affinity is for someone who is like
you.
So if you are bad, if you are
evil, you're attracted to evil.
If you are sinful, you're attracted to sin.
What is that sin in terms of sinful
women
or sinful words or sinful deeds?
And then Allah also continues and good women
words
or deeds are for good men and good
men are for good women words or deeds.
They're attracted to each other.
So a good man seeks a good woman,
not the opposite.
And a good woman will seek or will
accept a good man
and a good man will only speak what
is righteous, say what is righteous. He's not
vulgar. He's not obscene. He's not a liar.
So it doesn't flow naturally on his tongue.
He doesn't accept
it to speak like that or behave like
that.
So that attraction is real and Allah Azrajal
is talking about it there is a fit
between this and that. So if you know
that the Prophet alaihis salatu wasalam is the
best
then he will attract
and we attracted to the best,
right?
So if you ask whom did the Prophet
alaihis salatu wa sallam love? He loved the
best.
So that is one way of how you
know who is the best
And
why do you want to be around the
best,
around the righteous? And we talked about this
before, how company matters,
how they inspire you, how they influence you,
how they guide you to Allah Azzawjal,
how they protect you from evil, how they
bless you simply by being in their presence.
So righteousness begets or leads to or inspires
righteousness
And wickedness inspires and leads to
wickedness.
So if you're around the righteous, you will
be righteous. And if you're not around the
righteous,
you're not gonna find righteousness to be difficult
to achieve.
So if you wanna know who the righteous
is
and you're around Muhammad alayhi salatu wa sallam,
you'd ask him or you try to figure
out who is close to him and who
is he close to and you'll discover who
the righteous are.
And
if we love the righteous
and we leave their company,
we love their company
and we stay close to them that leads
us
to Jannah, ultimately.
And there's a hadith in the Prophet alaihis
salatu wassalam
on page 375
to 376,
Abu Dharr radiAllahu anhu
said,
He said, My beloved, command me to do
7 things.
And who is he referring to?
He's referring to the Prophet alaihis salatu wasalam.
So he said my khalil, the one that
I loved the most
and we are gonna understand this word khalil
shortly, In sha'Allah.
But the one that I loved the most
commanded me to do 7 things.
So my beloved asked me to do 7
things. He said what?
He commanded me to love the poor,
the unfortunate and to be close to them.
So here's a command to love and be
close to those who are likely to be
attached to Allah Azzawal and detached from the
akhirah. So my beloved,
the one that I love asked me to
love
the less fortunate, the poor and to be
close to them.
And to look at those who are beneath
me in wealth,
not those who are above me in wealth.
And He commanded me to be kind to
my family, to my kin
even if they are distant relatives
or
even if they are turning away from me,
to be nice to them even if they
are turning away from me.
And He commanded me not to ask anyone
for anything.
And He commanded me
and He commanded me to speak the truth
even if it is bitter.
And He commanded me not to fear criticism
in the cause of Allah
and He commanded me to say
often
because indeed they are from a treasure from
underneath
the throne of Allah azza wa Jal.
So here in this hadith, the beloved asked
Abu Dharr and
in those requests He's asking him to love
and to love those
who are close to Allah
and to be near them
because this is how a person can avoid
the temptations of the shaitan and be close
to Allah Azza wa Jal.
So when you love what Allah Azza wa
Jal loves and you love what the Prophet
alaihis salatu wasallam loves it benefits you in
this dunya and it benefits you in the
akhira.
So, Amrbulu 'as wanted to know whom did
the Prophet alaihis salatu wa sallam love? Why?
So I could love them.
And the companions of Muhammad alaihis salatu was
salam
loved the prophet
and naturally loved
whom and what the prophet, alayhis salatu, sallam,
loved,
and that is by the way is natural.
I
mean we no one has to teach you
this
if you truly love someone.
So if you think of a parent or
a spouse
or maybe it's easier with a child,
It doesn't really matter. Anyone that you love.
The greater that you love them,
the greater that you love things that please
them
and are attached to them.
So if you love someone,
if he or she, they like a particular
food,
particular joke, a particular toy, a particular place,
a particular story,
you will naturally
extend the love that you have for them
to that thing
because that thing reminds you of them
and the pleasure that it brings to them.
So you will love it by extension,
right?
That's natural. No one has to tell you
to do this.
So the sahab of the Prophet
they loved him
but they also naturally loved
whom he loved and what he loved.
So on page 377,
Anas ibn Malik tells a story.
He
says
He's a tailor
invited the prophet alaihis salatu wassalam to eat.
He prepared a meal for him so he
invited him to come and eat. So he
said, I went with him.
So he brought near the prophet alaihi wa
sallam that meal and it consisted of what?
Barley bread
and dube'a,
gourd
gourd is the family of pumpkin
and
dried meat,
right?
So the Prophet alaihis salatu wasalam Anas said,
See, so I saw the Prophet alaihis salatu
wa sallam picking the gourd
from around the plate meaning going after it
wherever it is. That's his plate. Going after
it wherever it is and picking it from
the plate.
So I said I started or I continued
to love that gourd from that moment on.
So what did he understand from the Prophet
alaihis salatu wa sallam seeking that particular
food?
That he what?
He liked
it. That's why he went after it to
eat it. He says from the moment I
saw him do this I started to love
it till today.
Why does he love it?
Because he loved who?
He loved the prophet alaihis salatu wasallam. So
because he loved that food, he says he
started to love it as well.
So that's the connection that the sahaba had
with the prophet alaihis salatu wa sallam and
it's a natural human connection meaning when you
love someone enough, you will love everything that
they love, almost anything that they love. How
they eat, how they whatever, you will love
them. So this is how they love the
prophet alaihis salatu was salam.
And of course it did not limit itself
to food
but it included what he did especially if
what he did he really liked and he
liked because it brought a person closer to
Allah Azza wa Jal.
So for instance,
Canon Nabi Yous Sallallahu Alaihi Wasallam
They reported about the Prophet Alaihi Wasallahu Alaihi
Wasallam that he liked to begin with the
right in wearing his shoes,
combing his hair, purification
and all of his affairs.
So when they note something like that from
the prophet alaihis salatu wa sallam no one
has to tell them do this.
They would naturally do it because his sunnah
to them wasn't simply
an obligation,
meaning
do we have to? Is it a must
that we should do it?
There are 2 different attitudes about the sunnah
of the Prophet alaihis salatu wasallam.
The dominant attitude, let's call it today, when
you say that something is sunnah, what do
people say?
Oh, does that mean that I don't have
to do it? It's just simply Sunnah?
So we perceive the Sharia as what? As
2 categories. What I have to do and
I don't have to do. Not the recommended
versus the obligation. What is good for you?
