Hamzah Wald Maqbul – Riyad alSalihin 21315.mp4
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AI: Transcript ©
We start a new chapter today,
the chapter regarding the recommendation
to visit graves
for men
and that which the visitor,
should say
when they visit.
The reason that the recommendation, Imam Al Nawi
said the recommendation is for men,
for two reasons. 1 is
the primary
job or task
of burying the dead is therefore men.
And so if,
men and women come at the same time,
it's inappropriate
there's going to be inappropriate mixing between them,
at a place where,
we'll see in the the subsequent hadiths that
it's inappropriate not because of its not only
because of its own inappropriateness
that's there at all times in all places,
but it's a suspect inappropriate other it, place
that that that a person should remember death
in the hereafter,
that their attention should be grabbed by something,
else that will steal their attention from that
very valuable and powerful reminder.
The second reason is because
of the
difficulty in controlling emotion,
especially in a large group. But the ulama
say it's permissible for women to visit the
graves, just not at the time of burial
when men are,
obliged to be there to bury the dead
or they're in large groups.
But women also are allowed to go and
visit the graves. So that's just a clarification.
Who narrates
that the Messenger of Allah
Sallallahu Alaihi Wasallam,
he narrates
that the Messenger of Allah said,
I used to forbid you from visiting graves,
but now visit them. And in another narration,
by,
that narration was by, Imam Muslim and another
narration by Imam Muslim as well.
He said that the Messenger of Allah sallallahu
alaihi wa sallam said,
whoever wishes to visit graves,
let them visit. Why? Because it will remind
a person of the akhirah. It will remind
a person of the akhirah.
So there's a number of things that that
I think it's appropriate to mention here.
One is for some reason,
or another,
the visitation of graves which is a sunnah.
It's a commandment of the prophet sallallahu alaihi
wasallam. I used to forbid you but now
visit them.
It's a sunnah to visit the graves and
visit the dead. For some reason or another,
some of it legitimate, some of it I
think an overreaction.
People seem to associate the visitation of graves
with shirk, with worshiping other than Allah. Making
in front of a grave is shirk
and worshiping a grave is shirk,
but visiting graves is not shirk.
Shirk is to worship other than Allah subhanahu
wa ta'ala. The mere visitation of a grave
is not shirk. Rather, we see the commandment
of the Rasool Sallallahu Alaihi Wasallam which says
what? Visit them.
And in a different way, visit them. Why?
Because it will remind a person of the
akhira. It will remind a person of the
akhira.
What has happened is that the Muslims have
a very long history and a lot of
good things have happened in that history, a
lot of bad things have happened in that
history, and a lot of strange things have
happened in that history.
There are places in the world where still
today or in the immediate past, perhaps people
used to visit graves in inappropriate
manners. They used to make sadza to the
graves, they used to make du'a to graves,
etcetera, etcetera because of their own jahr, because
of their own,
lack of knowledge.
And then as an overreaction a group of
people
basically just steamrolled the whole process saying no
don't go to the graves visiting graves is
all shirk. It's not shirk. This is the
hadith of the prophet sallallahu alaihi wa sallam
and no less than Sahih Muslim. It's it's
clear that it is a sunnah to visit
the graves and there's a protocol. And Imam
Nawawi will discuss what the protocol of the
sunnah is to visit them. But this whole
idea,
I remember when I went to the Muslim
world, I went to uh-uh,
Sheikh Ahmed,
and I both have the had the good
opportunity of spending some time in Cairo. I
remember I asked one of my friends, can
you take me to the grave of Imam
Shafi'i? I wanna visit Imam Shafi'i. Why?
He's
dead. He's this. He's that. And he just
kinda super overreacted. It's not I'm not picking
on any one nationality. This is something that
could have happened anywhere in the Muslim world.
And finally, the my friend, his father was
sitting there. He's like, man, leave him alone.
It's just gonna go read over there, and
it's a historic it's a place of historical
importance for us as Muslims anyway.
And so then he calmed down, you know,
a little bit because his father chastised him.
But this is something that, you know, we
should keep in mind that the visitation of
graves is a sunnah of the messenger of
Allah sallallahu alaihi wa sallam. He commands us
to do it. There are certain things that
you do when you visit the graves and
certain things that you don't and there's a
certain mindset with which you go. And,
inshallah, we'll be able to discuss that in
today's lesson.
Before we move on to this, hadith, there's
another point I wanted to mention about the
hadith before. The messenger of Allah sallallahu alaihi
wa
sallam said what? Said I used to forbid
you from visiting graves,
but now visit them.
So there's a kind of bizarre fixation, a
textual fixation that people have
when practicing the deen.
