Hamzah Wald Maqbul – Riyad alSalihin Beautiful Character.mp4
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So we are,
continuing
with the chapter regarding the prohibition of arrogance,
a very important chapter.
And we spoke of its importance last time.
So whoever wants to read it can catch
up with it, inshallah through the sound cloud.
But,
who narrates
that there are 3 types of people.
Allah will not,
speak to them on the day of judgement,
nor will Allah ta'ala purify them, nor will
Allah ta'ala look at them, and they will
have
a a painful torment. They will have a
painful torment on that day.
And,
what does it mean? Allah will speak with
them. Allah will not purify them. He won't
forgive them their sins. He will not look
at them. Obviously, Allah is omniscient. He
is constantly aware of everything at all times.
But not to look at them, meaning he
will not,
give them any attention, whatever they, ask him.
He will not give them any attention,
be our protection from such an end. And
really that's like the worst punishment of jahannam
is that in this world we can call
upon Allah ta'ala and he answers us.
He says to us in this world, whether
you're a Muslim or a whoever you are,
call upon me that I may answer you.
And on that day, if a person is
taken from the mercy of Allah ta'ala, people
will call upon Allah ta'ala and He won't
answer them. And that's that's really the worst
the worst punishment a person could receive. That
person, Allah, will not look at them and
they have a painful torment.
And, so the prophet
explains who those three people are, that an
old man who commits
an old man who commits and the second
is a king who is constantly,
a liar. He's a person who who lies
all the time, an ignorant liar.
And, the the third is a poor man
who is arrogant.
And this is very beautiful actually, the the
the Nabi
in Hadith Adi
of Bukhari.
He,
he classifies this Ummah as a Ummahumiyah,
that we are an unlettered people. And he's
referred to indeed,
in the Quran as a nabeelumiyyah.
And,
yet despite the Umiya, despite the simpleness
in who he is, sallallahu alaihi wa sallam,
and the simplicity of who we are as
a people,
Very heavy and deep concepts are conveyed in
very simple ways.
A person
could write a book and have very difficult
words to explain the same, concept. This is
a legal concept. It's a it's a it's
a legal concept. It's a part of the
philosophy of law. It's actually something that we
share in,
the American system as well. So, like, when
you get convicted for a crime,
there's the conviction. Is the person guilty or
not guilty? And then there's the sentencing. How
much do you,
how much are you required to be punished
for that that crime? And these are sentencing
guidelines, basically. This is a philosophical
principle in in sentencing guidelines.
And what the principle is is that in
a sin is an act of rebellion against
Allah
and that's what makes it into a sin.
Allah commanded you to do something and you
didn't
oblige, you didn't,
accept his commandment.
And the sin is what? Because the person
rebelled against Allah
And so a person will be punished on
the day of judgment in a degree commensurate
with the amount of rebellion or the quality
of rebellion in the sin. So if a
person is, for example, mentally unwell,
or if a person is a child of
such a small age that they are not,
you know, that they don't understand what's going
on. So in that, there's no rebellion at
all. The sin, the form of outwardly is
the, the form of a sin,
but the reality is that the the thing
that makes it a sin, none of that
is there. Right? That's why in the,
in the Usuli terminology of the Sharia,
we differentiate between the commandments
of of Taklif
and the commandments of Khitab.
Taklief is, for example, like an adult is
adult person is required to pray. You know,
if they're,
in a state that they're able to pray,
like a woman is not in in Heb
or or or, in her menstrual cycle or
a man is not, for example,
unconscious or something like that. If they're able
to pray, they're commanded to pray.
A person who is mentally ill is if
they have money, enough money to pay zakat,
they're also commanded to pay zakat. But it's
not called Taklim, it's called Hitab. Why? Because
they're not able to make a aniyah for
it.
There are still laws that the shari'a
places on them,
but it's not a matter of obedience or
disobedience, it's just a matter of,
of of like rules that need to be
applied.
Why? Because the person doesn't have the capacity
to make an een. Right? This is the
the exact opposite case. This is the case
in which a person has the supreme ability
to obey Allah Subhanahu wa ta'ala. The obedience
is so easy that a person cannot
classify any of these sins to be anything
other than an act of rebellion against Allah
Subhanahu Wa Ta'ala.