What is not good for you? As the
Sharia explains it no. The burden that I
have to do
and the rest that is optional that I
don't have to do. When you look at
how the sahaba approached
the prophet alaihis salatu wasallam and approached the
sharia,
sunnah to them did not mean what I
do not have to do.
Sunnah meant what? The way that the Prophet
Muhammad alaihis salatu wasallam
lived
and loved to do and so I should
love to do it as well. I should
do it as well.
And scholars have said only when they fail
or unable to do something would they ask,
Is this voluntary
or not?
As an exception,
not as the rule.
So if the Prophet
loved something, they would do it. Then if
they can't then they would inquire.
Maybe it's voluntary,
then I have an exemption.
But you don't approach it with the attitude
that no, I'm not gonna do it since
it's not an obligation.
Because loving Muhammad
does not allow you to do this. Does
not allow you to. He did something especially
consistently
and you decide otherwise. I will live differently.
He liked to do something like begin with
the right as we said and he began
with the left or disregard how he made
or disregard how he combed his hair or
how he purified himself or how he walked
or how he slept or how he woke
up or how he ate. You don't disregard
it because you love the Prophet alaihis salatu
was salam.
And so if a person truly loves him
in all matters, meaning big and small, he'll
model and she'll model his and her life
after him alaihis salatu wa sallam and that
love and that modeling leads you to jannah
without someone has to having to force you
to say come on do this because this
is good for you.
No one has to tell you this, come
on do this Allah will reward you for
it. No one has to tell you this
even though the aspect of reward is important
to motivate us but no one has to
constantly remind you do this because there's merit
in it, do this because it will protect
you. No, loving Allah and loving the prophet
alaihis salatu wa sallam leaves you no option
but to do it.
Just like when your child asks you, I'm
hungry. There's no option for you except to
feed them.
Tell me a story before I go to
bed. There's no option but to tell them
a story before you go to bed because
you don't want them to cry. You don't
want them to suffer. You have so much
love for them that that does not leave
an option for anything else but what pleases
them. You have so much love for them
that that does not leave an option for
anything else but what pleases them, right?
The same thing with Allah azza wa jal
and same thing with the prophet alaihis salatu
was salam.
Loving him means that you do what he
does
or what he did.
Love what he loves and you hate what
he hates.
So loving the prophet alaihis salatu wassalam is
a lifestyle
and it's not
an nashid.
Loving the prophet
is not a nasheed that you play on
particular day or sing on particular occasions.
Muhammad is this or Muhammad did that
and you think just by playing that nasheed
in the background or on particular days somehow
the love of the prophet alaihis salatu wasallam
was fulfilled. So ask yourself, the sahaba
did they compose nasheeds and sing them to
the Prophet?
Did they?
Like, do you have a record?
And don't tell me, Talal Badrou'aleena.
That's not authentic that when he came from
the hijra they sang that
And if it happened that he came from
the Battle of Tabuk that they did sing
this, it didn't happen every year, every day.
That's not how they express the love for
Muhammad alaihis salatu wasallam.
Even the composition of poetry.
You have yes some poems here and there
but that's not the consistent way where they
have expressed
and lived the love of Muhammad
So the question is how?
Like one day in a year is not
enough to express the love for the prophet.
So how did they live it and how
did they express it? It's a daily thing.
And how they prayed
and how they made du'a
and how they came to ask him for
guidance
and they took the answer and they applied
it.
How much they wanted to be near him,
How much they agonized when they were separated
from him.
How much they strived to implement his sunnah
so they could be with him in the
next life. That is true love for Muhammad
in essence meaning this is how he lived,
which is encapsulated in his sunnah, they followed
the sunnah.
So we don't have him physically here among
us.
The only thing that you have left is
what?
You have his words.
What are His words?
Where do you find them?
And if you want to talk to Muhammad
alaihis salatu wa sallam, where is he?
What?
Where?
What books would you open to find him?
The books of hadith, right?
That's where you find him talking.
So you can't say I love Muhammad sallallahu
alaihi wa sallam but you don't own and
you don't read the book of hadith
because he's talking to you.
Then they said about the sunan of Abu
Dawood, he says whoever has the sunan of
Abu Dawood as if he has a prophet
in his home talking to him,
meaning that applies to any authentic book of
hadith,
as if you have a prophet in your
house talking to you. So you can't say,
Allah Muhammad alaihi salaam but I've never read
his biography and
I do not have a book of hadith
that I'm reading in
and I don't know his sunnah
and how he spent his day
and I'm not trying to follow
it. So what love is that?
It's not an a sheet
it's much deeper than this.
So here the love of Muhammad alaihis salatu
wasallam, right, is to understand whom he was
and how he lived and try to follow
it,
alayhi
salaam. Right?
And there is
a loop I noted in the book. There's
a loop between or a circle, right? It
feeds each other between following Him and loving
Him.
So the more that you follow Him and
know about Him, the more that you love
Him. So that feeds that
and if you love him more, you'll follow
him even more
and if you follow him more, you will
love him more and so on. So if
you say, Well, I don't have
strong intense love for Muhammad alaihis salaam so
how do I develop it? How do I
have it?
You ask Allah for it, yes.
But then what?
You force yourself to follow Him based on
the belief that what?
What he loved is the best.
What he did was the best.
In this life and in the next,
do you believe this? You say yes.
So you strive to do it and you
force yourself to do it
exactly as he did.
Maybe not up to the fullest degree
but at least you strive.
And the more you do of this the
closer you will feel to Him.
And as we had companions of Muhammad alaihis
salatu was salam
physical companions of Muhammad alaihis salatu was salam
then
we can have
a figurative companions of Muhammad alaihis salatu was
salam, allegorical companions of Muhammad alaihis salatu was
salam
alive today.
So even though they are not around him
physically but they are around his words, around
his sunnah, so they are attached to him.
So you can be in a sense
a Sahabi.
Not a full fledged Sahabi, of course,
but in a sense a Sahabi of Muhammad
because you're always with him
and he's always with you.
So this is the love of the that
we should have with the prophet 'alaihi' was
salaam.
And now loving
whom the prophet, alayhis salatu was salam, loved.
You'll see here aspects of the prophet's love
how he loved, alayhi, sallam,
and how his love extends
to those,
connected to his love, alayhi, sallam.
So
the prophet once
This tells you how
much he loved Khadija even after Khadija's death.
This is on page 378
to 379.
So when the prophet salallahu alaihi wa sallam
would be brought something, meaning a gift,
like something to
eat.
He says take some of this and give
it to so and so. She was Khadija's
friend.
Take it to the house of so and
so. She used to love Khadija.
Now Khadija
is his first wife.
Khadija now
is
what? Dead. And why did he remember?