And the idea is that the deen is
not transmitted through text. The deen is transmitted
through people. It's transmitted transmitted through ulama. The
Nabi sallallahu alaihi wa sallam, the Sahaba took
it from from him and then the rest
the Tabireen took it from the Sahaba radiallahu
anhu. And then Nabi sallallahu alaihi wa sallam
emphasized to the ummah the importance of the
Sahaba, the importance of the Tabi'in and the
Tabi'in,
the importance of elders. It's a hadith narrated
by Hakim in Sahih, according to the standard
of Muslim.
The barakah is in in taking from your
elders.
The righteous amongst them, the learned amongst them.
Not just somebody who's old, but somebody who
knows who's what they're talking about from amongst
the elders.
And so we have this textual fixation when
somebody
who is learned and a scholar and,
you know, he brings something from amongst the
books of,
of fiqh or from the practices of the
masha'if and people always like bam. Like, where's
the hadith? Where's the hadith? Well, here's a
hadith in which the prophet sallallahu alaihi wa
sallam says, I used to forbid you from
visiting graves,
and now visit them. So the question is,
if there's a hadith for everything,
then here's the Nabi sallallahu alaihi wa sallam
in the hadith saying, I used to forbid
you for visiting graves. Show me the hadith
that someone narrates that says that the messenger
of Allah sallallahu alaihi wa sallam,
saying, I I forbid you from visiting graves.
The original hadith. You won't find it. You
won't find it narrated because there's no need
to narrate it. There's so many issues like
that. Right now we're in a time of
fitna where people say, well, I you know,
women can give the jumahutta and where's your
daleel? Where's your hadith that women can't give
the jumahutta? There's no need for the messenger
of Allah sallallahu alaihi wa sallam to say
this. It's something completely like understood by everybody.
Right? Where's your daleel that it's allowed to
breathe while you're reading salat? There's no need
for that. I mean
there are certain things that are transmitted to
the sharia, I like that. They're completely known
by everybody and I think the greatest daleel
of this concept
is that
the the the the the kalima of tawhid
by which a person enters into Islam.
Completely
known by everybody and accepted by everybody. I
have yet to see an eye of the
Quran or a hadith of the prophet sallallahu
alaihi wa sallam in which the text comes
continuously.
I've yet to see it to this date.
There are many things that are transmitted in
this deen non textually.
Many things that are transmitted through this deen
non textually. This is why always the masha'ikh,
whatever school of thought they were from, they
always said what? That the deen is taken
from its people. It's not taken from books.
The books are there as a,
you know, they help you systematize the information
that the dean has taken,
from its people.
And, you know, so people just because you
read something, don't just, you know, catch the
ball and then run with it and make
a touchdown in your imagination. You know? Go
ask the the people of and see, you
know, is what you understand from this text
really what the text is trying to tell
you.
So we read the hadith narrated by Sayedah
Aisha
who said that the messenger of Allah
whenever it was her turn,
with the messenger of Allah
So the Nabi
had
multiple wives, and each of the Azwad Mutaharat,
our our mothers the the mothers of the
believers, each of them had a turn, and
so they would take one turn each. Sayedid
Aisha
has said that when it was my turn
with the messenger of Allah sallallahu alaihi wa
sallam, he used to go out in the
last part of the night and and go
to the batia, the the graveyard which is
in front of his masjid sallallahu alaihi wa
sallam.
The living arrangements of the messenger of Allah
sallallahu alaihi wa sallam was such that the
masjid of the prophet sallallahu alaihi wa sallam
was definitely smaller than this masjid.
And there were a number of doors to
the outside and there are a number of
doors that went into rooms also all around.
So each of the wives of the
prophet, the mothers of the believers,
had a a room that that there would
be a door of the masjid that would
enter into it. And, the messenger of Allah
sallallahu alaihi wa sallam didn't have a room
of his own. He would just
which whichever one of the mothers of the
believers it was his turn, he would stay
with them in their room and then he
would come into the masjid like that. And,
you know, whoever has been to Madina Munawwara
knows that the is
very close to the masjid. It's it's like
right in front of it where they used
to bury the dead.
And so the Nabi Sallallahu Alaihi Wasallam, they
say that whenever he wanted, like, alone time
because he had no actual, like, dwelling or
domicile of his own. There's just a small
part of the masjid that had, like, a
little bit of a roof on it, and
so he would just go up there. That
was the only place that he had somewhere
somewhat seclusion or privacy. Otherwise, the rest of
his life, he he was, always in the
view of people either his family or of
the Ummah.
So the rabbi sallallahu alaihi wa sallam when
it was said that Aisha has turned to
be with him, she would recall that he
would go out to the in the last
part of the night and then he would
address the dead. He would say, Assalamu Alaikum.
