Amjad Tarsin – Sufism Its essence & the traits of its people Class 7
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Alhamdulillah. Mean what Abu salahim, Allah, Sayyidina, Wahabi
na Muhammad, insulallahu, alayhi wa Allah Ali. He was happy. He AJ
mine. Allah,
SWT, Habibi, Kabu Mustafa, wa ala Ali hibina hai,
Ramin Hai, Ram a Ihsan in mahu, Dan IGA Medin wa Alain ama,
humatika ya hamara,
was
a
we're
continuing our study of this book titled Mahi at the mat to allete.
Sufism, its essence and the traits of its people, written by Al
habibiamar bin hafil May Allah subhanahu wa taala reward him and
bless him. And we've looked over the course of these lessons, the
definition of tawulf, the meaning of Sufism, to Solv, and the
importance of properly defining it and understanding it. And then we
began looking at the 10 traits of the people of the spiritual path,
the true and real Sufis, the people who are the true people of
the path of taswof. They all have these 10 traits, and we've looked
so far at five of them, knowledge of the book and Sunnah, their
concern with the attributes and actions of the heart and
beautifying their heart for Allah subhanahu wa taala, the third
trait is sincerity.
The fourth trait is trueness slid. And the fifth trait that we looked
at was humility, having humility of heart. So today, Inshallah, to
Allah, we're going to focus on the sixth trait, the six of 10 traits,
which is marafatul, fabolillahi, wanabdel, hasad, right.
Recognizing the people of honor and eliminating envy. And this is
an extremely important trait and virtue, which is obviously as the
first trait knowledge of the book and Sunnah indicates, is firmly
rooted in Allah subhanahu wa taala book and in the teachings of the
Prophet Muhammad, sallAllahu, alaihi wala, alihi wa Sah mehi wa
sallam,
and especially in today's world where people are losing the proper
measures by which they understand things, it's important to realize
the place of recognizing people of honor, what that means and how it
is part of the etiquette of a Muslim, and especially one who
seeks high degrees on the spiritual path to recognize people
of honor. And this is part of adeb. This is part of having
proper manners and etiquette with Allah subhanahu wa and in
following in the footsteps of his messenger, sallAllahu alaihi wa
sallam. And in addition to that, it's related very closely to
eliminating envy, removing envy from the hearts. May Allah,
Subhanahu wa Taala adorn us with beautiful qualities and heal us
from these debilitating diseases of the heart and restore the
Sunnah of the Prophet sallallahu, alaihi wasallam within his ummah.
So the author says, one of their most distinctive traits, ie, the
Sufis, the people of the spiritual path, one of their most
distinctive traits, while maintaining a good opinion of and
believing in the good of all Muslims, is to treat people
according to their status or according to their rank,
acknowledging the honor due to people and being content when
Allah distinguishes whomever he wills with a blessing, distinction
and honor from him. So this is very important,
is that while having a good opinion of all Muslims and
believing in the good of all Muslims.
What does that mean? It means that when you see that someone is
blessed by Allah subhanahu wa to be from the ummah of the Prophet
salallahu, alaihi wa sallam, and that someone has been given the
gift of Imaan, that your opinion of Allah subhanahu wa taala, and
your desire for good for that person is that you have a good
opinion of them, that Allah, Subhanahu wa taala, Inshallah,
will grant them great good in the hereafter, and that you identify
and recognize the good in them. And every human being has good and
bad, but that you look for that good, and you maintain a good
opinion of them, and you believe well in them, and then
simultaneously, is to treat people according to their status. What
does that mean? It means that you honor and preserve the sanctity
that every human being has. So sometimes, when people hear this,
they say that you give someone honor,
they somehow assume that that automatically means that you're
taking honor away from someone else, that everything has to be on
this level playing field, and that to recognize an honor that someone
has given means that you're not recognizing some good and Another
person. That's not what it means. But for example, your father has a
particular honor that your sibling doesn't have. There's a certain
treatment that you have towards your father that you do not see as
the same treatment or the same level of honor or respect given to
a sibling, even though sibling is deserving of respect,
the honor and distinction given to a mother is also unique and
distinct from the honor given to a father and so forth, and that even
where Allah subhanahu wa places people In society is important,
and we even have in our Sharia that the Prophet salallahu alayhi
wa Alayhi Sahib, he encouraged people that, even when they get
married,
not to have huge differences between the status of spouses.