So all that explains
how he loved
and how love extends beyond the person that
you love. So why did he remember
the friends of Khadija
and those who loved Khadija?
Because of his love for whom?
Khadija.
So if you love someone,
naturally your love will extend.
In another hadith,
Aisha radiallahu anha, she said,
I was never jealous
of a woman or a wife of the
wives of the prophet sallallahu alaihi wasallam as
much as I was jealous of Khadija.
No Khadija though she would never she never
met Khadija.
So So she said, I was never jealous
of the wife of the prophet alaihis salatu
wassalam
as much as I was jealous of Khadija
though I've never met her.
And the prophet sallallahu alaihi wasallam when he
would slaughter an animal he would say,
send this to the friends of Khadija,
meaning portions of it, take it to the
friends of Khadija. That's kind of his habit.
One of those times,
I made him angry and I said, Khadija
meaning again?
Khadija
He said, I was gifted her love,
meaning I love her. Allah gave me that
love.
So Aisha
because he repeatedly
say give to so and so who loved
Khadija, give so and so to the friends
of Khadija. One of those days, he was
she was so jealous she says Khadija meaning
again?
And he alaihis salatu wasallam said what?
So he loved Khadija
Now, not only
there is personal love and fidelity towards Khadija
But what made Khadija special
is also the religious
stature and station of Khadija.
So she on the
one hand, she's the mother of his children.
She supported him. The first person to believe
in him
she supported him with money, she supported him
physically with everything that she has.
So on a personal level, she's very close
to him
but on a religious level she is pleasing
to Allah
So for this and for that the prophet
had a very strong and very intense love
towards Khadija
and it persisted after
her death
and continued to include
those who were around her.
So, Amr Bil As when he was asking
the prophet alaihis salatu wasallam, tell me about
those whom you love. He's really also asking
who are the virtuous so that I would
know them
and if I know them I don't simply
just wanna know them I wanna also love
them because you love them.
So the hadith of the chapter
has another narration of it that kind of
extends,
kind of the question to include one more
person.
So, Ambrun Bilas, when he asked the Prophet
alaihis salatu wasallam whom or
which person or what person do you love
the most?
And he said Aisha.
Then he qualified it and he said from
among the men.
He said, Abu He said, her father meaning
Abu Bakr. Halafaman. He said then whom? He
said Umar.
Then
he named others.
So here in this hadith
it adds
Umar to the list. So for us first
Aisha,
then he said Abu Bakr, then said Umar.
So on the one hand, if we
know that the prophet alaihis salatu wasallam loves
someone
we know that he may love them for
religious reasons
or religious and personal reasons
and in either case
if you love him alaihis salatu wa sallam,
you are motivated and you're recommended
to love them
even if he didn't say anything
but we have a couple of hadith where
the prophet alaihis salatu wasallam ties his love
to somebody else's love.
If you love me, love them.
So when it comes to Al Hassan al
Husayn
the prophet shalai wasallam when he would pray
from time to time
and Al Hassan Al Hussain will come, his
grandchildren and will jump on his
back. So the people wanted to pull them
away.
So the prophet alaihis salaam would signal why
ilindas salaam let them
I mean leave them, don't pull them away.
And when he would finish, he would take
them into his lap
and he would say, man ahabbani
faliuhibbaha
deen. He Says if anyone loves me, love
he love these 2.
Anyone loves me, love these 2.
And another hadith he said, You Allah, I
love them so love them and love those
who love them.
So if you are a person who loves
Muhammad alaihis salallahu alaihi wa sallam, what is
your attitude towards that Hassan al Husayn?
To have what towards them?
Love.
You have
to because here you have a dua. If
you love them, Allah will love you
and you have Muhammad alaihis salatu wasallam loves
them loves them, so how could you not
love them? If Muhammad alaihis salatu wasallam loves
them so much, how could you not love
them?
So you should have that immense love for
them and respect.
Similarly also he said alaihis salatu wasalam,
If anyone loves me let him love Usama.
Usama is Usama abnuzayd,
and Zayd is Zayd of Nuharihta. And Zayd
of Nuharihta,
he was the adopted son of the prophet
alaihis salatu wasalam.
He was the adopted son of the prophet
alaihis salatu wasalam. So this Usama,
they call they used to call him the
beloved of the Prophet, the son of the
beloved of the Prophet.
The beloved of the prophet, the son of
the beloved of the prophet. So if you
are a person who loves Muhammad alaihis salatu
wassalam,
you have no option but to love Usama
simply for the fact
that the prophet loved him.
I don't need to know anything about him,
right?
But what do I know about him? He
must be a great man,
pleasing to Allah Azzawajal,
honorable.
How? Because that's what the Prophet was and
the
Prophet would only love a person like that
honorable,
pious,
dignified,
pleasant,
kind. I don't need to know details
that's the type of person that the prophet
alaihis salatu wasallam
would be attracted to do and would love
so that's why I would love him. I
don't need to know much about al Hassan
al Hussain to love them it's enough that
the prophet alaihis salatu wasalam loves them and
I know through that love that they must
be great That's enough. And then you could
read their biography and discover their greatness but
it's enough for me that the prophet
said that he loves them.
Now on page 381-382
there's a story
that tells you how much the Sahaba favored
the Prophet sallallahu alaihi wa sallam and the
story is weak
but I bring it nonetheless because
the meaning in it is sound even if
it didn't happen exactly
as it was reported here, something similar to
it may have happened,
right.
So here Umar ibn Khattab and this is
when he was a Khalifa,
he assigned
a stipend
for
his son
being from the sahaba who participated
in battles with the Prophet alaihis salatu wasalam.
Those who did, they deserve a stipend.
So Abdullaib n Umar, the son of Umar,
has a particular stipend
and Usama has a particular stipend.
Usama'b Nuzayd, the one that we've just mentioned,
right?
But Usama has
more than Abdullah
So what he was assigned was more than
Abdullah.
So Abdullah came to his father, to the
khalifa and he said why did you assign
him more money than me?
And we both of them we both of
us attended the same battles and by what
virtue did you give him more than me?
And by the way, note here that Abdullahib
no Umar is not asking for why don't
I have more money for the sake of
money?
Yes, understand? Because Abdullaheb no Umar is the
kind of person who when he gets money
he gives it away. It's not about money.
But why did you favor him over me
and you're what?
You're what? You're my father.
Even though the khalifa,
but you favor him over me.
Why? I don't see the difference between me
and him.
So he said, radiallahu anhu, Umar radiallahu anhu,
he said
because the Prophet sallallahu alaihi wa sallam loved
his father more than your father
and he loved him more than you.
So I'm favoring the love of the Prophet
over my love,
right? And Umar is being humble, of course.
