Hamzah Wald Maqbul – Riyad Al Salihin Haya
AI: Summary ©
The transmission of "hawaya" in Islam is seen as a means to assert the legitimacy of the narrator and remove harmful information from the pathway that people pass through. The importance of speaking truth openly and avoiding embarrassment is emphasized, as well as the need for education and empowerment for individuals to live their values. The sharia and "hamma" in Islam are also discussed, and relationships and relationships are also discussed. The death of a deceased father and a deceased family member leads to sad state of affairs where people use common sense and do things in a sad way.
AI: Summary ©
The chapter regarding the prohibition
of
putting someone in charge
of some affair
or of a judgeship
or the like,
from amongst the charges of affairs,
for the one who
is covetous of that leadership
or the one who is actively seeking it.
Abu Musa Alaihi
who narrates that I entered upon the Prophet
Sallallahu
Alaihi Wasallam
with 2 men from amongst the sons of
my uncle.
And one of them said to him, Sallallahu
Alaihi Wasallam, O Messenger of Allah, give us
the command for some of the authority that
Allah Subhanahu
Wa Ta'ala
has given to you, that Allah, mighty and
majestic, has given to you.
And the other said something similar to that
meaning make us people of authority, give us
positions of authority
from the authority that Allah gave you. The
Messenger of Allah salallahu alaihi wa sallam responded
to him
by saying,
indeed, by Allah, we never give authority
to anyone from the authority Allah gave us
to one who asked for it or one
who is covetous of it. It's a Hadith
both of the party and of Muslim.
Kitawul Adeb.
So we start a new part of the
book.
The previous part has to do with states
of the heart.
This part of the book has to do
with Adab, with the proper way of going
out about doing
something. And
adab are those things that are speech and
actions that are praiseworthy
that are praiseworthy.
Adab generally translates to manners
but it doesn't mean manners in the sense
of a person should use which fork for
the salad and which fork for the beef
rather it's
it's
knowing
what the way of dealing with somebody is,
the proper way of dealing with a person
or proper way of dealing with
a matter
given the time and place and circumstances.
So adab with somebody may involve having no
adab with them.
So hadith it's not it may not be
a hadith of the Prophet SallAllahu Alaihi Wasallam
but it's a saying of, of the Arabic
language
That to show arrogance in the face of
an arrogant man is to give him sadaqa.
And so that's not manners, that's actually not
having manners with a person but that's the
adab of how to deal with that person.
So in that sense, it's the proper thing
to do or say given the circumstance, the
time and circumstance that a person is in.
The chapter the first chapter from Adab, the
book of Adab is what? The The chapter
regarding
Haya.
Haya is a very difficult word to translate
also because very few people in our culture
have it. There's not really a word for
it. They say shame.
Shame
implies that a person has done something bad
and that they feel some sort of regret
or remorse for it. So Haya Haya is
not necessarily shame.
It's perhaps bashfulness. It's
the,
the quality that a person has
that's opposite to being brazen in doing what
they do. An idea is that the rule
is that a person should have Haya and
a person there are certain exceptional circumstances in
which a person shouldn't have haya.
The person is on the battlefield
and they have haya, their head is gonna
get cut off.
So that's a situation where it's not appropriate
to have haya.
But, you know, in general people should should
have Haya and it's the the the rule,
not the exception. And just because the exception
exists doesn't mean that the rule has,
the rule doesn't exist or that the rule
is somehow weak or the rule is somehow,
any any way diminished.
And so we need to learn what the
rule is and haya is one of those
things again. It's something there's very little concept
of it in the culture that we're in
right now. There was a concept of it
before,
like old school, like pilgrim
type protestant people, the first people who
inhabited,
America from amongst the colonial settlers but it's
something that I think later on was more
or less done away with
sometime in the last century.
And Sayyidna Abdullah bin Umar
narrates
And it said, Abdullah bin Umar radiAllahu ta'ala
and whom may Allah ta'ala be pleased with
him and with his father narrates that the
messenger of Allah Sallallahu Alaihi Wasallam passed by
a man from the Ansar who was chastising
his brother because he felt he had too
much haya, he was too bashful.