Why? Because an old man who commits zina,
right? What happens when the older you become,
obviously, there's no old people here
but the older a person becomes,
right? What happens? The shahawats start to get
weaker and weaker.
The closer a person becomes to death, the
the the desires, the passion desires,
the passion driven desires of a human being,
they become weaker and weaker,
to the point where a person after a
certain time,
you know, they may not be affected as
much anymore by, you know, seeing a woman
of unmarriageable kin or by, you know, seeing
someone of the opposite gender or whatever. It's
easier for them to control themselves. Whereas, you
know, if you have like a
you know, like a 15 year old kid
or a 17 year old kid who's pumped
full of like
hormones and like just let loose on the
world, he may not even be aware of
what's going on around him. Some people are
way more sensitive to these things than others.
This is one very interesting thing about the
din also, right? The din is for everybody.
And we have this really weird,
concept
that piety involves what?
Piety involves being this person who's like completely
like disconnected from the world.
You know what I mean? And if you're
somebody who when, you know, a man who
sees a woman and has strong desire, or
a woman who sees a man and has
strong desire, or somebody who has strong desire
to eat, or a strong desire to drink,
or strong desire for wealth or strong desires,
that you're a bad person.
And that's not the case at all. That's
in fact the opposite of the case.
Because the
the the the the the the they say
what? That a person has 2 inside of
them, that each person has 2
capacities inside of them. 1 is the behemia
and the other is the the malakya. Right?
1 is a a a an animal capacity
and one is an angelic
capacity. Right?
And so the animalistic capacity can either be
strong or can be weak in a person,
you know, by grade. It's not either strong
or weak, but it can be stronger or
weaker. There's a sliding scale.
And the Madakihyah, the, the angelic capacity in
a person could be either strong or weak.
So some people by natural disposition, they're very
attracted to the, and they have strong desires.
When they compete, they compete hard.
When they run and race, they race hard.
When they play, they play hard. You know?
If you wanna know about different people's Bahimiyyah
capacities, you don't go play volleyball after,
after,
after Saff al-'eysha, you know? Right?
That's one capacity. The other is the malakiyah,
the the angelic capacity a person has. Some
people are Naturally, if someone says, you know,
there's people starving, you know, in the other
part of Rockford,
they feel bad about it. Some people are
like, oh, that's bad. And they just don't
really care that much.
A lot of it is what? It's it's
a natural tendency that somebody has. Some people
when they hear injustice, they get really upset
about it. Some people when they hear about
it, it doesn't affect them as much. These
are all capacities that people have. Now it's
kind of a no brainer that the more
pious person is going to be the one
with a stronger angelic capacity.
But what people get wrong all the time,
you know, and I asked I said, who
do you think is more pious? The person
who has a strong,
angelic
or an animalistic capacity or a weak one?
And everyone always says the weak one, the
person who has a strong malakih and the
weak behemia. They have the strong animalistic,
angelic capacity and the weak animalistic capacity.
And think about it. The Nabi sallallahu alaihi
wa sallam, what was his disposition?
His disposition that he was strong in both
of them.
Because the hadith of the prophet
that he had the strength of 40 men
that they were they would be like when
they're digging the handak, the rocks that the
other people couldn't break, he was able to
break them
They say that he had such a strong
capacity that he could go he had like
a time before or after Asr, before Maghrib
where he would go and he could visit
all of the houses of the
and consummate his marriage with all of them
in in in that same couple of hours
between
Assar and and Mafir.
Most people nowadays, if not all people, couldn't
even do it if they had medical help.
You You understand what I'm saying? It's not
something to be ashamed of. Yeah. The reason
I'm saying this is what? Is that oftentimes,
people we stigmatize people who have that strong
Bahini capacity inside of them and make them
feel like you're not like a good Muslim.