He would say, Assalamu Alaikum.
Abode of the believing folk.
Has come to pass.
And
Nabi Sallallahu Alaihi Wasallam said,
what has been promised by Allah
has come to pass,
and you will you have like a fixed
appointment tomorrow with him
meaning the day of judgment.
And we, meaning the living,
by the will of Allah,
will catch up with you. We'll catch up
with you. You are the ones who went
for 4th first,
and, we are the ones who will catch
up with you.
Then he
made dua that, oh Allah,
forgive the people who are in the Ba'tir.
And so the Ba'tir the Ba'tir was known
as the Ba'tir lgharkad.
The Ba'tir is a type of tree that
that, that that graveyard was named after.
So he would so that's the first adab
of visiting.
Graves is what? Is that you
take a reminder of where they went and
you take a reminder where you are going,
which is where they went, and you do
something constructive which is make du'a for them.
To make du'a for the deceased is something
by the,
a consensus of the ulema and the consensus
of the ummah, something that benefits them.
It it's also important to note that the
Nabi sallallahu alaihi wa sallam when he spoke
to the dead, he spoke to them in
the
He spoke to them as if they were
living. Why? Because the life doesn't
end with a person's worldly death.
Life doesn't end with a person's worldly death.
It's like akin to a person being born
into a greater world. Right? So a person
like a child is in the womb and
then the the the the child is born
into the world. This world is like the
womb compared to the,
compared to the next one, the barzakh that
we spoke about last time. And the barzakh
is just like the front chamber, like the
front greeting room, like when you come into
the masjid, you know, you whatever. Flash your,
your card thing and the light turns green
and the door opens.
There's just a little hallway over there. That's
not the masjid. That's just the room. The
entire masjid, you have to come through the
hall, take your shoes off. There's, like, so
much and then you come in and bam,
it's this huge room.
The the barzakh is so much bigger than
this dunya
and, the akhira the akhira yomuqiyama
and what's there forever,
it's just like the front room of the
akhira,
is where a person is going. So the
Nabi Sallallahu Alaihi Wasallam, he is addressing them
and he's addressing the,
he's addressing the,
the people who are there in that Baqti'ul
Harkad and he also addresses the dead in
other occasions,
both the believers and the kuffar. When you
read the seerah of the prophet sallallahu alaihi
wa sallam,
the the dead from Badr, from the mushrikeen,
he orders that a pit be dug
and he throws them all their their bodies
are all thrown into the same pit. Right?
They're not given a janazah or a funeral
in that sense,
but out of the common,
honor that every insan
has, even a person who dies in Kufr,
they're not to be, like, left outside to
the elements. They should be buried because there's
a certain level of respect that every human
being should receive. So the Nabi sallallahu alaihi
wa sallam stood in front of that pit
when they were all in it, when their
bodies were all in it, and he called
them by name. He said, oh, so and
so, the son of so and so. I
found what my lord promised me to be
true. Did you find what your lord promised
you to be true? Oh, so and so,
even so and so. And he asked them
all by name and Sayidna Umar radiAllahu ta'ala
Anhu comes to him and asks him,
You Rasoolah, they're dead. Why are you talking
to them? They can't hear you. And he
says, You, Umar wallahi, they hear me better
than
you do. Why? Because a person when they're
born as such, when they pass through the
portal of this world into the barzakh,
all of their senses become heightened.
Their spiritual senses become heightened. All of their
senses become heightened and more in tune because
things just got very real. Right? Just like
things become real for a baby who's in
the womb with a mother and then all
of a sudden, oh, man, now I have
to breathe, now I have to eat. It's
not all just coming into a tube. All
these different people are coming. Every day, there's
a new challenge.
Things just get real. They just got real
when a person is, you know, when a
person
dies and and and passes to the next
side. This is an important lesson for all
of us because we live next to materialists.
This is something that we don't mention, enough
that when a person dies, it's not death.
It's death, like, linguistically, but it's like life
just becomes so much more real. And we
are so afraid of death in the sense
that it is the place where a person
will,
you know, their eyes will close and the
body will stop moving and it's like everything
is gonna, *, like disappear and go away.
It's not gonna disappear and go away. It's
good to become very much more real. And
so you see that the Nabi sallallahu alaihi
wasallam, he does that. He he talks to
them
directly and the one time he's even asked
by Sayidna Amr radiAllahu ta'ala anhu,
you know about about why are you addressing
them? He says to them, he says wallahi
Allah, they hear me better than than you
do. So this is another part of the
visitation of the dead. If a person goes
and visits the dead, if you make dua
for them, it benefits them. If you give
sadaqa in their name, it benefits them. Those
2, there's a consensus amongst all of the
ulama. There was not even a discussion about
it. There's some discussion about whether you read
Quran on behalf of somebody,
do they benefit from it or not? And
there are certain weak hadiths in which it
comes that the
prophet said things like read the Surat Yaseen,
you know, at the graves or over your
dead etcetera etcetera. Someone may debate back and
forth that the hadith is weak or whatever
But,
even then,
even if a person were to suspend the
discussion as to whether or not reading Quran
on behalf of the dead benefits them or
or not. Will it can you make the
niya of that reward going into their,
into their account?