You need to be more aggressive with dealing
with people, you need to be more upfront
in dealing with people, you need to be
more front in dealing with people. You need
to be more in their face when dealing
with them. Don't beat around the bush. Don't
pull any punches rather, you know, go and
kill the competition. That type of thing. He
was telling his brother,
you know, that you have too much haya,
that you shouldn't have that much haya.
So the messenger of Allah sallallahu alaihi wa
sallam when he saw this, he says to
him he says, leave your brother. Why? Because
Haya is part of imam.
It's a hadith narrated book by Bukhari Musa.
Say, Nur Alaihi Wasallam Al Haya. Said, Nur
Alaihi Wasallam who narrates
that and may Allah Ta' be pleased with
him and with his father. Narrates the messenger
of Allah salallahu alaihi wa sallam said,
hayah,
doesn't bring anything except for good. And it's
a hadith that both Bukhari and Muslim narrate.
And in an alternate narration of Muslim or
an alternate two narrations of Muslims,
the wording comes that is good, all of
it and, also hayah all of it is
good.
Meaning that they're the same things. One of
the things that the hadith of the prophet
salallahu alaihi wa sallam, the wording of it
is transmitted with great accuracy but every now
and then you'll see a hadith where the
wording is transposed like this or that which
is fine. The meriar, the minimum standard for
the transmission of the hadith of the prophet
sallallahu alaihi wa sallam set by the ulama
is that the transmission
should be correct in its meaning. So they
are allowed for paraphrasing
even if,
many if not most almost all the Hadith
are are transmitted verbatim word for word. And
if there's a doubt that the narrator has,
generally, they'll express a doubt. I don't know
if you used this word or that word
but,
that being said,
the hadith will be considered to be acceptable
as long as the meaning is there's no
doubt in the meaning. There's a doubt in
the
wording, there's some leeway for that. If there's
some doubt in the meaning,
there's no leeway for that, then the hadith
will not be transmitted. But you can see
all 3 of these wordings mean exactly the
same thing. The gist is that what
all of it is good.
Who narrates a hadith that's found both in
Bukhari and Muslim.
That the messenger of Allah sallallahu alaihi wa
sallam said, Al Iman
is
70 some odd branches
or iman is 60 some odd branches. This
is a this is an example of a
hadith again that the the attempt here is
to narrate the hadith,
verbatim and so the narrator doubts how many
he mentioned. He said, is it 70 Samad
branches or 60 some odd branches.
And this is something that should
put in the heart of the the the
listener,
some sort of trust that if something like
this which doesn't change the qualitative meaning of
the, of the hadith at all.
If something like this still the narrator has
to admit to,
that they didn't memorize properly or did it
they didn't remember properly,
then, the rest of it, you should have
trust that they're they're
they're narrating it and they are passing that
information forward with a high level of veracity.
So there is either 60 some odd branches
or 70 some odd branches, 70 some odd
branches or 60 some odd branches.
The most virtuous of which is to say
that there is no god except for Allah
ta'ala
both on your tongue and in your heart.
And the lowest of which is
to remove,
something that is harmful for people from the
path,
from the path that they pass through. And
Haya is also a branch of faith and
so hadith that's narrated both by Bukhari and
Muslim.
The idea is what?
The iman and a person saying La ilaha
illallah is what they enter
into Islam through and the iman of a
person
that,
removes some,
some
some harm from the path that people pass
through. That iman is that at least Allah
they know Allah is watching and at least
they know Allah Tawra rewards a person doing
something to benefit other people. This is an
act of iman also. I would definitely caution
people from stopping in the freeway and removing
things. You might get hurt. You you know,
this is very dangerous thing to do if
you think you can do it and it's
legal or whatever and you you're very, you
know, you have your wits about yourself, that's
fine. But, you know, things like walking through
the hallway and seeing a piece of garbage,
you know, seeing like rocks in the driveway
or rocks in the,
or garbage or thorns or something like that
somewhere seeing that the place is dusty and
just finding a broom and sweeping it. These
things are all things that confirm the imam
the faith in the heart of a person.