Why? Because, as the butterflies and all of the excitement starts
to become normalized and washes away, and real life settles back
in, people are going to notice those differences again. Oh, you
know, I used to have this kind of food all of the time, and now we
can't afford it, or I used to, I'm used to this particular kind of
treatment, and I'm no longer afforded that kind of treatment.
So even in marriage, the Prophet sallallahu, alayhi wa sallam
encouraged us to take these things into consideration. So it is
acknowledging the honor due to people and being content with what
Allah distinguishes them with, of blessings, distinctions and honor
from him. And actually the people of Allah, the people of the
spiritual path, when they saw that Allah subhanahu wa taala blessed a
person with a particular blessing, they would actually be happy for
them, and they would actually thank Allah subhanahu wa taala on
their behalf.
And they would be happy at the good that takes place that Allah
gives to someone else, not just themselves.
And this also relates to eliminating envy. And this is
found. This is a character trait of the heart. This is an action of
the heart to really recognize that Allah subhanahu wa taala is the
giver of blessings, and that Allah subhanahu wa is deserving of
gratitude for every blessing that is given to all of creation. And
this is found in a dua of the Prophet sallallahu alayhi wa
sallam, which is a sunnah to recite every morning and evening
in which the Prophet salallahu alaihi wa sallam would say Allah,
near Matin o be ahadimq, Oh Allah, whatever. In the morning we would
say Asmaa, and in the night, we would say so. For this time of
night, when you say, Allah, Mama, am Sabi me, narmatic, oh, Allah,
whatever blessings I enter the night into the night with, from
the blessings that you have given to me, or the blessings that you
give to anyone in your creation. Faminka, wah, Daka la Shari kalak,
that blessing is from you alone, without any partner, falaq,
Alhamdulilah, so all praise and all thanks belongs to you for
distributing those blessings. So it's a sunnah of the Prophet
salallahu, alayhi salam, to thank Allah for the blessings that He
gives other created beings.
So we should be happy when Allah distinguishes someone with a
blessing and ask Allah to increase them and to realize that this is
part of our gratitude to Allah, Subhanahu wa for all the blessings
that He gives and a great means of drawing closer to him.
The author continues and says, because of this trait of
recognizing the people of honor, they were devoted to giving
everyone their due right, giving everyone what is due of their
right, fulfilling all of the rights that people have. A parent
has a particular right.
Someone who has a position of leadership has a particular right.
Someone who is an employee of yours has a particular right and
honor, and all of those are unique and different, and giving everyone
their due right
on the authority of Sayyidina Ali ibn Abi Talib, may Allah be well
pleased with him and honor his countenance. He said, I heard the
Messenger of Allah, sallAllahu alaihi wa sallam say, Enzi Luna
hum, that the Prophet salallahu alayhi wa sallam said, enziruna
zila hum, treat people according to their status. Treat people
according to their status or their rank.
And that's narrated by Ibn rasaqr And in another Hadith, on the
authority of ayshallah, who said, the Messenger of Allah,
sallAllahu, alayhi wa ali Sabi Salam, commanded us to treat
people according to their status, and once again, this is still
affirming the sanctity that every human being is owed.
But that the Messenger of Allah, Ali Hua Ali, he was salam. He knew
how to respect the rank and status that people had in society, and
that didn't mean that he preferred them over other people, but that
he respected where they were and treated them according to their
status, without taking anyone else's right away from them, and
without humiliating or putting down anyone else. And in another
Hadith, the Prophet salallahu alayhi wa sallam, he was only
impressed. So there's a difference between treating people according
to their rank or their status, but he is SallAllahu. Alas, he was
only impressed, or he only liked a person based on their Taqwa.
So his preference SallAllahu, alaihi, wasallam, those that he
liked and those that he loved was in accordance to their degree of
Taqwa. So this is something separate, that he salallahu
alaihi, salam, those that were close to his heart were people of
taqwa, but that he Salawat Allah, he was Salamu alai he knew how to
treat people accordingly, and that there once was two majians, two
Magian soldiers who were part of the Persian Empire. They were sent
by a governor from Yemen to Madin al Munawwara, because Yemen was
under the control of the Persian Empire
and the Prophet sallallahu alayhi wa sallam when he saw these men.