Like, you're a bad person. You're guilty of
this or that or the other thing. And
the the time and place we live in
is very, like, you know, the the the
Western world is very hypocritical regarding,
like, sexual morality. Why? Because you have on
one side this thing, like, there's this ideal
of Christian marriage, which is not really a
Christian ideal at all anyway. It's an ideal
that, right, that Hinduism and Christianity are very
similar to one another. Right? That you have
that that that that because they're both like,
Indo European languages. If you go far back
enough, they're both Indo European people. Right? There's
a lot of similarities between the pope and
between, like, the Hindu priest and and and
mendicants and things like that. This idea of
the way the monks are and the the
the the idea that the priesthood should be
completely salabed and all of these other things.
And they consider,
marital relations between a man and a woman
to be like a sin. And marriage is
like, okay, you're managing the sin, but it's
still something wrong, something bad about it. And
they get get really upset. Oh, look, Islam.
You guys have married more than one wife,
and this is Jimmy Swaggart gets up and
says one life is enough for me, and
he's talking garbage about Islam, you know, and,
like, vaunting about it. And the next month,
they catch him in the hotel with a
prostitute, and then he makes his big toba,
and then, like, a couple of months later,
the same thing happens again. It's what, on
one side, you're set talking a really big
game, and on the other side, you're, you
know, what's the reality over here? If a
person wants to commit zina in America and
they wanna commit zina in a Muslim country,
unfortunately, it's there as well. But which place
are the people do the people have more
ifa? It's over there. Because here, you see
* all the time on TV, you hear
about it in the music, you hear it
in the radio, you see it at school,
you see it at work. But but the
strange thing is, this is the way shaitan
works. Nobody here has *.
People who are are are, like, unmarried, it's
like the the like how many times in
the year do you do you have sexual
*? It's like something like a fraction of
what married people have. So in Islam, what
is it? You don't talk about it? Allah
doesn't like.
Right? Allah doesn't like
You don't talk about it. You don't advertise
it on your billboards. You don't, have it
you know,
coming into your eyes and into your ears.
You don't talk about it loosely at work.
You don't talk about it loosely amongst your
family members. You don't talk about it loosely
in all of these other situations.
But what is it?
You have it
to put it bluntly. You understand what I'm
saying? And so the this is this is
what? This is like it's a type of
hypocrisy,
And we have accepted we've accepted that hypocrisy
in us as well.
And so people don't honestly manage these things.
And this is what what do we do?
People who have strong shahalaq, we drive them
away from the deen.
Whereas they're not supposed to be driven away
from the deen. If you look, you read
the the Tabakat of the Alamaq, right, the
Sihasita. Imagine the the the the the 6
books of,
of of hadith,
they're like,
the the canonical
preservation of,
of the the,
sayings and actions
and,
states of the prophet Muhammad
Imagine how much tawfiq it is from Allah
Ta'ala for those 6 muhadditheen that their books
are accepted even though they're not the only
books that were ever written by in Hadith.
So it's an academic achievement and it's also
a providential achievement. It's a spiritual achievement book.
You know that Allah chose those books to
be accepted. Right? Imam Nasai, who is one
of the
and probably one of the more exacting ones.
In many ways, his his, criteria that he
used to,
that he used to apply in order to
accept the hadith of Sahid were more stringent
than Buharis. The only reason that his book
is not considered to be Asah or more,
more Sahid than Buharis is because he accepted
some daith hadiths in the book, and he
wrote that this book hadith is life. If
you didn't accept them, the Sahih hadiths that
are in his collection that he claims are
Sahih are at the standard of buhadi, if
not more. If a person reads in the
Surah adith, they'll they'll see this.
And, Nasai who is, by all accounts, is
a wali of Allah Subhanahu wa ta'ala. In
his Tabakat, they wrote that he had 4
wives, Wakala Jamma'an.
For those of you who don't know Arabic,
you can go and start just just understand
what that means. Meaning, he used to you
know, he's a person who had a very,
a very
strong, Bahimi,
tendency in him. Now coming back to what
does this have to do with the hadith
we're re reading. Right? The person who will
not will not will not accept that person's
pleas, will not look at them, will not
speak to them, and will give them a
painful torment on the day of judgment.
Imagine a person is drawn by very strong.