So the highest is what? To say that
there's no god except for Allah and the
lowest is what? Is to remove something harmful
from the pathway that people pass through. And
the prophet sallallahu alaihi wa sallam says also,
hayah is part of iman. Hayah is part
of iman, to be meek people and to
be humble people and to be people who
are not just ready to say anything and
everything just in order to get noticed and
just to draw attention to themselves. This is
part of iman.
Unfortunately unfortunately,
many of us pride ourselves on our boldness
and many of us raise our children
to be bold in such a way,
to the point where they learn this lesson.
It's not that it's a good thing to
speak that truth
openly.
It's not a good thing to use the
speaking of the truth openly in order to
further your own ego. It's not a good
thing to use the speaking of the truth
openly in order to browbeat or humiliate a
brother of yours. Know that this is a
sin in our deen. To humiliate another person
is a sin in our deen even if
what you're humiliating them about may happen to
be true. There are very certain specific cases
where you can call out another person. For
example, you know, one brother is going to
kill the other brother. You can go call
them and call the police and say, okay,
this guy is gonna go kill that person.
Go stop them. Right? In fact, you have
to. Why? Because there's a haq of another
person involved. But these are exceptional cases. This
doesn't mean that every time something does someone
does something that's wrong, that the first thing
you have to do is in front of
everybody say, ah, this, that, and the other
thing. How come you did this? How come
you did that? How come you did the
other thing? Rather there's something being reserved and
being shy and bashful and not, always trying
to jump into the fray,
which is something, unfortunately, we don't, you know
some of us pride ourselves in not teaching
our children to behave that way and some
of us pride ourselves
in being that way. And it's not something
that the messenger of Allah sallallahu
alaihi wa sallam taught or appreciated
nor is it the sign of a person
who has faith inside of their heart and
we ask Allah for his protection.
So we could continue with that part afterwards.
That's in Abu Sa'id al Khudri
who narrates that the messenger of Allah Sallallahu
Alaihi Wasallam
used to have more hayah, more bashfulness
than a virgin girl who is
raised in seclusion. But imagine that such a
girl if she were to,
be, you know, put out in front and
handed her a mic and say, here speak
to everybody. How how much
how reserved would she be and how much
reservation would she have? And the messenger of
Allah sallallahu alaihi wa sallam wasn't one who
would just always say everything all the time.
Rather when he would become angry,
he wouldn't have to say anything. Why? Because
we would just look at him and we'd
see that his face would flash red and
we'd see that his his his there's a
certain vein in his in his forehead that
would protrude when he would become upset. Oftentimes,
he wouldn't have to say anything. He wouldn't
say anything and he wouldn't have to say
anything. We would see what's, you know, we
would see what his feeling is about and,
you know, an issue without him having to
say anything. Now there is great hikmah in
this. Right? There's a there's a saying in
many of the languages of Muslims. Right? They
say in Arabic,
The person who has half a brain inside
of their mouth in their head, you don't
have to wait to be told explicitly to
do things. You should be able to figure
stuff out just by seeing, you know, what's
going on. The Sahaba radiAllahu ta'ala anhu, they
used to make muraqabah of the prophet sallallahu
alaihi wa sallallahu.
That, like, you know, you don't
if you want to save your own, honor
and you wanna save your own dignity,
don't be somebody who waits for someone to
tell to say something. Don't be the guy
that, like, there's garbage in the bathroom, there's
garbage in the hallways,
people are talking, people are doing this, that,
and the other thing. You know, during the
prayer, people are being disorderly.
Don't be the person that until the imam
gets up on the mic and says, ah,
everybody this, that, and the other thing. Be
quiet. You know? Don't be that person.
