Hamzah Wald Maqbul – Hayat alSahabah The Prophetic Companionship.mp4
AI: Summary ©
The speakers discuss the personality of shia and Sunni, highlighting the importance of shia in valuing emotions and showing respect. They stress the importance of showing respect and understanding the meaning of "the upside" when showing adab to sensitive individuals. The speakers also emphasize the importance of not arguing with people and not giving advice on their conduct.
AI: Summary ©
Continuing with the same
long
hadith
narrated by Saidna.
Al Hassan from his father Saidna Ali radhiallahu
ta'ala anhumah
This is also something to say
for the Ahlulbayt of the Prophet Sallallahu Alaihi
Wasallam. This is not like a shia of
the shia. Although they insist on saying it
and they don't, they don't say Radiallahu anhu
after the name of the Ashab, but it's
also a practice of many of our Sunni
ullama as well. The difference between shia and
Sunni is not has nothing to do with
who, loves the family of the prophet sallallahu
alaihi wa sallam more than the other.
This is something it's a misconception.
If anybody doesn't love the family of the
prophet salallahu alaihi wa sallam more than they
love their own family
at least in their heart, you know, you
don't have to spend money on them. In
fact, the prophet sallallahu alaihi wa sallam forbade
it in some sense but in your heart
if you don't love his family more than
you love yourself, it's like a part of
your iman is deficient, it's it's disabled,
it's hobbled.
So he narrates,
continuing with the narration,
Faisal Tuhu'an,
when they would sit with him.
And so, Sayna Ali Faqalak,
The prophet sallallahu alaihi wasallam was constant in
his joy. He's always he always exuded a
type of joy. It's not the the kind
of bubbly
smile for a picture type of, you know,
happiness of stupidity, but true happiness
that comes from inside even though a person
may not be bubbling over, but there's a
sense of belonging and a sense of purpose
in life.
He always exuded a type of joy. Sahal
al Khuluq, he was always easy in his
in his manners with people.
He
was
always
soft with people.
The Nabi sallallahu alaihi wa sallam wasn't
harsh nor was his, company heavy to bear
nor did he walk around screaming at everybody
nor was he a person who was excessive
in his speech
or or or or obscene in his actions,
nor was he a person who walked around
pointing out everything that's wrong with stuff. He
would correct people when the time was there
for it, when it was appropriate, but not
everything he said was just like, this is
bad, this is bad, this is wrong, you're
a liar, you're the stubborn
He he wasn't he wasn't the person who
just went around looking for deficiencies and things.
But Amazah, he wasn't the person who everything
he did all the time was just joking.
The greater part of the greater part of
his,
you know,
speech was seriousness
and even even even his, joking
or his lighthearted moments were serious as well
because there is in it for us a
sunnah.
And and so even though it may have
been joking, but even that is serious because
it's a it's a sunnah for us.
And but he was such a person that
if somebody if somebody hoped for something from
him that they wouldn't give up hope because
he he wouldn't he wouldn't give them reason
to give up hope in him.
He forced himself to give up 3 things
Sallallahu Alaihi Wasallam. 1 is Mira. Mira's argument,
not the type of not the type of
argument which is
like, I'm I'm gonna make a fool out
of you type of argument or I'm going
to shut you down. You know? It no
longer becomes about the haqq, but it becomes
personal.
He he he forces us to completely, like,
abandon that.
And excessiveness,
and
and those things that don't concern him.
And he gave up from the people
doing with the people three things.
He didn't used to like
blame
people.
He didn't blame anybody
nor did he used to, like, point out
their faults and their their their errors.
And he didn't use to talk to them
in such a way to search out people's
faults.
Some people say that, like, oh, I heard
so and so, this and that. Is it
true really what happened? And they just wanna
know like the bad things about people or
bad things that happened to them or or
just to get the down low, you know.
He wasn't interested in the down low
He was more interested in the most high.
He didn't used to speak about anything except
for it would be something that it could
be hoped some some some
reward from Allah could be obtained through it.
When he spoke sallallahu alaihi wa sallam,
his julasa, the people would sit with him
sallallahu alaihi wa sallam would be as if
there were birds sitting on their heads.
There are birds sitting on their heads. What
does that Hisham, what does that mean?
What does that mean?
If someone is sitting like there's a bird
sitting on his head, what does that mean?
How is he sitting?
Very attentive.
Very attentive, very still.
Because if you move obviously, bird is not
gonna land there in the 1st place. If
it does, it's definitely gonna fly away. So
they're so still as if the as if
birds were sitting on their heads. This is
something important also. I mean, it's worth repeating.