And they actually came to try to forcefully
arrest the Prophet saw them and threaten him that you have to
follow the kisra. You have to follow the Persian emperor. And
they tried to sort of strong arm the Prophet sallallahu alayhi wa
sallam, when they arrived to Medina and the Prophet salallahu
alayhi wa sallam saw them. They actually had the custom of growing
out their mustache and shaving their beards. So they had very
bushy mustaches, and they would shave their beards. And the
Prophet sallallahu alayhi wa sallam did not like their
appearance, and he did not like looking at them because it goes
against the Sunnah. It goes against what is beloved to Allah
subhanahu wa taala, of trimming the mustache and growing the beard
anyway, despite the fact that he did not like to look at them, and
he did not like their appearance. And in addition to that, they came
to actually threaten the Prophet sallallahu alaihi salam, that when
they came to Him, being people who were sent by a king, the Prophet
sallallahu alayhi wa sallam gave them particular respect that they
were owed. So he told the Sahaba to feed them and to make sure that
they had a place to stay and to arrange a place for them. And they
came to the Prophet salallahu, alaihi wa sallam, and the next
day. So when they threatened him, the Messenger of Allah a Salam
said, we will talk tomorrow. We won't get into a discussion today.
Let us talk tomorrow. So then the next day.
He, as they were, trying to strike fear into the heart of the
Prophet. He is protected by ALLAH. So he is the furthest of people
from fear. In that sense,
the Prophet saw them, asked them the next day, man rabukuma, who is
your Lord? They said, kisra, our Master, our leader. Our Lord is
kisra, the king of Persia, and the Prophet salallahu alaihi salam,
this is one of his miracles. He said Rabbi Tala rabukamah om, my
lord, last night he killed your Lord. And actually, this is
something that's recorded in history that the son of the king
of Persia assassinated his father in order to assume the throne and
take power from his father. And the Prophet sallallahu alayhi wa
salam was given news of that. So then, when they went back to the
governor in Yemen who had sent them, they said that we were told
by the man who is claiming to be the prophets, and who is the
prophet of Allah, sallAllahu, alaihi salam, that the kisra was
killed, and that,
you know, we there's no no longer. He was killed by his son. So then
the governor in Yemen was intelligent. He said, Let us wait
to hear what news comes from Persia, and almost a month later,
the news arrived to them that on that same night that the Prophet
saw them, said that the son had killed his father and that the
king of Persia had been killed. But all of that to show that's
just a beautiful story about the morjiza, the Kesh that the Prophet
sallallahu, alaihi salam had, but it goes to show, despite the fact
that they did not have a dev with the prophet, and that they were
not beloved to the Prophet, because in that state, they were
disbelievers, they then became Muslim, the Prophet saw them,
still honored them and gave them honorable treatment. And in
addition to that, the Messenger of Allah, sallAllahu, alayhi wa
sallam. He taught the Muslims, and he taught his companions to be
people of exceptionally good treatment, that even after the
Battle of Badr, when the Companions captured 70 prisoners
of war that they had, they had 70 captives the Prophet salallahu
alayhi wa al salam, he told them to take care of those captives and
to treat them well and to make sure that they were fed and taken
care of. And when the Sahaba Radi Allahu were so intent and so
excited to fulfill the commands of the Prophet. Saw them in order to
do things with Ihsan. And they are the Imams of the spiritual path,
the exemplars of the spiritual path, albe Allah in home. They
actually would give the captives the best of their food. They would
seek them out. They would set aside the best of what they had.
And they would say, give the give this to the captives because the
messenger of allah sallallahu, alayhi wa alayhi salam, he
commanded us to take good care of them,
right? So look at the treatment that they received at the hands of
the community of the followers of Sayyidina, Muhammad, sallAllahu,
alayhi wa sallam. And even if you look in today's world, countries
that claim to be making progress and countries that seem to be very
humanitarian, look at how their captives are treated. Look at how
they
capture and treat the prisoners who are their own citizens, and
look at how they treat people who are aggressors against them when
they capture them. Where are human rights? And look at 1400 years
ago, the Prophet sallallahu, alayhi wa salhi wa sallam, he
established a standard of treatment and a standard of
engagement that was loftier than any human society has ever been
able to come with. And this is the way of our Prophet, sallAllahu
alaihi wa ala alihi wa sah Mey wa salam. And even above and beyond
that, the Prophet sallallahu alaihi wa sallam even taught us
the treatment of animals, and that if a person mistreats their own
animal, that Allah subhanahu wa is going to take them to account on
the day of resurrection. So even animals have rights, and animals
are deserving of a particular kind of treatment, and among the
animals, the Prophet taught us those that were set by Allah as
animals that could be eaten, and even those animals that are
slaughtered and sacrificed and eaten, there is particular rulings
related to their treatment, and that they have to be treated well,
and that there is a sunnah of the Prophet.