Don't be the person that, you know, leaves
garbage somewhere and tell the imam or the
president says,
pick up your garbage. Do this, do that,
do the other thing. Because what have you
done? You now forced the people in leadership
to call you out and to humiliate you,
and that humiliation is not their fault. It's
your fault. And in fact, you probably will
get sin for the amount of discomfort that
you made that person,
go through in order to have to call
you out like that because nobody wants to
do that. Unfortunately,
we don't have Tarbia
ourselves. This is one of the things I'll
tell you very honestly, very frankly. Unfortunately, there's
very few people in the room. It's something
I would have liked to share with,
the entire Mujhmah except for there's probably Hikma
and not sharing it with them.
It is that in this month of Ramadan,
literally several people every day ask me, Sheikh,
make an announcement about this, make an announcement
about that, make an announcement about the other
thing.
We're not supposed to be people that make
an announcement about every single thing. Right? And
more often than not, the people who come
forward and say make the announcement about this,
that, and the other thing, they themselves, if
someone were to make an announcement asking them
them to do something, they're the first ones
to get upset about it. Right? Don't worry
about what other people are doing. 1st worry
about yourself. Everyone worries about themselves. The entire
system flows
perfectly without need for one announcement. Right?
And
you know, back to this issue is that
the Messenger of Allah sallallahu alaihi wa sallam,
I don't expect that your leaders are going
to be people who are very nice and
very humble and very pious and Haya and
things like that if their
face is going to have anger in it
and you're not noticing.
Right? There's a hadith of the prophet SAW
Alaihi Wasallam
However you are, that's how your leaders are
gonna be for you. If you have a
leader who is someone who's so sensitive and
so
caring and so kind and so reserved
and,
you abuse that, then that person people like
that are not going to be in demand
anymore.
Those people you drive them away, and then
you bring in other people who are going
to be harsh with you. This is a
fact of life. We've noticed this in many
countries. We don't have to
take names. There have been entire nations,
in front of our eyes. Population of tens
and hundreds of millions of people sometimes.
What happens? There's a ruler who is very
harsh, extremely stern and harsh with the people
to the point of being a tyrant and
killing people and torturing people and blah blah
blah. People make dua for this person to
leave. Right? The problem is not in the
ruler, the problem is in the people.
If the people were okay, the ruler wouldn't
have a chance to be able to behave
the way he was. But the problem is
people may go, okay. Khalas, you had a
revolution. Your your ruler is gone. Not one
person. It could be any one of a
dozen people that we've seen before our eyes.
Now look at all of those countries. They're
in even worse chaos. Why? Because people are
so unruly.
The only thing they react to positively is
what? Is bad behavior. This is something everyone
should think about. Right? There's a there's a
book, although I don't necessarily agree with all
of the, conclusions and findings they have in
it, but they bring up a very it's
it's a very easy book to read. InshaAllah,
maybe after all, you could take a look
at it. It's called Freakonomics. This is written
in the nineties. It's something you probably buy,
use for, like, a dollar on Amazon or
something like that. Maybe the shipping will cost
you more than a book. But,
the idea is they do, like, they do
statistical analyses of
how certain problems are solved,
and they just find, like, effective solutions are
always the ones that incentivize
that incentivize the behavior that's that's that's wanted
out of people. If you incentivize
bad behavior,
then your result is going to be bad
behavior. Even if you preach to people to
behave well, if the person who behaves badly,
you reward them, and the person who behaves
poorly,
you antagonize them for their their their behavior.
Right? Forgiveness is a good trait on an
individual level. Forgiveness for everything on a communal
level will end up making community criminals.
You have to incentivize
you have to incentivize the type of behavior
that you like, or that you wish to
see. Otherwise, don't don't be a person who
incentivizes one type of behavior
and then wishes for another and then becomes
upset that that that that the type of
behavior they wish for is not is not
being manifested.
So this is something, obviously, Haya is one
of those things that, like, if you're the
only person who has Haya,
you know, if there's, like, 30 people and
there's,
you know,
only, like, you know, you know, 10 liters
of water for you to share for the
next 2 days. Right? And nobody has haya,
then unfortunately, even the one person who has
haya has to act like a barbarian if
they wanna survive, if they don't wanna die.