But as far as it goes, as far
as he goes,
no, the Prophet sallallahu alaihi wasallam loved his
father more than me
and then naturally he loved his son
Usama more than
you, so why should I give you more?
So that extra
goes to him because the prophet sallallahu alaihi
wasallam loved him more,
right?
So maybe this
particular story is not 100%
authentic
but we have other incidents
of the Sahab of the Prophet alaihis salatu
wassalam
where
Abu Bakr radiAllahu anhu
After his father accepts Islam, he said
I would wish
that it was Abu Talib who had accepted
Islam
because I know that you would love this
more.
Now, you wish that it was your relative
who had accepted Islam though this was his
father but he said because it would be
more beloved to you, I wish it was
Abu Talib.
And similar sahaba also when their relatives they
accepted Islam, Umar expressed such a sentiment. I
wish it was your relative who had accepted
Islam
because I know that we would love it
more, it would matter to you more. So
they were so intensely in love with the
Prophet alaihis salatu wa sallam
they could forget about their own selves, their
own loves, their own likes and they would
like and love what he likes more than
what they like.
That's love for him alaihis salatu wasalam.
And the hadith of course tells you
and emphasizes
the virtue
of Abu Bakr and the virtue of
and the virtue of Aisha
First of all,
loving the Sahaba
is an extension of love of the Prophet
alaihis salatu wasallam because you know what they
have done, they know you know their merit.
Rasulullah
ae wasallam said:
hubul ansari waayatulnifaqibudul
ansar.
It's a sign of Iman is loving the
ansar
and a sign of hypocrisy
is hating the Ansar.
The Ansar are the inhabitants of Medina.
So if a person understood
what the Ansar have done
in supporting the prophet alaihi sallahu alaihi wasallam
and supporting Al Muhajirun, the migrants,
defending Islam, spreading Islam, their merit and virtue
in Islam
you then you must love them
for the sake of Allah Azza wa Jal.
Again, you will not have anything in your
heart except love towards them.
So if you love the Ansar
because of this that's a sign of iman.
That's what motivates you.
That's why it was a sign of iman
that you should love the insar.
So when you hear that
and you discover you don't love the unsar
as much, that will motivate you to love
them more because you want your iman to
increase. So you will contemplate, you will ponder
why you should love the unsar then you
would love them more than your iman will
increase.
You follow me?
Now if you discover well I don't love
the unsad as much as I should then
you think about why you should
then you will love them more
and then your iman will increase because of
it.
It. And if a person finds that they
hate the Ansar,
you ask yourself why would you hate them?
And they are the ones who supported the
prophet alaihis salatu wa sallam. If you hate
them because of that
then what is that?
It's the sign of a very weak iman
or hypocrisy,
right?
So if that is true about the Ansar
it's even truer about the Muhajirun,
the immigrants
because the immigrants are better than the Ansar.
So we can say the same thing. It's
a sign of iman that you would love
al Muhajirun
and a sign of hypocrisy that you would
hate them.
Now if you love Muhammad alaihis salatu wa
sallam whom should you love the most?
From among the Sahaba?
The ones that he loved the most.
Who are the ones that he loved the
most?
So you have Aisha from among women
and then Mubakr and Umar from among the
men. Another hadith they are ul Ad Uthman
and Ali.
So the Prophet and interestingly by the way
the order in which the prophet alaihis salatu
wasallam loved them is the order that they
are standing with Allah Azza wa Jal to
understand that it's religious not just simply personal
that he loved Abu Bakr first, right? And
then Umar. Who is the best in this
ummah after the prophet? Abu Bakr then Umar.
So the order that he loved them in
is the order that they are with Allah,
Azza wa Jal. The religious love is dominant
in the life of the prophet alaihis salaam.
It's not just simply personal things. No, though
there is room for personal love.
So if you love the prophet
you cannot be the one who condemns Aisha
or curses Abu Bakr and Umar
and then you say, Allah Muhammad.
Does that make
sense?
That is you love I mean, you hate
the people that he loved the most and
then you say I love him.
That is illogical.
If you love Muhammad alaihis salatu was salam
then the one that you should love the
most after him is Abu Bakr
and then Umar
and follow what the prophet alaihis salatu was
salam loved.
And then the rest of the Sahaba
and the Ansar,
the Ansar, the people of Badr, the people
of Uhud, the people and so on and
so on.
So it's important
to align your love with the prophet alaihis
salatu wa sallam
and you liberate yourself
from bias,
from inherited traditions,
from,
a wrong reading of history
of inauthentic
traditions
that try to attribute
evil or corruption to the sahab of the
prophet alaihi salatu wasillah. It's impossible
to love the prophet without loving
the rest of the Sahaba
and whom.
Now,
let's answer the question and before I also
move away from this
and we did emphasize this point before but
it's also always worth mentioning.
Loving what Allah loves and loving what the
prophet sallallahu alaihi wasallam loves liberates you,
liberates you from your own likes and dislikes,
from your own bias,
from your own limited experience.
So
this person, I hate them. Why? Because
they look funny. Why? Because of their color.
Why? Because of how they talk, how they
speak, where they come from, whatever. Because once
they did not say salaam to me or
because once they did not greet me
because and I love so and so. Why?
Because they're just funny. Why? Because they dress
nice. Why? Because
people love and hate for very finicky,
trivial,
corrupt evil reasons
and these are not the right reasons to
love or hate.
We said before that when you love for
Allah's sake you're loving for the right reasons
and your love then is not subject to
change
based on personal desires and dislikes and moods.
If you love for Allah's sake, you're loving
the right person
in the right way
as long as they are pleasing to Allah
Azza wa Jal, independent of how they react
to
you, that's personal love
and you're allowed to have personal feelings but
we're talking about when you love religiously for
Allah's sake you're loving this person because between
them and Allah Azza wa Jal you believe
that they are great.
So you love them for that and
as long as that has not changed, your
love does not change
and you owe them
allegiance and love and dua and respect and
all of this. So loving what Allah loves
and loving what the prophet a sallallahu alaihi
wa sallam loves
liberates that love from you,
liberates that love from the shaitan, liberates that
love from bias, from bad experiences
and you begin to see things the way
that Allah wants you to see them, not
the way that you see them or your
friend sees them or your culture sees them
or society sees it, no. The way that
Allah wants you to see it and the
way that Muhammad alaihis salatu wasalam would see
it. So if Muhammad would see it, if
this person is righteous, truly righteous, Muhammad would
love him. Then you should love him.
Without consideration,
2 other personal matters that may stand between
you and them. Would the Prophet love them?
If you believe they would love them because
of their piety,
then you should love them. That's how love
or
Allah and loving with the prophet love liberates,
right?