In terms of the knife being sharpened, in terms of not
allowing the animal to see other animals being sacrificed, and so
forth, so forth. So look at this sublime understanding and these
lofty character traits that were taught to us by the Prophet
sallallahu, alaihi salam. So here we see that there's a difference
between treating people according to their status and rank and
recognizing the virtue that exists within people. So recognizing the
virtue in the people of Taqwa as Allah, Subhanahu, WA says, WA
Jana, Kum, sharu, Ban, wata, ela, Lita, arafu, and we created you
into various tribes and peoples so that you may come to know one
another. Who's the best of them in a karamakum and galah he atram.
The most honored of you with Allah are those of you who have the most
taqwa, who have the most righteousness and piety now. So
then the author continues, Sayyid al Habibi Ramana, and he says
another, another narration from the time of the Sahaba, from the
khilafa of Sayyidina, Ahmed ibn Khattab, Allahu Anhu Jubeir Ibn Al
hawarith narrated that Ahmed ibn Khattab consulted the Muslims over
the compilation of the Diwan. The Diwan is like a ledger. It's a
book of records that has people's names and,
you know, it basically classifies and has people's names all
recorded in this ledger. So When Sayyidina Ahmed il Khattab wanted
to compile this Diwan, he called upon akhir ibn Abi Talib
makhram ibn Nawfal and Jubeir Ibn mutam, each of whom were
genealogists of the Quraysh. They were people who specified in the
genealogies and the lineages of the Quraysh. So then he said to
them, register the people. How do you go in order who was mentioned
first in the ledger? How do we classify? How do we have a system
of classification in this ledger? So then Sayyidina Ramah said,
register the people according to their status. Begin with people
based on their status. So when they started recording people in
the ledger, they began with Bennu Hashim. Then they began with
Sayyidina Abu Bakr and his people, benitayim, his clan. And then they
began then they wrote Sayyidina Amar and his clan during his
khilafa, When Sayyidina Amarillo, now he's the Khalifa and he's the
one who designated this responsibility for them to fulfill
when he saw that they had been Oh Hashim. Then Sayyidina Abu Bakr
and his family. Then Sayyidina Amar and his family. Sayyidina
Rama Radi Allahu Anhu himself said by Allah, I would have liked it to
be this way. I wish it was this way. Allah knows that I wish this
was the order of honor and status. But then he said, but begin with
the relatives of the Prophet salallahu alaihi wasallam, that
the status is determined in order of the closeness to the Prophet
salallahu alaihi wasallam. So he said, rather the classification
should be with the relatives of the Prophet, and not those who are
actually the khulafa. That's from his humility and his love of the
family of the Prophet, sallAllahu, alaihi wa ali wa sallam, he said,
so begin with the relatives of the Prophet, starting with the closest
until you place Ramar, where Allah has placed him, meaning himself,
until you place Ramah where Allah has placed him. And this goes to
show that adab that the Sahaba Radi Allahu anhuman had with the
family and relatives of the Prophet sallallahu, alayhi wa
Allah and Sayyidina Ahmed ibn Al Khab,
his own son, Abdullah ibn Amar, when they would give out stipends
from beitul Mall, that he would give certain stipends to people in
the community that his own son, Abdullah ibn Amar, he received a
stipend of 2000 dirhams and Sayyidina, Usama Ibn Zayd
Sayyidina, Usama Ibn Zayd,
who was Zayd who was raised by the prophet Salman, and loved and very
beloved, Zayd ibn harithah,
he was very beloved to the Prophet Salam. So his son, Usama Ibn Zayd,
he gave him 3000
so his own son, he gave 2000 and Usama Ibn Zayd received 3000
so his son asked him. He said, My Father, why is it? And Sayyidina,
Abdullah ibn Ahmad is older than Usama Ibn Zayd. He had been
involved more in the events from the life of the prophet
Sallallahu, alayhi wa sallam and so forth. He said, My.