But the idea is this is that we
should cultivate the qualities in ourselves and in
our children that you should have haya and
hopefully, you know, there'll be enough people that
they will they will be able to, as
a group, you know, have this this this
value in them. So we don't have to
act like barbarians and so everyone can survive
and everyone can get by well,
get by in a and it calm state
and a peaceful state.
So,
this is the hadith of the prophet
that that he didn't have to, like, loud
mouth yell at people and call them, you're
a hima, you're this, you're, you know, you're
a gadaa, why don't you see this, can't
you do anything right, blah blah. They would
themselves be very keen to, like, watch him
and they would know what he's trying to
say oftentimes without him having even to say
it. And this was their sensitivity as well.
Allah to Allah, Masha'a gave the best of
Umas to the best of
So the hayah the spiritual hayah is what?
The spiritual hayah is,
has a different definition.
So Imam Nawawi says that the ulama say
that the reality of hayah is
a set of,
a set of characteristics,
in a person
that causes them to leave every ugly thing
and never to say anything ugly, never to
show anything ugly,
never to act in an ugly way, or
in an excessive way,
and also to, you know, a set of
qualities that forbid a person from
falling short in,
giving the of people who have
a. Right? This is a as well. For
example, if I owe somebody a $100
and I have a $1,000 in my bank
account,
I should feel ashamed of myself.
That shame is also part of. I should
do something bad should happen. Right? If I
owe someone a $100 and I have 0,
I still should feel bad that this is
a a hack over my head and I
I shouldn't flaunt it. I shouldn't,
you know, I should there should be something
inside of me that says that this is
not right.
That says that this is not right. This
is not the way it is. If I
haven't prayed for the last week, you know,
I should feel there should be some feeling
of remorse inside of me. If I've done
something in a way that's that's that's deficient,
there should be a feeling about that. This
is one of the other interesting things, right,
about this kind of tendency to, like, oh,
Sheikh, make an announcement about this, that, and
the other thing. Oftentimes, the people who are
asking for the announcement need to hear a
couple of announcement themselves, but they don't feel
they don't feel shy about that. They disconnect
what they wanna see from other people, from
what they should be seeing in themselves.
And Haya is what? Haya is engendered by
what? By being beholden to your own state
before being beholden to other people. So saying,
Imam Nawi
says I narrate,
from Imam Abu Qasim Junaid
who was a great sheikh and great alim
of the,
history of Islam. Junid al Baghdadi is someone
who came after after the generation of Imam
Ahmed bin Hanbal
a universally celebrated person of great spirituality,
in the history of Islam. So he narrates
from the sheikh Abu Pazim Junaid
who said that, Haya is
to be beholden of the gifts of Allah
and to be beholden of how you fall
short in your duty to him
and to,
to be always conscious of the angst of
the the the disparity between those two things.
That that's that's what Haya is. That's what
a person should.
That that's what a person should have, the
state that they should have. That if they're
in such a state, that's a state that's
known as Haya and Allah knows best.
In this chapter regarding keeping secrets.
Something that you will be asked about.
And a shir is what a secret is
a promise not to tell someone about something.
So Imam Nawi is saying that this is
If someone ask you to keep a secret,
then this also counts as that. And the
interesting thing is that these things are are
put in adab, they're put in the chapter
of adab.
Why? Because they're not legally enforceable.
You cannot say, so I told I told
doctor Arshad not to tell anybody that, you
know, like,
I don't know that I have, like, you
know, that that I that I was sick
last week and he told someone and so
you go to the court and sue them
about that. Right? In America, we're very litigious
people. You may be able to get some
money out of someone for stuff like that,
but in the sharia, you can't.
It's something that the court doesn't have any
any there's no material
any loss that happened between people. The court
doesn't have any jurisdiction there. Just because the
court doesn't have jurisdiction doesn't mean it's not
wrong and it's not a sin.