Right? And they commit a sin,
may Allah be our protection. The sin is
still a sin. We ask Allah for protection
because, you know,
It's it's it's it's it's an indecency and
it's a bad path to go down. But
if somebody were caught up in that
and they were in the throes of
of of of of passion or in the
throes of this attraction, natural attraction that's there
in every single person. Allah put it in
every one of us, and some of us
are stronger than others.
If they committed that sin,
the fact that they were so drawn to
it in a physical way, it mitigates the
the the punishment.
Whereas here, the first person the prophet mentioned
who is Sheikh Sheikh Unzan,
an old man who the the
the the cut the the draw the the
the the strength with which they're drawn to
that sin is diminished.
You understand what I'm saying? It may may
even need like, you know, may need to
pop some pills or whatever to get the
job done.
Then still the person is going to, is
going to do that sin,
that's like double. It's like it's double horrible
because it's an indecency.
You didn't have to do it, you didn't
even want to do it, you're not even
able to do it if you didn't, like,
really try really hard. You know what I
mean? And you're still doing it anyway? Allah
subhanahu wa ta'ala is not gonna accept that.
This is a sliding scale. A person should
be you know, this is this is like
a little bit of like a like a
kind of like fiq 98, you know. We
should be like
the at a very high level. Right? They
say that
the people who are just normal pious people,
their good deeds, when the really, really pious
people see them, to them, it seems like
a sin. Right? We're like now we're flipping
down to, like, the underside. Okay? We're not
even you know, many of us are not
even regular pious people. We're kind of, like,
hanging deep near the edge a little bit.
So some practical advice from that side. When
a person commits a sin, let them let
them
be cognizant of the fact that the the
the part of the sin that has the
most,
rebellion in it, that part's the one that's
gonna be punished the most.
So if a person finds himself, you know,
we have some young people in the masjid
or some people,
Allah knows better what people do when nobody's
looking at any rate. But there are a
number of things. A person, for example,
you know, if
you're drawn to eat something haram and you're
hungry, and you ate, and now you're full,
and now you're gonna go back a second
time? Okay. The first time it was bad
enough as it is. You should still make
toba. I'm not saying it's okay. But the
second time you do it, it's the purity
of the rebellion in it is more. So
just don't do it.
Right? Just don't do it. Remember,
everything is gonna be nickeled and dyed. You
will see every single
Whoever does even a mustard grain a mustard
seed worth of good will see it, and
whoever does a mustard seed worth of evil
will see it. So doing less evil than
a person could do, that's like the good
deeds of bad people.
And until we can make it up to
the higher level, we should remember that also
to manage these things because all of these
things were gonna come face to face. The
second time you eat from it from the
haram, when you're already full, you know that
for every bite, you'll get a lot more
punch of punishment than you will for the
first one. And Allah protect us from the
first one as well. Allah protect us
from everything everything from sin that's,
outwardly manifest and everything that's inward reality. Allah
protect us. The second is what?
The second is what is a king who's
an illiterate liar, who just lies all the
time? Why?
Why do most people lie?
I have, like, a little bit of, like,
a a anthropological
project I run called the family.
And so I try to observe my kids,
you know, like, things that they do.
And when the children
stray from the truth,
to put it lightly,
the common threat is what? Is that it's
when they're in trouble.
It's when they're in trouble. In fact, this
is one of the reasons that
Ibin Khaldun,
he says that one of the strong reasons
that a person should never hit their children
or never, like really get them like in
super trouble, even though I'll I'll be honest,
it comes in handy sometimes when you're disciplining
them. But one of the reasons that you
should not do that too,
too much.
Right? Obviously, to injure the children is wrong.
Right? If you even if you hit your
children, you should it should be more bark
than bite.
And a person should avoid it altogether anyway.
But, so I don't endorse injuring them ever,
but or losing them or whatever. But something
light,
even that's still legal, at least. But
consult a lawyer if you have a problem.
Don't come back to me with that stuff
later.
Don't just don't hit your kids.
But, you know, even then, why a person
should use harsh punishment sparingly is what? Is
because children, when you use harsh punishment with
them,
it ingrains
in them a fear of punishment.