Father,
Usama Ibn Zayd did not make Hijra before me. He is not older than
me. What is the reason for this distinction that he's been given
such that you give him a larger stipend than you give me?
So what does Sayyidina, Ahmed iradi Allahu Anhu. Say, look at
the humility. And this is really what we're talking about,
recognizing honor. We talked about humility in the previous lesson,
and eliminating envy, removing it, expunging it from the hearts. He
said, al the Allahu anhu, he said he was more beloved to the Prophet
sallallahu, alayhi wa salam, than you are. Why am I giving him a
distinction? Because the Prophet SAW loved him more than he loves
you or loved you. And he said, Look, and on top of that, and he
said, and the Prophet saw him loved his father more than he
loved your father. Ie Rama Ibn Al khabab himself, he's telling his
own son, the reason I'm treating him better is because the Prophet
loved him more than he loved you and he loved his father.
Sayyidina, Zayd ibn harita, more than he loved your own father.
Look at the adeb that the Sahaba had with one another. That's not
an easy thing to say. Not only is it not an easy thing to say, it's
an even harder thing to act upon, but they followed up their words
with action. And actually their actions preceded their words in
many instances that Ali Allah Abu, in addition to that, when he would
see Sayyidina Abdullah ibn Jafar ibn Abi Talib, the son of
Sayyidina Jafar ibn Abi Talib, the brother of Sayyidina, Ali Ibn Abi
Talib and the cousin of the Prophet sallallahu alayhi wa
sallam. When he would see his son, Sayyidina, Abdullah ibn Jafar, he
would say assalamu, alaikah Yab ya Ibn dal Jana hain, he would say
assalamu, Alaikum, O son of the one who has two wings because
Sayyidina Jafar ibn Abi Talib RadiAllahu ala when he was
martyred in the Battle of Mukta, both of his arms were cut off, and
the Prophet salallahu alayhi salam said Allah replaced his two arms
with Two wings, which he flies and soars in paradise with so when he
would see him, he would soften his heart and show the love that that
would be given to the family members of the Prophet. Saw those
who were close to the Prophet. So he would say As salam Alaikum,
yeah, Ibn Dan Jana Haim. And when he would see Sayyidina Usama Ibn
Zayd, who we mentioned before, the son of Sayyidina Zayd ibn harita,
he would say assalamu alaikum. Ya Amiri. Even though he's a much
younger man, what would he say to him? He would say, Assalamu
alaikum, my commander. Why would he say that when he is the
Khalifa, When Sayyidina Amr ibn Al khabab, at the time, was the
Khalifa, but whenever he would see Sayyidina Usama Ibn Zayd, he would
say assalamu, Alaikum, ya Amiri. Why did he do that? Because when
the Prophet sallallahu, alayhi wa, alayhi wa sallam returned to Allah
subhanahu wa, the last order that he gave before returning to his
Lord, Salawat Allah. He was salaam Ali was that he made the general
of an army, this army that was about to be sent out. He appointed
Usama Ibn Zayd as the general. And actually, when Sayyidina Abu Bakr
Al Sade, he was 18 years old at the time, approximately 18 years
old. They said he's going to lead an army of very seasoned warriors
and generals like Khalid Ibn Al Walid and other Sahaba he's going
to lead them. Say, and they started to question. And then
Sayyidina Abu Bakr asadir said, the first thing I'm going to do is
confirm the appointment of the Prophet, because I'm not going to
allow anything that he decided and anything that he came with to be
changed. So then Sayyidina Ahmed ibn Khattab would honor that years
later, and he will say as a so we see the honor that they had. And
then this relates to the next point about eliminating envy. The
author says the Messenger of Allah, sallAllahu, Ali Ali, as
said, Iya Kumu has said, Beware of envy. For in Al hasadah yet Kulu
hasanat Kamata rule hatab, for truly, envy eats away at good
deeds, just as fire eats away at Wood, that envy consumes your good
deeds the way that fire consumes wood. So we have to be very
careful of envy, and this goes back to the point of sin.
Celebrating and thanking Allah for blessings He gives other people.
Alhamdulillah, oh Allah that You granted them a beautiful house.