The mere reading of the Quran itself is
something that the dead experience in their grave,
and it is a,
something that that that that is a pleasant
experience for them whether or not it goes
into their
book of deeds or not. And so this
is something we have to be very and
I think we need to be always reminding
ourselves
that the the the the data are not
like just like gone, rather they they they're
experiencing something very real and we're about to
experience it experience that something very real also.
It's not like the email, like, I went
on vacation and the email's on autoresponder
now because, you know, there's nobody. You're sending
something. There's no nothing coming back. They're there.
They see everything what's going on. If they're
good people, they're not they're having, you know,
and that's rewarding them right now. You know,
like we mentioned again and again, preachers scared
the snot out of people about the adhaa
or the qabr and this will happen and
the snake will eat you and you'll, you
know the
the grave will collapse and make your rib
cages go in and things like that. That
will happen to bad people but to good
people it's not like that. The number of
Athar, one of our mashaikh, the sheikh of
our mashaikh,
Moana Ashraf Ali Tanui
he actually wrote a book. There's a year
in which there was a especially devastating plague
in northern India, and there was a general
Malay's people were feeling bad.
And he said that the preachers kept guilt
tripping everybody. This is because of your sins
and your horrible people and blah. He said,
I I got fed up with it. He
said that, how do you know, you know,
that that this is a punishment? Sometimes something
bad happens or difficult happens to good people
and Allah does it too, raise their their
their darajat and their rank. So he wrote
a a a book about all the Basharat,
and all of the glad tidings to a
person who dies on iman. And it's so
beautiful. It's like so much iqram and so
much
honor that Allah gives to the person who
who dies in a good state. And it's
not just, you know, you say, okay. Well,
some Indian guy wrote a book about it.
Why do I care? Allah says in the
in the in his own book. Right?
That a person comes to the aid of
the
and his people kill him
and what is the next thing he says
right
after they
kill him? He says that I wish my
people, all the people I used to hang
out with Look at the people around you,
imagine that, that Allah opens the door to
his rahma
and then like but you can't go back,
because you can't go back to that door,
once you've gone through it, you can't go
back, but you say, I wish I could
go back, you know, I wish I could
go back to Ahmad Mubarak, right? And tell
Shafiqrafikullah
how amazing what Allah Ta'ala
Ikram and the
generosity and the nobility
he he he gave to gave to me.
This is better than, like, you know, sushi.
This is better than Alexis. This is better
than, like, a really nice house. This is
better than money. This is better than all
of those things that we used to love
in in the dunya. It's better than all
of those things. And on the flip side,
if a person's a bad person, then all
those things that the preachers
scare people about, they become very real.
A person shouldn't look at the dead and
think dead. They're dead to us because in
this realm, we can't experience the life they're
experiencing, but wallahi, they're experiencing something,
more intense and more real than what we're
experiencing over here.
And and that's one of the things that
we should take from the fact that the
Nabi Sallallahu Alaihi wa Salamis to speak to
them directly.
Before the hadith of Sayed, Aisha radiallahu anha.
He narrates a similar hadith in which he
says that the the prophet sallallahu alaihi wa
sallam used to teach the sahaba
that when they go
to graves,
that one of them, if they're gonna say
something, they should say,
assalamu alaikum,
o,
inmates,
inmates of of this abode from the believers
and the Muslim men and the Muslim women.
And verily, we will indeed catch up with
you,
and then he would make dua that I
ask Allah for for us and for you
al Afiyyah. Al Afiyyah is what? It's a
type of happiness that's
a good happiness.
Right? A person can be happy about a
100 things. You know, you see somebody,
you know, people do all kind of crazy
things. You know, you just got high, man.
You just destroyed like the most valuable gift
Allah gave you and you're happy about it.
Not that type of happiness. No. Afiyyah is
a type of happiness. It's that you're happy
and you have a reason to be happy.
You're actually in a good state.
You're not like cruising for a bruising, you
know. You're actually in a good state. So
the hadith of the prophet people
say, oh, you Allah, I want a house
with 7 rooms and with 2.5 bathrooms, and
I should have a
Mercedes with, like, you know, this color and
this and that and the other thing,
which is fine. It's good. If you ask,
ask Allah ta'ala. But one of the sunnahs
of the Prophet
in making dua is what?