Now here to answer the question of why
did the prophet alayhi salaam in the hadith
begin with Aisha,
her love,
even though Abu Bakr is better than Aisha.
So who's better, Abu Bakr Aisha radiAllahu anhu?
Abu Bakr, right? So when he was asked
who do you love most? Why did he
say Aisha first?
Then he said Abu Bakr,
right? Because the prophet sallallahu alaihi wa sallam
and the answer is on page
383.
The prophet sallallahu alaihi wa sallam answered generally,
Whom do you
love? So that's a general answer.
So he loved Aisha radiAllahu anha for two
reasons at least.
1,
religious.
2nd, personal.
So Aisha religiously
is excellent.
Is unequaled, almost.
So Sheba is very pious,
very devout,
very knowledgeable.
Personally she's very smart, very inquisitive,
has a sharp mind,
very eloquent.
She has a lot of features to her
that made him alaihis salatu wasallam
admire and love her. So on a personal
level
she's great and on a religious level she's
great
It's because she had combined both of them
and she was his wife.
He said, Aisha.
If you were to exclude
those personal connections personal reasons
and just ask about the religious
and of course religious is not only just
religious, there's also a personal attraction
but if you just simply ask primarily about
the religious
it
becomes Abu Bakr
and then Umar.
So Aisha comes first because she's the wife
and also because of her virtue.
Abu Bakr radiAllahu anhu comes first because of
his virtue.
And there's a hadith here or a couple
of hadith that explain the virtue
of Abu Bakr radiAllahu anhu to emphasize again
how much he alaihis salatu wasallam loved him,
how much he was close to him
and how much Abu Bakr understood
the prophet sallallaho alaihi wa sallam
more than anyone else,
above and beyond anyone else. So he said
the prophet sallallahu alaihi wasallam once sat
to give a speech on the minbar
and he said
a servant of Allah
had been given a choice between Allah giving
him the beauty of his life, the beauty
of this life
and whatever he wants from it
and for him to receive what Allah has
for him.
So the choice is between the dunya and
the akhirah.
So he chose what is with Allah Azzawajal.
So Abu Bakr started crying
and he said, We will sacrifice or we
would sacrifice our fathers and mothers for your
sake, O Prophet of Allah.
So the people around Abu Bakr radiAllahu anhu
said, he said, look at this old man.
The prophet sallallahu alaihi wasalam is telling us
about a servant of Allah
who had been given a choice between the
duniya and the akhira and he chose the
akhira
and he started crying and telling us or
telling the prophet we will or we would
sacrifice on mothers and daughters for your sake,
O Prophet of Allah. Meaning what is he
talking about? Because like there seems to be
a disconnect.
Then they said, fakana rasoolallahu
almuhaer.
Then we discovered that the Prophet sallallahu alaihi
wa sallam was the one who was given
that choice
and Abu Bakr was the one who knew
the Prophet sallallahu alaihi wa sallam best.
That is when the Prophet mentioned this, they
didn't
get it.
They didn't get what the prophet was saying.
Who's the only one who got it?
Abu Bakr.
They didn't know that he was talking about
himself,
that Allah gave me a choice to continue
to live and get whatever I want from
this dunya or leave it and go to
him. I chose to go to him.
Abu Bakr immediately got it. He was so
in tune with the prophet
there
was no barrier. That's why he cried immediately
and said we would give, you know, we
would sacrifice our parents for your sake, O
Prophet of Allah, and he meant it.
Then the Prophet sallallahu alaihi wa sallam said
He said alaihi sallahu alaihi wa sallam, the
most generous one with me and his companionship
and wealth is Abu Bakr.
Right?
And if I were to take a Khalil,
a dearest loved one, from my ummah I
would take Abu Bakr
but he has the love of Islam meaning
I give him the love of Islam but
that Khulla as we will explain it, that
is between me and Allah Azza wa Jal.
There should be no personal door leading to
the Masjid
except the door of Abu Bakr.
So the Prophet sallallahu alaihi wa sallam is
saying about Abu Bakr here
is he's the one who helped me the
most
physically
with his companionship, physically
and with his money is Abu Bakr. No
one comes close to him
And if I were to take from the
people of this earth a Khalil
and the Khalil is the most beloved
Kaleem
is the most beloved
and it comes from the Arabic language where
the love penetrates the crevices of the heart,
saturates it to an extreme, there's no other
space.
So the Prophet alaihis salatu wasallam is saying
in the other hadith, if I were to
take someone from this earth as a khalil
I would take Abu Bakr but he is
my brother and he's my companion but Allah
Azzawal has adopted me or taken me as
a khalil.
So I am the khalil of Allah Azzawajal.
So the prophet sallallahu alaihi wa sallam has
ascended to such a level of loving Allah
Azzawajal
that his heart was
saturated with that love there could be no
other khalil. He could love other people
but not to that level
that belongs to 1 person
or to 1
and that one is Allah Azzawjal.
Once Allah is your khalil there could be
no other space for any other khalil. You
could love your wife, you could love your
children, you can love all the sahaba, you
could love anything
but the khalil
is the
supermost.
So 2
were able to achieve this.
Muhammad alaihis salatu was salam and Ibrahim alaihis
salatu was salam. That's it, 2 in the
history of humanity.
So he said if I were though, if
I did not reach that level and I
were to take only one person as a
Khalil, it would be Abu Bakr.
You understand how much he loved him
and you understand how much they were alike.
They were alike.
They thought the same way, they spoke the
same way.
And I'm reminded of
in Hudaybiyyah,
the treaty of Hudaybiyyah
when Umar radhiallahu anhu was
agitated over the conditions of the treaty, he
goes and asks the prophet alaihis salatu wasalam
why are we giving in? Why were you
accepting these conditions? Aren't we on the truth?
The prophet sallai wasallam answers him with a
phrase Allah is with me and will not
let go of me, will not disappoint me.
A particular phrase he mentioned in Arabic.
He goes to Abu Bakr radiAllahu anhu of
Umar
cause he's
still unhappy
and he presents him with the same complaint.
Abu Bakr radiAllahu anhu gives him the same
answer.
What is strange is that he gives him
the same answer exactly with the same words
that the Prophet used
without any previous meeting between them. He says
exactly what the prophet has said.
And it's no coincidence, the Prophet
salallahu alaihi wasallam, when he died, how old
was he?
63 Abu Bakr died when he was 63.
So the love between them is intense,
right?
And it translates or manifests itself in ways
that we may not fully understand
as we don't understand love in this world
today. 2 people love each other, one dies
the other follows in a couple of days.
We don't understand really fully what love is.
So here the Prophet
said, This is how much he loved Abu
Bakr radiAllahu anhu. And then finally he said,
There is khawka or many khawkas in the
Masjid.