In fact, some of the greatest sins and
the greatest breaches a a person can make
are completely nonmaterial
and the court has no jurisdiction in them
at all whatsoever.
But they will be more important than those
things that the than the than than the
court judges on the day of judgment. And
all of these things will come out on
the day of judgment.
So,
hadith of the prophet Sallallahu Alaihi Wa Salam,
that the, messenger of Allah
said, narrated by Abu Sayl al Khudri al
Ansari
that verily from the most evil of people,
with Allah
and the people of the worst station with
Allah on the day of judgment
is a man who,
shares intimacy with a woman and she shares
intimacy with him and then he goes and
tells other people about it. He tells the
scribes her to other people. And this is
if the intimacy was halal or if it
was haram. If it was haram, the sin
is bad enough, but the sin isn't compounded
if a if a person then shares with
other people or tells or describes her to
other people. So we know from this hadith
what? That this hadith also means that a
secret is something that has to kept and
that you don't have to
be told
that this is a secret, don't tell anybody.
That you should know that there's a mafoom,
there's a a type of a common understanding
between people, a customary understanding between people that
there are certain things that people
don't like to have shared with other people.
And so in those matters, the assumption is
that it's a secret without having to be
told that it's a secret.
You're not allowed to share those things with
other people. It's sin to share those things
with other people.
Again, there is a,
there's a, you know, there are exceptions to
these types of things. Right?
So for example, if a woman a man
is intimate with a woman and she says,
oh, yeah. By the way, I have AIDS
and you know that that woman is going
to then whatever,
you know, be intimate with another man. You
can tell them why because there's a there's
a hap involved with somebody else. But that's
the exception. The default cases, that's not,
that's not, you know, generally what happens. But
there are a number of things. I failed
my exam.
I I'm I'm you know, I have this
issue. I have that issue. I, you know,
I I owe a $100,000
to the IRS.
You know?
Okay. Well, if there's someone who says, you
know, like, I'm thinking about marrying such a
per such so and so person, my daughter,
then you, you know, then you tell them,
like, you know, I don't think it's a
good idea to marry the daughter. You don't
have to tell the lurid details, but you
tell them that I know something about that
person. Well, what is it? Well, he's not
in financially in a very good shape. Okay.
That that's an exception. But the rule is
you can't just go around telling people those
things, especially if you know that that person
wouldn't like that or if generally normal people
wouldn't like it. And if you're in doubt,
then ask the person first,
but don't assume one way or the other
because,
it's something that that you can really get
burned on on the day of judgment.
Okay. So Said Abdullah bin Umar radiAllahu ta'ala
Anhu An Nurri said his father Umar radiAllahu
Anhu
said that Hafsa his daughter,
Umma Mumineen,
when she lost her husband, her husband his
name was
Khunais bin Khuzafata as Sahmin is a Qurayshi
who had accepted Islam
and he
had passed away.
He said that when his daughter
became a widow meaning she lost her husband,
Hafsa radiallahu anha, he said
I saw Uthman, I met Uthman
and
I said to him,
I offered her to him and I said
to him, if you wish,
I will marry you a Hafsa,
the daughter of Omar. Omar Sadat radiAllahu anhu.
And so Sayna Uthman radiAllahu ta'ala anhu said,
I will
look over my affairs
and get back to you.
So he waited
some nights
and then he said that he met me
again
and then he said
it doesn't seem it doesn't seem to me
that I wish to get married right now.
And so then after that,
Sayid Omar alayahu anhu met Sayid Abu Bakr
Sadiq alayahu anhu
and he said to him, if you wish,
I will marry you, Hafsa, the daughter of
Omar.
And Abu Bakr was
silent
and he didn't say anything to me.
And
he said that,
I became more upset by that than I
was even with Sayna Uthman because at least
Sayna Uthman said no.
So I became upset and I became even
more upset than than I was with Usman.