When you ask Allah ask him for alfiyyah
because you don't know. You may get the
house in the car, and you're still not
happy.
Just
ask for afire, ask for happiness, and let
Allah plan out how it's gonna be. You
know,
another uh-uh, author of the Prophet
This has this commandment has one of 2
possible meanings. 1 is that be beautiful, make
beautiful dua, but one of the possible meanings
is like Ijmaal versus tafsir, that be
general in making dua. Let Allah pick. He's
the best of planners. Let him pick,
the way that he fulfills your your your
prayers.
And so he said he he he used
to ask
and teach the people to ask what? I
ask Allah for you and for
me. For us in this world and for
them, what they've gone forth to.
The messenger of Allah sallallahu alaihi wa sallam
passed by certain graves in Madinah, and so
he turned toward them with his face. He
faced them and he said, Assalamu
Alaikum,
oh,
people of the graves. May Allah forgive us
and forgive you.
You are, you are the ones that that
are sent forth before us, and we're walking
in your footsteps.
The chapter regarding the dislike
of wishing for death,
because of a physical harm that is coming
down on a person and that it is
permissible to ask for it if a person
fears,
for their deen. The reason is what? Is
that if a person fears for their deen,
that means that the,
the the the wish is a wish to
make Allah happy. Whereas if a person wishes
for death
just on their own, that's something Allah has
forbidden from us. And Saydna Abihureh
the same hadith that come both in Bukhari
and in Muslim in which the messenger of
Allah sallallahu
alaihi wa sallam said, let not one of
you wish for
wish for death. Let not one of you
wish for death. Why? Because a person is
either a good person, either a person
who does things, you know, who does beautiful
things
and that person
as long as he has life or as
long as she has life, there's a chance
for them to increase, do more and more.
And,
Imam Musi'an, and if that person is evil
person,
then at least as long as they have
life, there's a possibility they may repent and
and and Allah will forgive them for the
bad things that they do and they can
still change.
And this is a beautiful message. This is
a beautiful message from the Rasulullah
alaihi wa sallam about the value of life
and the value of being here. You know,
this world is not completely pointless. This world
is not just there for a believer to,
you know,
suffer abuse and then there's, like, Jannah for
you afterward. But this world is just this
kind of horrible, kind of, like, cosmic or
spiritual hazing that we have to get get
through to go to the frat house of
Jannah or something like that. There's a benefit
in every single thing. There's a benefit in
every single thing in this world. So the
messenger of Allah sallallahu alaihi wa sallam said
what? Either person is a good person, in
which case they're going to increase in their
goodness, their rank, and Jannah will,
will will be commensurate with how how good
they were in this world. And a person
who's really good will be at one rank,
and a person who's really, really good will
be at an even higher rank, or a
person is a bad person. You still never
give up hope. This is a a grave
sin. This is a a a horrible sin
that a person
has that they can commit, that they should
give up hope and things becoming better
whether they be physically or spiritually. A person
should ever think that my situation is so
bad that Allah can't make it better. This
is having like a low opinion of Allah
Ta'ala that person if
they die in such a state then they
deserve punishment because they have disrespected Allah subhanahu
wa ta'ala.
And on the flip side, a person who
thinks spiritually things cannot get better, oh, I'm
so horrible, I'm so sin, how will I
ever become better? Allah
subhanahu wa ta'ala can give somebody when
Allah gives to somebody, see, because if you're
in that state, you are depending on
your own self, you're depending on your own
actions, you're depending
on your own self and Allah didn't command
you
He didn't command you that you trust in
yourselves, rather the commandment is what? That you
trust in Allah Subhanahu wa ta'ala as long
as you sincerely wish for that which is
best, Allah Ta'ala can send the circumstances for
you such that you
will become a better person, things will become
better for you spiritually.
And if you don't,
you know, if you don't trust in Allah
Ta'ala and you give up hope in his
mercy,
that in itself also is like a kind
of insult that a person throws in the
face of
the divine that look, you know, I'm so
bad, even you can't do anything about it
and that's not who who Allah is. Allah
is the one who can do whatever he
wants.
Understand and remember at all times. So Imam
Nuhu says in the the wording
of of Imam Muslim of the same hadith
from, narrated by Sayid Nabu Hureira again radiAllahu
ta'ala Anhu that the messenger of Allah salallahu
alaihi wa sallam said, let not one of
you wish for,
wish for death or to make dua for
it,
before it comes. Because when a person dies,
their deeds all cut off
and indeed indeed the prophet sallallahu alaihi wa
sallam says indeed,
the life of a Muslim or the age
of a Muslim as long as a Muslim
is alive, that life doesn't do anything for
a
believer except for good.