Alhamdulillah, Ya Allah that You granted them shifa, even if the
person saying Alhamdulillah is sick. Alhamdulillah, Ya Allah, You
granted that person knowledge. Alhamdulillah, you granted them
success, and that takes nothing away from you, that decreases you
not one iota rather, you are raised and elevated by Allah
subhanahu wa.
Then the author concludes the chapter with a quote by Imam Al
Azali from Deen that Imam Al Azali says a person may envy someone who
people praise love and honor,
making him wish that that blessing be taken away from that person.
When someone sees others are beloved and honored and praised by
others, they might start to feel envy and wish that that honor or
that blessing was revoked from that person because of the envy
that he or she feels.
He then finds no way to do this other than by slandering him. So
then the person thinks to himself, okay, how do I get people to stop
praising him? How do I get people to stop loving him? How do I deal
with this envy, this vile disease in the heart, I'm going to slander
the person. Oh, you know they're not that great. They don't know
what they're talking about. They're actually, you think that?
No, no, they don't even know that much. No, no, you think that they
did it. They didn't even do it. Someone else did it. So, so then
that person starts to sign that and actually, actually, they lied.
Did you know that? Don't tell anybody, but they lied, and then
you start to slander, and then you start to try to pollute that
person's good honor a lot protect us. Imam Al Ghazali continues. He
desires that the person lose credibility, so that people no
longer honor and praise Him, because it burdens him to hear
them do so when he hears people saying, mashallah, look at this
person. They're so good, they're so kind, they have such good adab,
they're so it burdens them. It's as if you and you stab them and
you're adding salt to the wound.
Imam Al Ghazali then says, this is the very essence of envy, and it
differs from hatred. It differs from just hating a person because
envy incites a person to inflict upon because anger makes you want
to harm the person you're angry with hatred makes you want to harm
the person that you hate, but envy makes you want to harm someone who
could be a friend and a close companion and maybe even your own
family member.
So envy can make an enemy out of a loved one, whereas hatred you hate
someone that you don't like already, and that's still a
problem. That's still a disease. But envy is even more dangerous
because it pits you against someone who is honored and blessed
by Allah and someone who might actually be very beloved to you.
So the people of the spiritual path, they recognize the people of
honor. They're happy when honor and blessings and goodness are
bestowed upon others, and they give everyone their due right, and
they have humility before Allah subhanahu wa, and they expunge
envy and Nam. They expunge envy from their hearts. So this is the
sixth trait. We've now come to the end of the sixth trait, and
Inshallah, next week, we'll come to the seventh trait, which is
remembering Allah subhanahu wa taala abundantly. So now
Inshallah, we'll take some questions, and whatever questions
you have, you can just ask them, and inshaAllah will spend the time
remaining answering them. So there's a question here regarding
the story of Sayyidina amardi Allahu Anhu Allah. He said, How
did Sayyidina Amar? How did his son Sayyidina Abdullah ibn Amr,
who is a very highly respected and revered, and all of the companions
are respected and people deserving of respect. How did he react to
his father's reasoning, and did this serve as a motivation for
that generation? He accepted his father's reasoning for a number of
reasons. One, his father is more knowledgeable than he is, right?
So it's his father, and he is a person of knowledge, and the
reasoning is connected to the honor that emanates from closeness
to the Prophet Sallallahu Alaihi wala alihi wa sahab, and both the
companions and the family.
Of the Prophet sallallahu, alaihi wasallam Ali, both of them are
deserving of honor and distinction in unique ways, but their honor
and their distinction stems from their connectedness to the Prophet
sallallahu alayhi wa sallam, who is the most honored and beloved of
all creation now, so
he accepted it, and when he understood it in that way, he
probably was happy and said, Oh, that's a beautiful reasoning.
That's a beautiful reason. And he probably learned something from
his blessed father and from that lesson.
There's another question here, can we purposely compliment and honor
others in a effort to emulate the Sahaba and in the hope of reward
for it? That's a beautiful question. It's actually a sunnah
of the Prophet sallallahu, alayhi wa alayhi wa sallam, to call
people by names that are beloved to them. It's a sunnah of the
Prophet sallallahu San. So we should honor people as long as
there is a line, as long as it's not exaggerated and it's not
flattery. So what ends up happening is that people might see
it as, Oh, these are my friends. Oh, masha Allah, you're, you're so
knowledgeable, you're so this, you're so that, because we're,
we're a click, right? No, but actually, to look for honor in all
different kinds of people and to compliment them, and to be a
person of positivity, a person of uplifting words and a person who
finds good in all of these people. The Prophet salallahu alaihi wa
sallam. There was once a young boy who had a pet bird that died. So
the Prophet salallahu alayhi wa al Asmaa, he gave the young boy a
nickname, and he consoled him about the passing of his bird. So
he said, Yeah, about Umair mahalo nui, yeah. Abu Mair Mahala nuhair,
oh. Abu rameyer, giving him a nickname, turn, a name of
endearment, he said, oh. Abu rameyer, what did the birdie do?