And so,
after a couple of nights, the messenger of
Allah sallallahu alaihi wa sallam came to me
and proposed to marry her, marry Hafsa
and I married her to him. This is
one of the things also to remember that
prophet sallallahu alaihi wa sallam from all of
his wives, all of them were widows,
either widows or divorces,
except for Sayda
Aisha So this is a you know, it's
a tragedy that that Sayda Hafsa Radha Wa
Ta'ala Anha, her husband had passed away. So
he he married her out of a number
for a number of reasons, not,
you know, not excluding which is that this
is a tragedy for her that her husband
passed away and then she's a widow.
And so, you see, did the prophet proposed
marriage to her and then said that I
married her to him.
And Abu Bakr alaihi wa anhu after afterward
he met me and he said that, it
seems like you, you because they knew each
other. They grew up together. They they all
know each other. And he says that I
think maybe you were upset with me because
I didn't because, when you said when you
offered your daughter Hafsa to me, I didn't
say anything to you. And, he said,
yeah, I was. He says, he he says
to him, he says, the only thing that
prevented me from,
coming back to you with an answer
was a answer to that which you proposed
to me was that I knew that the
messenger of Allah salallahu alaihi wa sallam had
mentioned that he was perhaps interested in marrying
her or he mentioned her in a way
that indicated to me that he may be
interested in marrying her. And I didn't want
to
I didn't want to,
reveal the secret of the Messenger of Allah
sallallahu alaihi wa sallam.
That what, you know, if someone is interested
in somebody for marriage or these types of
things, these are personal things.
These are personal things. These are not things
that, you know, you just go and let
peel what peel Waqal. And this is one
of the,
really, I guess, sad sad state of affairs
in the Ummah
is that these types of things people used
to have some common sense about them. When
they get together, they'll talk about substantive things.
Right? Big big minds talk about ideas.
Right? Small minds talk about like people and
things.
Right?
But these are the only things we have
to talk about because we don't really think
about a whole lot. So all we have
to do is talk about other people and
it's not it's not a good thing. So
Sa'dan Abu Bakr was saying that, you know,
I had a feeling that he was,
that he was interested in marrying her and
but I didn't want to reveal the secret
of the prophet
that I knew because of my proximity to
him, his personal matters.
And, he said that if the messenger of
Allah, salallahu alaihi wa sallam, if the prophet,
salallahu alaihi wa sallam
decided not to marry her, he said I
would have been honored to accept your offer.
He said if you decided not to marry
her, I would have been honored to accept
your offer. And it's a hadith narrated by,
Bukhari,
Sahih Bukhari.
Sayedha narrates that all of us, the wives
of the Messenger of Allah Sallallahu Alaihi Wasallam,
all of us were together.
When Fatima Radhi Allahu Ta'ala Anha,
she came walking with the Prophet
and she was walking
slightly off the path that the messenger of
Allah Sallallahu Alaihi Wasallam was walking.
All of us were together and we and
and she was walking slightly to the side
from where he was. So I assume that
that
I I don't,
let's see.
She walked in the way she walked in
the way with slightly different than the walk
of the messenger
wa sallam. At any rate, when she entered
in, the messenger of Allah sallallahu alaihi wa
sallam welcomed her and said, welcome my daughter.
Then he sat her down either on his
right side or on his left side then
he told her a secret,
after which she
she started to cry,
she started to cry intensely.
And when he saw
the the the the kind of fright or
the kind of horror that was,
in her face,
he told her another secret and it made
her smile and laugh.
And so Sayla Aksha narrates a Hadith, she
says,
she says, I said to her the Messenger
of Allah Sallallahu Alaihi Wasallam
special picked you out specially from between,
all the women
in the house
to
tell you a secret or to tell a
secret to you
and then you cry
is why did you cry? And so when
the Messenger of Allah sallallahu alaihi wa sallam
got up and left, said I asked her
again, what did the Messenger of Allah Sallallahu
Alaihi Wasallam say to you?