Life doesn't do anything for a believer except
for good. This is an important message. We
have to take it into ourselves and we
have to deliver it to other people as
well. Why? Because we live in a world
right now,
much of Europe, Canada, places in America, all
these places are pushing for what? For the
right for people to kill themselves and for
doctors to kill them. When Iyadubillah,
mashaAllah, all of you became doctors, you became
doctors in order to help people and to
save people, you didn't become doctors in order
to kill people. And if that person doesn't
know what the value of their life is,
even if a person is completely paralyzed and
we ask Allah to help protect us, Allahumma
we
ask you that you give us the enjoyment
of our faculties and our hearing and our
sight and our senses as long as we're
alive, but even if a person is in
such a state that all they can do
is blink, all they can do is blink,
that person, even if they can't even blink,
all they can do, they're completely
immobile, they cannot see or hear anything, all
they have is their own thought, even then
that person, as long as they're alive, they
will keep increasing in rank, keep increasing his
rank as long as they use that mind
to think something good.
As long as that person used that body
to do something, there's always something good you
can do. If you're horrible at something, you're
good at something else. Some people may not
be you know, their salat may not be
the salat in which they see the jannah
on their right hand and the jahannam on
their left hand side, but they're very helpful
people or they're, very,
you know, resourceful or they have some talent
or skill they can some people are completely
like, you know, they're all around
people repellents. They can't do anything without
causing pain or grief to people around them.
That's just the way so even those people
can separate themselves from Qum with the intention
I'm not gonna harm anybody, I'm not gonna
cause grief or takleef to anybody, I'm not
going to say anything bad, I'll just make
dua for people, I'll just make Ibadah, I'll
make dhikr, it'll make the world a better
place, whatever it is, a person can always
do something with a good niyyah, Allah subhanahu
wa ta'ala will make that person keep rising
and running. What did the Prophet sallallahu alaihi
wa sallam say? He says,
The fa'il is what? The amar.
Right? And what's the the the fa'il is
ziada,
and what's the what's the, mafoodbihi al mumin,
and and and what is the mafoodhani is
khair, that the person there's no one who
believes in Allah and His Rasool Sallallahu Alaihi
Wasallam
except for every second, every instant of their
life is so precious
that that that that they that it will
be a fard, it will be a difference
between their and someone
else's in jannah. It will be a source
of happiness for them that as much as
Allah gave a person, a person should be
happy and thankful that there's no believer
except for
their their life
is something that will increase them in good,
both in this world and in the hereafter.
Wish for death because of some difficulty they're
going through. Right? Difficulty a person goes through,
it burns through a person's sins and it
increases a person's rank.
It burns through a person's sins and it
increases them in rank. This is who is
saying this, Allah ta'ala his messenger salallahu alaihi
wa sallam is saying this. This is not
pointless. I mean people say, why me? Why
me? Allah loves you, that's why you. Yeah?
That's why that's why people say why me?
Why I have to do this all my
friends are you know in good health and
they're enjoying this and I'm they're enjoying that.
Allah ta'ala loves you that's why He's giving
this to you there are so many people
so much difficulty they went through, right? There's
they say that one of the
missionaries was debating with 1 of our ulama,
you know,
about Islam. He's a Christian missionary debating with
1 of our ulama about about, you know,
which deed is correct,
during the colonization of British India. This is
one of the humiliations that our people were
subjected to under underneath the,
the military occupation of the British,
that they would they would, you know, unleash
these missionaries. Some of them were very
strange people. I don't know which say in
the ISA they were calling to but it's
I don't know, very strange people. So one
of them says you believe the Messenger of
Allah is Muhammad, right? Yes, sallallahu alaihi wasallam.
And Allah loved him, right? Yeah, of course
Allah Ta'ala loved him.
And he loved his grandson Al Hussein, didn't
he? He says yes. Then why is it
that when he was being killed and massacred
on the field of Karbala,
his, you know, Allah Ta'ala just watched and
didn't help him. If he was really the
son of the beloved the grandson of the
beloved of Allah Ta'ala, the beloved grandson of
the beloved of Allah ta'ala, Allah would have
helped him. So you know, our 'ulama mashallah,
the people study deen. It's not like, you
know, people think like, Oh, you know, they
didn't go to university, Poor guy is probably,
you know, simple minded. He says, listen, you
said that God loves Sayna Isa alaihis salam.
Okay? You understand where this is going?
So I mean but the thing is, this
is something even the hurrahma grappled with. Right?
Sayna Hussain radiyaahu ta'ala anhu, the grandson of
the messenger of Allah sallallahu alaihi wa sallam.