Halkha is a small door between your residence
and the Masjid meaning you live here, you
open the door you're in the Masjid.
You open the door, you're back in your
home. So there were homes, residences like that
around the Masdid.
That's beautiful actually, right? You just open the
door, you're in the Masdid.
You open the door, you see the prophet,
alaihis salatu, sallam. You come back to your
house, open the door again, you see the
prophet, alaihis salatu. So he said close all
of them except the door of Abu Bakr
and that is a sign of virtue.
He's signaling something
So that tells you about what? Tells you
about the importance of loving Abu Bakr and
esteeming him, loving Umar, loving the rest of
the sahaba, loving Aisha, loving al Hassanal Hussain,
loving Usama, loving all the sahaba
and having nothing to say except good things
about them.
And if there's a report here and there
that might indicate this or that,
about them, a blemish here or that about
them, you understand that a) it could be
unauthentic.
2nd, they are human beings that yes from
time to time they could commit a mistake
but that mistake as they've said drowns,
disappears,
evaporates
in the sea of their virtue.
So it should be neglected.
And Ubaka and Umar we know for sure.
Umar Uthman and Ali al Hassan al Hussain,
we know that they are of the people
of Jannah
so
you cannot go against them or blemish them
in any way and accept to prosper
and be loved by Allah azza wa Jal.
Now,
let's maybe lastly
tackle the issue of religious love
and personal love and how sometimes they can
coincide, they can clash, they can support each
other or not.
On page 386
kind of to introduce us to this topic,
Abu Bakr
was next to Aisha
at home
and one day he said,
He said, There is no one on the
face of this earth that I love more
than Umar. This is of course after the
Prophet's
death.
There's no one on the face of this
earth that I love more than Umar. So
first note how Abu Bakr radiAllahu anhu was
like the prophet alaihis salatu wasallam. What was
his love about?
Allah's love.
And he knew that Umar was the best.
I mean after him he was the best.
So he loved him the most because of
this.
So he said this and he left when
he came back he said my daughter what
did I say?
He repeated what he said
He says dearer to me meaning there is
no one dearer to me
than Umar
but the son is closer to the heart
or the child is closer to the heart.
And he was explaining here, wallahu 'alam,
that there are 2 types of love.
There's that personal love that you have
towards people around you so your children are
very close to you
and that is what
instinct,
fitra,
no one has to teach you this
this natural love.
So he's saying naturally you
and your siblings are closer to my heart
because you are my children.
So that is personal love.
He loved
Umar
primarily
because of what?
Allah azza wa jin. And in addition to
that, there must be an element of personal
love right there.
So Umar's love is what? Religious and personal
love is for Aisha radiAllahu anha and her
siblings.
We understand from this that you could love
people for different reasons.
A person who
may have
relatives,
close relatives
who are
obedient and righteous, obedient to Allah and righteous.
He and she will love them for two
reasons.
1,
their righteousness.
2nd, because they are relatives
child, spouse,
parents,
grandchildren.
You have relatives
who are not obedient to Allah azza wa
Jal and
you have a reason to love them only
for what?
Natural reasons
and not religious.
Religiously there's a distance.
Personally, though, you still worry about them. You
still like them. You want the best for
them but religiously there's a distance.
And then someone who is alien to you,
you don't know them
and they are disobedient to Allah Azzawajal,
then you have none.
You don't love them religiously and you don't
have any personal connection to
them. Someone alien to you but they are
very pleasing to Allah Azza wa Jal. You
may have no personal reason to love them
but then you have religious reasons.
So you love them for Allah's sake even
though
they may not be close to you, even
though you may never meet them.
And sometimes you could have conflicted love.
Conflicted love we mentioned
1
where you love someone
naturally but not religiously. It could be the
opposite as well
that you like someone religiously, love them religiously,
but they have not been the greatest towards
you.
So it's a mixed
emotion.
I love them for Allah's sake because of
their piety, because of this, because of that,
but personally
there's some friction.
So don't let the personal friction undermine the
religious love that you have for them because
you understand beyond what happened between you and
them Allah
may love them. So you love them for
Allah's sake.
You love them for Allah's sake.
Right?
So religious love and natural love they could
combine or they could separate.
The danger here is what?
The danger here is what?
Just sit down.
Hey.
Just move
because I'm afraid as you keep moving something
is gonna collapse.
Okay. And sit in the back. Sit in
the back. Sit in the back. Sit in
the back. Sit in the back. Keep
the chair and you move.
Okay.
So the danger is what? The danger is
when
natural love overpowers religious love,
when natural love can eclipse religious love and
undermine it. So you would do things
that displease Allah, azza, for the sake of
your personal love, for the sake of family,
for the sake of children, for the sake
of money, for to say anything in the
dunya. And that's what Allah ajal warns us
about. So He said subhanahu wa ta'ala,
He said, Say
if your parents
and your children
and your siblings and your spouses and your
families
and money that you have earned
and commerce that you're afraid that it will
be lost or you will lose
and houses
that you admire,
if all of that
is more beloved to you than Allah and
His messenger
and jihad in His sake then wait until
Allah brings His punishment.
So this is a severe warning from Allah
meaning that you could love your
child more than Allah.
You could love your spouse more than Allah,
you could love your family, your siblings, your
money, your house, your property
more than Allah azza wa Jal. Then what
if Allah asks you to do something
and you dismiss it because of that love?
He asks you to pray but you dismiss
it. You just don't pray
because you just want to be with friends.
He asks you to pray but you stay
up because you just want to have fun
with family
and you miss the salah.
He asks you to give zakah but you
love money too much so you don't give
zakah.
He asks you
to stay away from haram but your children
beg you they want it and so you
give it to them because you love them.
So you disobey Allah Azza wa Jal for
the sake of your personal love. So Allah
Azzawajal is saying that if you love them
more than you love Allah and the messenger
and jihad,
but jihad is not easy to love but
you love them more than jihad for Allah's
sake, then what are you waiting for except
Allah's punishment? Because this is what you are
driving yourself to because you are seeking Allah's
punishment because you're
gonna do things that displease Allah, will bring
His anger so you're marching towards it.
So this is why it's really fundamentally
important for you to love Allah more
and to love the prophet alaihis salatu wa
sallam more
because you will be tested with your love.
Sooner or later
you're gonna get married, sooner or later you're
gonna have children or sooner or maybe you
are tested right now, not in the future.
Right now.
So when you are tested,
Allah
will want to see do you love me
more than them or them more than me?
Do you love Islam more or your life,
worldly life more? Do you love your house
more or do you love the Quran more?
Do you love the sunnah more?
Do you love Jannah more? What do you
love?