And she said,
I'm not one to
reveal the secret of the Messenger of Allah
sallallahu alaihi wa sallam. So when he passed
when the Rasul sallallahu alaihi wa sallam passed
away,
I said to her again,
I I, you know, I asked you, like,
I'm, you know, I really I ask you,
you know,
please
tell me
what,
you
know, what was it that the,
you know, you know, tell me, you know,
if there's any hap if you have if
I have any right over you, tell me
what did the Messenger of Allah sallallahu alaihi
wa sallam say to you that day? And
she said now,
yes, I'll tell you.
As far as the first secret that he
told me,
he informed me that Jibril the Angel Jibril
he used to come every year to hear
the Quran from me once or twice,
and now he came to me to hear
it twice.
And I see this as nothing but a
sign that
my time of death is near.
So fear Allah and have patience
and and know that I'm the best of
people to go forth before you. Meaning, I'm
going also I'm gonna go before you
and, I will I'm the best of, you
know, people to send forth before you. I
will intercede on your behalf, etcetera. Meaning, I'll
intercede on your behalf and, you know, my
going forth before you will be
a will be a cause of good for
you.
And so she said that I,
I then started to cry the crying that
you witnessed.
And then when he saw
the fear or the horror on my face,
he told me another secret and he says,
oh Fatima,
is it does it not please you to
know that you will be the the sayida,
you'll be,
the the master of the women
of the believers
or the master of the,
women of the people of this Ummah
in Jannah.
And so she said that when I heard
that I smiled and I laughed,
the smile and laughter that you saw. And
it's a hadith narrated both by Bukhari
and by Muslim.
And this hadith is narrated,
narrative with slightly different wording,
in the other narration.
Is
a Hadith sorry
a Tabiri,
He's a Tabiri
and he's someone who narrates from San Anas,
Bin Malik radiAllahu ta'ala Anhu. So he narrates
from Anas radiAllahu Anhu that,
that what he said that that the messenger
of Allah Sallallahu Alaihi Wasallam once came to
me because he was served in the house
of the prophet sallallahu alaihi wa sallam. He
said that the Messenger of Allah sallallahu alaihi
wa sallam once came to me while I
was playing with the other boys,
and he said so am to me and
then he sent me to go take care
of some business,
which held me back from going back to
my mother
at the usual time that I would go
to my mother.
And so when I came home,
she asked me what held you back and
I said the messenger of Allah sallallahu alaihi
wa sallam sent me to to fulfill some
need of his. And,
she said, what was that need?
And he said, radiAllahu anhu, it's a secret.
And so what did she say?
No, I'm your mother, you can tell me.
I won't tell anyone.
How dare you say that to me, I'm
your mother. No.
This is this is the the the women
of the Ansar
they mashallah this is Sayyidah Sulaym radhiyallahu ta'ala
Anha she was one of the one of
the 4 women of the Ansar, she took
the Bayah of the first bayah tul Akaba
and the second bayah tul Akaba with the
prophet sallallahu alaihi wa sallam to,
protect the messenger of Allah sallallahu alaihi with
her life if if necessary.
So she was actually one of the few
women that the prophet Sallallahu Alaihi Wasallam because
they were present at that bay'a, he actually
gave them an exemption and they actually were
allowed to go out. They took up arms
and armor and went out in jihad's feast
of illah.
So they're not people we're gonna play, you
know, they're not kind of weak weak character
type people that are gonna play about these
things. So she said she said what? She
says to me immediately, he said it's a
secret.
She says to me immediately, indeed, you should
never you should never tell anyone the secret
of the Messenger of Allah Sallallahu Alaihi Wasallam
ever. It's
a it's a it's a
emphatic statement.
It's a double emphatic statement and never ever
tell the secret, of the messenger of Allah
Sallallahu Alaihi Wa Salam to anyone and she
just left it there. And so Sayna Anas
radiAllahu ta'ala who then says to Fabbet who
is the narrator, his student who is narrating
from him, who is telling this hadith to
as a sign of love to him, as
a sign of love to him, he says,
wallahi,
if I was able to tell anyone, if
it was if it would have been permissible
to tell anyone, I would have told you.
Said I would have told you. And, this
is, the narration of
Muslim. Bukhari narrates the same hadith but in
a abridged form.