Idu Teni actually writes that in his in
his, fatawa.
He writes that in his fatawa that one
of the reasons, wallahu alaihi wa'ala, one of
the hikmas in the Ahlulbayt of the prophet
being subjected to such a, such a difficulty
and such a tragedy is what? It's so
that the younger ones amongst them who weren't
able to be there at Badr and weren't
be able able to be there at Uhad
and weren't able to be there to help
the messenger of Allah salallahu alaihi wa sallam
but were still from his companions,
that Allah ta'ala could put them through such
a difficulty that they wouldn't be able to
join
their elders in rank in Jannah. Who wrote
that?
Ibnutaimyan. Right? So he's not gonna deal with
nonsense. He's not a person for sentimental type
things, a very textual
disposition
from amongst the ulama. May Allah ta'ala have
mercy on all of them.
And so and so, you see that. I
mean, you say why me? Why this? Because
Allah ta'ala loves you, because Allah ta'ala wants
you to come.
And your, deed of sins is completely erased.
It's completely eradicated because Allah wants you come
to the high rank. Or do you think
that the only thing Allah cares about is
this world, that the only way to become
to go to Jannah is to become, like,
you know, establish the caliphate or to, you
know, to build a huge masjid or these
material things that people can see. There's great
benefit in these as well. People should ask
for these things and should work for these
things. But if Allah has a second plan
for you, different plan for you, that he
will take you to Jannah through a different
route than the one that you you wished
and you get to that same Jannah you
wanted anyway, What's it you know, why should
a person? A person should rejoice in the
father of Allah. And if it's difficult, the
person should then ask Allah for patience. So
this hadith of the prophet sallallahu alaihi wa
sallam is what?
Not let not indeed let not any of
you,
wish for
death because of a, a harm that that
has afflicted
afflict afflicted him or her. But even then
look at the mercy in the deen. Right?
That
if you're ever put through a difficulty that's
so much,
even that courage and even that that
that, resolve is broken in you because of
because, you know life can get life can
get really hard. Allah Ta'ala protect all of
us. Allah Ta'ala protect all of us and
keep us in good and whoever amongst us
is suffering. May Allah relieve their suffering and
make it easy for them and whoever of
us has to go through that, may Allah
Allah make us firm and not break in
front of the test.
But if a person has to then what
should they say the maximum they should say
is what? Oh Allah, give me life as
long as life is good for me and
and,
Oh Allah, take me away when it's when
it's good for you to take me away.
And this is the what the Imam Nuhu
we mentioned in the beginning of the chapter
regarding like if you know that it's okay.
It's
the the chapter regarding the the how
horrible it is to ask for death. But
if a person is afraid that their their
deen may be at stake, you know, that
living any longer will
take a person away from the rahmah of
Allah ta'ala,
then then then that's not what we're talking
about and that's what this hadith talks about.
As long as you have the Himma, the
courage, the strength, the Samnah to keep bearing
the difficulties that you're going through and you
don't fear that
your heart will flip to the other side
because
of the pain you're going through, then bear
with it, there's khayr in it. But if
you ever have that fear, then at that
point, this is a dua that Nabi salallahu
alayhi wa sallam. This is also a mercy
from Allah that a person is allowed to
ask, you Allah, because nobody knows, you know,
what's gonna happen in the future, how much
strength they have inside of them, when the
help of Allah will come, etcetera. So ask
what? O Allah,
as you know, give me life as long
as life is better for me, and you
still leave the choice to him and
then take me away
when being taken away is better for me.
And the last
hadith inshallah of the chapter, in
of
the
night
radiAllahu ta'ala Anhu. Saidin Khababinu,
Al Arah is
who. He is the, the one who was
teaching
Surat Baha to the sister of Sayna Umar
and when Sayna Umar busted busted into the
house in order to, chastise his sister. Why
are why have you become a Muslim,
when his original intention was to go and
kill the prophet sallallahu alaihi wasallam.
And so what happened was,
what happened was he lived to, to be,
you know, he lived a long life and
he lived for quite some time after,
many of the Sahaba radiAllahu ta'ala had passed
away. So this, place bin Abi Hazl is
visiting him and,
when he is ill and he was in
such a
such a state,
that he had received
a treatment that 7 different places he was
branded with an iron. This was one of
the treatments in Jahiliyyah
that there are certain pressure points in the
body, so they would heat an iron really
hot and they would brand them.
Allahu Alam. You know, I know,
We have many doctors over here and they
may be wondering what's going on. And perhaps
this statement may not be they may not
like it, but there is some medicine other
than what they teach at medical school.