So he alaihis salawasalam
in the hadith
and the prophet
in the Quran
urge you
before the fitna comes, before you are tested,
before you fail the test, grow your iman
and grow your love for Allah azza wa
jal so that you could be solid.
If the fitna comes you can say no
to it because of the love of Allah.
But if you wait and the fitna comes
and when the fitna comes it's overpowering,
you will not be able to withstand it.
You cannot really rebuild love then. It takes
time, it takes effort, it takes dua, it
takes sacrifice, it takes habit.
So if your iman is strong right now,
alhamdulillah.
If not, build it up and grow it
and love Allah more
and love the Prophet, alayhi, salatu, wa sallam
more
and practice this love and live this love
because sooner or later you're gonna be tested,
right?
And you don't want to be found
wanting
when that test comes.
So
if you know that the prophet alaihi sallam
loved something
that is precious knowledge
and once you discover that what is left
is for you to follow it
and the reason that you should follow it
is that there is nothing better to follow
but that.
SubhanAllah they even say about
even the natural,
the adat, the habits, not religious but the
habit, the custom
that the prophet sallallahu wa sallam loved or
did
even though it's not an obligation or it's
not recommended
that you should love it
but some scholars have argued they said that
Allah azza wa Jal would only choose the
best for his prophet
So it naturally would be the most wholesome
of things
even though it's not recommended that you love
it, meaning you don't have to love the
same food that the prophet loved.
You have
to?
No. If the prophet hated
or disliked
a particular cuisine
or food you don't have to hate it.
He may like it.
But they're saying overall whatever the prophet loved
or disliked,
right,
Allah chose the best for him
and He protected him from the worst. So
even his choices that are not an obligation,
that are not recommended, even they are good,
right?
So this is the blessing really the blessing
of loving Muhammad
alaihis salatu wa sallam is that it leads
you to all good. The more you love
him the more that you want to do
what he did exactly and it's not going
to be a burden. It may be something
that you want to do and you feel
connected to him when you do it
and you will feel pleased that Allah allowed
you to be connected to him
because you've done it.
We'll stop here, insha'Allah.
Let me know if you have,
questions.
No.
No.
So that's a good question.
It says how do we distinguish between what
is a sunnah of the prophet
that we ought to or it's recommended that
we follow and
something that he simply did, right? And it's
not sunnah, it's not recommended, but it just
was a habit of his alaihis salatu wa
sallam. And that is something that
the scholars have addressed.
So if it's an issue in religious matters
or issue that is connected to a religious
matter an issue that He exhorted,
He recommended, He urged people to do it,
then it would be a sunnah.
If it's something that is,
that pertains to life, custom,
that was at his time, alaihi sallahu sallam,
He did not recommend it, he did not
urge people to do it, he did not
attach merit to it, he wouldn't be considered
a sunnah.
So,
the Prophet
for instance praised dates
as far as suhoor goes
And he would consistently
break his fast with dates.
So you understand from that the praise and
then
prophet
may
there will be other things, for instance, that
the prophet
may have done that are related simply to
custom. For instance, what comes to mind is
the length of the hair of the prophet
So that is permissible.
That is permissible for people to do today.
Of course if you're going to do today
you're going to have a beard like the
prophet, right? For you to be consistent. You
cannot just simply, if you're a man, have
long hair but be beardless
because that's not sunnah, right?
But
scholars then, you know, argue, I mean is
this long hair, is it sunnah or it's
simply custom?
It's the accurate opinion of Allahu Alamid was
simply the custom of the time because it's
not recommended. He didn't urge it. He said
you know have long hair if you're male,
you will get this and that from it.
Nothing like that. It simply was the custom
at that time
So when custom changes you change with that
custom. You don't want to stand out,
right? So something similar to this like the
turban
also.
So the turban, there's no authentic hadith from
the prophet
to indicate that the turban particularly
is virtuous.
Some scholars have said hovering the head for
men is virtuous,
someday because it was his habit
and the habits of the Muslims and the
Arabs then. So it's an honorable thing to
do. But we can't say that
it's recommended.
But it's a noble custom.
But nothing in the sunnah urges it. So
we can't say that's a sunnah. But if
you want to do it, it's something good
to do. But if the custom changes it's
okay for men to uncover their
head. So things like that will indicate,
what is sunnah and what is not. And
it could be sometimes things in the middle
that scholars debate,
but it's all based on evidence, Insha'Allah, who
has the best evidence.
What if someone makes a big mistake
and they feel that Allah is angry with
them? How do you fix that especially if
it involves other people?
Well, this is, this is a question from
last week. Okay.
This is about repentance,
tawba.
So if you want to repent from a
big mistake, no matter how big that mistake
is this is what you need which is
tawbah.
You regret what you have done,
resolve not to do it again, ask Allah
for forgiveness
and then you go and ask that person
to pardon you, to forgive you and you
compensate them until they forgive you. So if
you've taken anything from them you return it
to them. If you had
angered them you seek their forgiveness until, yay,
they are satisfied with you. That's the only
way. So you satisfy
Allah azza wa Jal by repentance between you
and Him and you satisfy a human being
by
giving them back what you owe them. And
this is how you repent, Insha'Allah.
Okay. So what is the opinion on going
to public parks and beaches in the summertime
when there is so much inappropriate clothing?
How would Allah see this act? And he
says, especially elaborate on this,
that we as Muslim parents understand our actions
and duty.
I guess you understand
that if people are dressed inappropriately,
you should not be around them.
Especially
you wouldn't take your children to such a
place,
because they will get used to those sights.
And you won't be able to tell them,
Avoid the haram.
Don't look, don't look, don't look. So you
wouldn't go to a place where
both men and women are dressed inappropriately.
It would be haram for you to do
this. Haram for you to go,
and haram for you to take anyone under
your care.
So you would avoid these places and seek
secluded places when there's no one around
and if you keep looking, if you keep
searching,
Insha'Allah, you will find a substitute and if
not
then Allah will give you something else
But you have to sacrifice something for Allah's
sake.
You have to sacrifice something for Allah's sake.
So you cannot be present in a place
that is,
displeasing to Allah
Can we apply the same in our times?
If a learned elder who loves the Prophet,
Sal, alai, wa sallam, loves someone,
is it enough for us to trust not
knowing details? No, of course. If I understand
your question. So if a learned elder
who loves the prophet
but also he loves somebody else,
does that mean that by extension this other
person is righteous just because they love them?
No, this person could have loved the wrong
person.
He's not,
infallible.
You're a human being, right? You could love
the wrong person. You could love them for
the wrong reasons. You may not know them
well.
So the prophet salaam because he is infallible
meaning he does not commit mistakes,
he does not love the wrong person. When
he loves someone he loves the right person.
He's protected.
But a righteous person today could love the
right person the wrong way, the wrong person
the wrong way.