When you read the hadith of the prophet
sallallahu alaihi wa sallam with Isnaab, the adab
is that you listen just as if you
are hearing from the messenger of Allah
himself.
And you and I never had the opportunity
to meet the prophet
in that sense during his life.
But you still can show adab with him,
and you'll still reward. You know, some people
are sensitive to these things, some people are
not. If you're not, then go You
know,
go
enjoy yourself. You have no in Punjabi. You
don't have have any, then go have fun.
Go enjoy yourself. Right? But for the person
who's sensitive to this thing, know that this
is the way you can show adab to
the one of the many ways you can
show adab to the prophet, salallahu alayhi wa
sallam, fulfills haqq. And when you meet him,
salallahu alayhi wa sallam, in this world, in
your dreams or in your visions, and in
the next world when you meet him, salallahu
alayhi wa sallam, in the hereafter.
Right? The the you feel with him this
is something that happens, like, if you meet
a celebrity from TV, watch a show all
the time or whatever, you meet him in
real life, it's awkward. Why? Because you feel
like a connection with the person and that
person's like, who is this guy? You know?
It's not like that the messenger of Allah
sallallahu alaihi wa sallam. You know, there'll be
some some real connection. That connection will benefit
you on that day. It's not just to
be a lot it's not just, oh, I'm
your biggest fan. Can you sign my autograph?
No. It'll be like, yeah. This guy used
to have adab for me in this world.
Just let him in with me. You know?
I mean, it's it's something that,
that will have benefit. It's that's our imam,
you
know? Who will make with
Allah except for with his permission, he's the
one who's gonna be say
raise your head and ask for something so
I can give it to you and make
intercession for someone so I can accept your
intercession. That's that's, like, the first thing that
will happen on the It's not just that
it's like the first thing the first good
thing that will happen on
to us is is that.
So, you know, take this opportunity. So then
when they would sit, they would sit as
if there were birds, perched on their heads.
By the way, that's for the Arabic, when
the Arabic is being read with Isnaab.
This thing, like, you know, I'm talking is
that if you have to go, you can
go. But at least when the Arabic is
being read, you should sit with the adab
as if it's, as if it's, you know,
he's physically present as
if he's physically present sallallahu alaihi wa sallam.
When he would stop talking, that's the only
time they would talk.
And,
when when he would talk, they would always
be silent
which is also the adaf we should show
with our teachers and with our elders and
with the righteous.
That they don't argue. They didn't used to
argue with each other in in his presence
This is also important. Right? Tanazrah is what?
Like, arguing with each other? Don't argue with
each other,
in his presence, alayhis
salaam. And don't argue with each other in
the presence of your elders, in the presence
of your teachers, in the presence of your
the the righteous people of your, you know,
hold back from that. You have hakumima, you
have hakumna minhhu. He would laugh at the
same jokes that they would laugh at. The
same things that that they thought was funny,
he would think it's
funny
as well.
And he would find, like, wonderful or strange
what they would find wonderful and strange as
well.
He would, he would, what you call, be
patient
with people and with their bad manners,
he would be he would be patient with
them and their bad manners and their bad
speech and their bad way of asking him
things
even though they would like
the expression is literally like they would milk
him with their speech.
And I think that that's something people would
understand. They just squeeze every last drop out
of him, sallallahu, so he'd still be patient
with their with the speech of a stranger,
a kharib, someone who doesn't know any better.
This is another thing. Often times we hear
about the good alhaq of the prophet sallallahu
alaihi wa sallam and we're like, yeah. Everyone
should be like that with me.
That's not the point. The point is you
should be like that with other people. Right?
This is mentioned the gharim. Right? If you
come to the masjid and you've been like
going to school and you, you know, was
going to Jummah Fatha for a while, you
should also then subject your own conduct to
scrutiny. Don't expect other people to give you
good Aflac, but you should be in a
position that you're not expecting Aflac from them,
but you're giving it out to to others
as
well.
He would say
if you see a person who has any
need,
go ahead and help him.
He wouldn't accept the praise of anyone except
for if that person was just praising him
because he didn't he did something good for
them and just as a adab, he's making
like, someone says
Right? That's.
You did something good for them. They give
you a dua. He would accept that, but
other than that, he wouldn't accept praise from
people. He wouldn't accept people that that that
that that, you know, sycophantry from from people.
He didn't use to, cut off a person
when
when when they're speaking,
until it was proper for that to happen.
And so, the way he would end his
speech with people is when that person was
done talking or when it was time to
get up
and
leave.
Give us the barakah and the tawfiq of
implementing the beautiful sunnah of the messenger