What did the what happened to the bird? Right? Consoling him about
the passing of his bird and giving him a positive nickname, and you
see this in his treatment of the Sahaba al Radi Allahu Anhu. So
this is definitely something we can do, expecting and hoping for a
reward from Allah subhanahu wa and it's something that engenders love
within the community, love within between brothers and sisters, and
is of one of the greatest virtues that we should strive
to cultivate in our lives and in Our communities.
There's another question here, should we honor people based on
Association? Now, for example, honoring someone solely because
they are part of an honorable group or family? Now, so generally
speaking, that is something that, once again, honoring someone and
highlighting their honor doesn't mean taking anything away from
anyone else, and even if that person has shortcomings or flaws
or mistakes, you can actually honor the them in accordance with
that association. So an example Imam Malik Rahima Allah, the
governor of Medina was from the extended family of the Prophet,
sallAllahu, alayhi wa sallam. He was a distant a descendant from
the extended family of the Prophet. And the governor had
ordered the torture of Imam Malik, and he was tortured. So when Imam
Malik finally returned home and his shoulder had been dislocated.
He went through great difficulty. His students said to him, make dua
against this man. And Imam Malik said, every time I was struck, I
asked Allah subhanahu wa taala to forgive him, because he is an
extended he is a relative of the Prophet sallallahu alayhi wa
sallam, and I don't want any of the Prophet's relatives to be
punished on the Day of Judgment, by my account,
because of me. So I actually asked Allah to forgive him, and even if
someone is falling short and is doing something wrong or actually
going against the honor that Allah has given them. You can remind
them, and you can say, mashallah, you are from the family of a noble
scholar. You are the descendant of a particular righteous person,
Masha, Allah, we benefited so much from that righteous person, may
Allah, Subhanahu, ta reward you and I.
Pray that Allah preserves that righteousness within his
descendants. And this is a responsibility that Allah has
placed on your shoulders so you're able to honor them without
exaggeration and without flattery and in its proper place now. So it
is something that is still good to do. And Allah. SubhanaHu Taala
says in Surah Al Kahf about the two orphans that Sayyidina Al
Khidr and Prophet Musa Ali his Salam when they rebuilt a wall
that covered a treasure, a buried treasure that was the inheritance
of two orphans When Sayyidina Al Khadr is saying the reasoning for
it, he said, wakanna Abu Huma saliha And one of their four their
forefathers, one of their forefathers was of the salaheen
was a righteous man, so Allah sent me to rebuild this wall to
preserve their inheritance until they come of age and they're able
To use it without other people taking it away from them.
So you see, even in that story that Allah subhanahu wa affirms
the blessings that come by way of righteous ancestry and
forefathers. And it's also a responsibility, and it's also
needs to be established properly and within the proper balance and
limits. Allahu Anam wa SallAllahu Taala said, you know, Muhammad wa
sabia marine al Fati habina Till tabulator will be needed to when
manua Salah al just ador. And with the intention that Allah subhanahu
wa taala allows us to put everything in its proper place,
and that we treat everyone with wisdom, and we honor all of
Allah's creation, and we grant true honor to its rightful people,
while not taking anything away from anyone else within creation.
And that Allah subhanahu wa taala makes us of those who are happy at
the blessings He gives others, and that we are of those who Allah
subhanahu wa taala cures from the disease of envy and makes us a
means for spreading these noble virtues within the ummah of the
Prophet salallahu, alayhi wa sallam, And within all of
humanity. Ala Hadi, Nia waliniatan swaliha,
salaam alaikum, wa rahmatullahi, Taala katu and Inshallah, I
believe an announcement will be sent out. But as of next week, we
will start at 715 starting from next week Inshallah, and then the
following week we will start at 7pm there's just some slight
changes due to the timing of Maghreb changing Salam, Alaikum.