So because we are infallible,
because we are fallible,
you cannot just trust somebody's love.
So shouldn't we ask Allah's love and love
of those who Allah's love and so on,
right? Of course.
Does Nuhanlut,
love their wives even though they were disbelievers?
That's a good question.
That's a good question.
So
the wives of Nuh and Lut alaihimus salam
and they were disbelievers.
Did they love them or not?
Now, if somebody let's say, for instance, if
somebody today
they marry a non Muslim,
a Jew or Christian,
do we ask them not to love them?
No,
because they're married to them.
So they will love them what?
A natural love.
A love that you have to espouse.
Would they love them religiously?
Because they know that religiously they are displeasing
to Allah Azza wa Jal. If she dies
and I assume now since she's married to
a Muslim she understands what Islam is if
she dies
as a non Muslim where does she go?
Hellfire,
right? Hellfire, right?
So if she dies like that she's displeasing
to Allah Azza wa Jal. So religiously he
cannot love her in that way
but naturally he could love her because she
is his wife and the mother is his
children.
Now, the wives of Lut al Nuh alaihimus
salam
now in the beginning, we can't assume that
they married them and they were so displeasing
to Allah because they would not have married
them, right?
But along the way something happened
and along the way they strayed.
So being that they are
great prophets of Allah Azza wa Jal, right,
they kept them with Allah's permission otherwise if
Allah had hated that for them they would
leave them they would have to leave them.
So they kept them with Allah's permission. We
can do we can understand that as they
grew
more stubborn and obstinate and rebellious that they
would love them less and less.
Maybe their love would not diminish entirely,
right? So,
a glimpse of that personal love may stay
but the more that they are disobeying to
Allah Azza wa Jal, that love that they
have for them will diminish
and eventually it could fade away and disappear.
So Allahu'alaam if a glimpse a little bit
of that love remained in their hearts or
not
So likely
towards the end
when they have received Allah's message
and they rejected it completely wholeheartedly,
I imagine none of that love would have
remained in their hearts
and that's why eventually Allah azza wa Jal
took them out,
killed them,
right. They were destroyed
because they've exhausted all excuses.
So as long as a person has an
excuse
you may still feel connected to them. Maybe
they'll be guided but once they exhaust all
excuses,
it's done.
And you could kind of lean on the
relationship of Ibrahim alaihis salam with his father.
So did Ibrahim love his father?
Yeah.
Because you see it in how he talked
to him and how he invited him to
Islam and so on and so on.
But Allah says in the Quran,
When he realized
that he is an enemy of Allah Azzawajal,
he disowned him. I mean Ibrahim disowned his
father,
You see?
When he continued to have hope,
hope,
hope.
Be nice to him and kind to him
towards the end and pray that Allah would
forgive him towards the end but when Allah
told him no, done, he's my enemy, it
was over.
So when Nuhanlut
alaihim as salam when they knew that's it
their wives were enemies of Allah azza wa'al,
no connection
remains between them and their wives.
But before that there's always that hope that
maybe,
right?
And that's why kind of to,
counter the claim of those who malayin
by saying well Nuh was
married to a disbeliever,
Lut was married to a disbeliever
Aisha could be this and that, right?
We say what happened to the wife of
Nuh and
what happened to the wife of Lut?
Allah 'Azza did what with them?
They were killed.
Allah did not leave them to be married
to His prophets.
So if there's any wife of a prophet
alaih salahu wa sallam or any companion, a
close companion of the prophet alaih salahu wa
sallam that is less than worthy, they wouldn't
be around the prophet.
They would be expelled.
They'd be purified,
right?
Does that make sense?
So Allah Azzawajal would not because we said
The good are for the good.
So if Allah Azzawajal
maintained Aisha as the wife of Muhammad alaihis
salatu wasallam, then she's what?
The best of the best because he would
not leave her to be her, his wife
if Na'i Shri was not the best of
the best.
Okay.
Yes.
So,
question it's an important question. If someone is
not a scholar, is not knowledgeable,
is there a danger if they,
read hadith books
because they could misinterpret them, they could miss
the context of the hadiths, and so on.
He says this is unlikely to happen, Wallahu
'alaam, because the same
the same danger
exists in reading the Quran.
I mean, if you pick up the Quran
and read it just without a tafsir
you could misinterpret an ayah and you could
really miss the context. In fact, most of
the context is not available in the Quran.
You need to go to a book of
tafsir.
But when you think that you don't understand
something what do you do? You go and
consult a reference and then you understand it.
So the hadith really operates in the same
fashion.
Most of it is straightforward,
easy to understand.
If you feel that you may have misunderstand
something
or
miss one of the contexts in the hadith,
you simply go to a reference or you
ask someone.
So we don't want to deprive ourselves of
reading the Quran because we may misunderstand
5% of it. Well, the 95 percent Alhamdulillah
is clear. You may misunderstand 10% of the
hadith, 10 5% of the hadith that is
negligible compared to the 95% that you'll understand
and will benefit you. And even if you
misunderstand
something, what do you think is going to
happen? You'll be confused about it a bit,
you'll ask, be clarified and you'll move on
insha'Allah.
So Alhamdulillah,
the Quran and the sunnah are source of
guidance so don't hesitate and think that somehow
they will lead you away from Allah.
Allah. I think we should I think it's
time for the right?
Yeah, it's time for the So we'll keep
the questions for
next week
We'll meet you again Insha'Allah the same time
next week.
A
long, long
So
just quick thing. We have with us some
guests
from Quebec City,
and they are from
Madras to Lindias.
And now I'm being told that this is
the only
Islamic school in Quebec City.
And they came here all the way from
Quebec,
our support,
Right? They purchased a building.
The cost of this building is 3,000,000.
They've paid off 1,000,000 and they are remaining
of
2,000,000.
So InshaAllah, they require their they require your
support and through your donations, you'll InshaAllah join
the builders family who invests
in the generations to come inshallah.
So if you want to donate, they're out
there. It's by the all over there. They
have a debit machine can pay there. Also,
you can grab one of these brochures and
they got a QR code in the back,
inshallah. So please
donate as much as you can.
Related Episodes
- Youssra Kamel Kandil – Have Faith in God’s Wisdom
- Khalid Yasin – You Have A Choice
- Moutasem al-Hameedy – The Monumental Tafsir As Sa’di #18
- Wahaj Tarin – The Power Of A Mother
- Yasir Qadhi – Tafseer Surah Al Kahf Part 06 Promise Of Allah And 7 Sleepers
- Mufti Menk – Ramadan 2009 – Cape Town – Day 14 The Prophet
- Sulaiman Moola – The Spiritual Ladder – Wisdom From The Lips Of Luqman AS