In fact, I have a
a friend of mine who lives just up
I 90 a little bit in Minneapolis. He
said that about his father. His father when
he was young in Libya,
he was ill with with some some sickness,
and,
he was just dying. His life was slipping
away. They took him to Tripoli to the
best doctors. They had foreign doctors there.
No one could do anything from him and
they just brought him home. He was gonna
die more or less.
And so what happened was one of their,
uncles for the Badia from the desert, you
know,
a nomad,
he came to visit and he said that
he said that,
he he said that, you know, how's the
boy doing? He said, well, he's dying. That's
it. He said, let me see him. And
he said that, he said, my father tells
me that my,
that he was upset. When he saw me,
he become angry. He said you guys are
so irresponsible.
How could you let him go this far
with this sickness? This is very easy to
cure, and you're irresponsible.
Your doctors know nothing and blah blah blah.
And and so,
they they they said, well, how do you
cure it then? And he said that, the
iktewa, that you take a hot iron and
you you touch a certain pressure point with
it in the head, and this will cure
the entire thing. And the parents were like,
I don't know about that. That sounds like
hocus pocus.
Right?
But then they thought like, a, he's an
elder and he's so upset and the kid's
like passing away anyway, so may as well.
You know, may as well let the crazy
old man try. And so he said that
that they they let him try and he
touched that place with the iron and he
said that his father in, like, 3 or
4 days, he he was better.
And so, you know, obviously, it's not a
double blind,
you know, test. Maybe they need to do
a little bit more research. I'm not against
that myself. But he says that his father
very proudly shows people that scar from that
from that as well. So Allahu Alam, you
know what I mean? It may not be
Something like that well known in Palestine. Yeah.
I know my grandfather, he always did that.
All the old people do that. Yeah. Yeah.
There
you
go. I mean, it sounds scary as heck
to me. So but I mean, it saved
I mean, it seems like it saved. So
anyway, this was a custom in Jahiliyah that
they they have this knowledge from before Islam
of how to
make a how to use different pressure points,
in order to relieve different
symptoms in the body.
But it's painful. It's very painful.
And so they saw that they had 7
different brands from from from this treatment
in his body.
So meaning he went through this painful treatment.
And so Sayid Al Khabab says then to,
Qaysib bin Abi Hazim, he says that verily
our
our companions
that went before
already went forth,
meaning to the Afila and the Duniya didn't
decrease them. The duniya didn't decrease them one
bit meaning that there are people from the
companions of Sayidina Muhammad sallallahu alaihi wa sallam,
they did amazing feats
and they did so empty with empty pocket,
meaning they had nothing. So a person, the
idea is this, is that what you do
you'll receive reward for, but what you're given
also you have to give account for. And
even if you have like, you know, a
$1,000,000,000
and you spend it all for good, you're
still gonna have to account for it, while
the people who had empty pockets says they
don't have to account, they'll already be in
Jannah. So the Sahaba alayhi wa wanhu used
to fear that. They used to fear that
that they didn't wanna be
stuck, you know, in front of the mizan,
having to go through an audit while while
while other people are entering into Jannah. But
those who lived for a long time, Allah
Ta'ala opened up the
the,
the treasure,
houses of his,
the treasure houses of his,
of his mercy and of his
generosity.
So he he's saying what? He said that
that the people like our brothers who left
before, they already there are companions who left
before. They already went to Allah Ta'ala, but
they weren't they weren't decreased in their the
goodness of their account
by by this dunya.
That that he said that that now we
have so much. Allah gave us so much.
He gave us so much wealth
that,
I don't know what to do with it
except for I have I I just can
bury it in bury it in the ground
because that's what people used to do with
their treasure in the old days. They used
to, they used to bury it. Even
here, every now and then, somebody will be
like, whatever, metal detector in their backyard, and
they'll they'll get whatever, like, you know, a
1,000 Spanish doubloons or something like that.
In case that happens, remember, I was I
was always your friend.
If not, then don't don't call me, please.
Now I have so much wealth, and they
got it from halal. It's from the most
halal, it means that they received it, as
the,
and the most halal means that they received
their wealth. It's halal wealth but he said,
look, now we have so much wealth that
we don't know what to do with it
except for to bury it in the ground.
And he said, and if it wasn't for
that the prophet
forbid us from making du'a to die, I
would have asked for death a long time
ago,
because he goes, now all the stuff is
coming in. It's just giving me attention about
what's going to happen, stress about how am
I going to deal with deal with all
this in the.
He said then,
says afterward, I came back to him another
time.
And, I saw he was actually building, like,
an edifice to bury the the the money
under his treasure under it.
And,
and he said to me
when he saw me,
verily a Muslim,
will be rewarded for every single thing he
spends.
And remember this, a Muslim will be rewarded
for every single thing he spends. Everything you
spend, you'll be rewarded.