It ingrains in them the habits of cowardice
and lying.
Because they know that when they do something
wrong, that's the only way they can get
out of it, is by lying or being
deceptive.
And those habits, if a if a person
never has them and they grow up, chances
are when they're older, they won't they won't
go down that path. There'll be people who
stick with the truth.
Whereas children who learn from a young age
the utility and the benefit the benefits of
lying
before they learn the harms of lying,
That becomes a real problem.
So if that's like a kid. Right? You
know, you're a kid. You're like, I'm like
3 years old and your baba is like
a crazy big turbulent beard guy, 6 foot,
weighs £300. Obviously, you're gonna be scared of
him, you know? Although I asked my children,
are you scared of me? And the little
girls kinda laughed and said no and they
ran away. But,
you know, it's it's there's some dis
imbalance in the relationship there in terms of
power.
The reason that the Malik Kaddab is here
is because if you're a king,
you don't have to fear anybody. They're not
going to they're not going to throw you
in jail.
They're not going to,
arrest you. They're not going to do anything.
If you
kings in the old days, kings you are
absolutely right. I'm not right. I'm not talking
about, like, the Queen of England, which is
a very like,
a kind of like a castrated monarchy that
they have nowadays. It's more of a cultural
relic than actual rule than sovereign rule. But
an actual king
doesn't need to lie about anything. If they
don't like someone to say, yeah, I don't
like you. That's why I didn't come. So
you you how come you didn't, you know,
give me the money you promised me last
month? I changed my mind. Get lost. You
know, like, you don't have to you don't
have to lie about anything. And the strange
thing is, you see, this is one of
the, one of the
one of the weird,
traits of of of absolute rule, despotic rule
in this in this age we live in,
like Gaddafi, like even like just a couple
of days before, like, they they,
they get him,
and Tripoli falls, he said, no. No, there's
nobody. Nothing's happening. This and they're they're just
putting out all of this just lie, one
after the other after the other. And he's
not, of course, the only one. There are
many people who,
you know, they just that's all they do.
It's just like a sisilah lies.
And you don't have to. You don't have
to lie. You already have the entire nation,
like, gripped by
fear and by,
you know, this, like, complete, like,
like like, overpowering rule
that, you know, nobody can say anything
sideways about you except for the secret police
who will have them,
tied up, you know, and and and just
tortured by by by, the time the the
sun sets or by the time the sun
rises.
Why do you have to lie all the
time about everything?
And the the idea again is that it's
act of pure rebellion. The rebellion in it
is pure. If someone said I lied, it
was because if I if I told Baba
the truth that I actually was the one
who spilled, like, whatever bleach on the carpet,
he was gonna get angry, and he was
gonna give me a time out of the
closet for an hour. And I didn't wanna
do that because that's scary sitting in the
dark for an hour. But for the king,
there's no excuse.
There's no excuse whatsoever. Doesn't mean that just,
okay, we're not kings that it's okay for
us to lie. It's a sin that's bad
enough for us.
But for someone at that point, it's even
worse.
And the 3rd person is what? A'ilulustakbir,
a poor person who is arrogant.
Because you don't have the means to be
arrogant. Yes. If I was beautiful, if I
was a billionaire, if I was, you know,
a big big shot person and everybody is,
like, you know, falling over themselves in order
to to to to to meet me and
get my autograph and whatever, I could say,
you Allah, you know, all these people, they
they, they made me,
become,
oblivious to reality. They they everyone I ever
knew was just trying to suck up with
me. That's why I thought I was great,
you know.
It's not because I didn't you know, it's
not because I I was rebelling against you,
but because, I I, you know, I thought
I was great because everyone I ever knew
was telling me that versus someone and there
are people like this. They're absolutely poor. They
don't absolutely poor. They don't they're not intelligent.
They're not they don't have any fadilah or
any virtue that a person could boast about,
but
but still they're they're arrogant. This is something
Allah protect us from, something Allah protect us
from. But it's a really beautiful hadith in
the sense that it's like what the sentencing
guidelines of Allah ta'ala for the sins and
the akhya. This is a precept of the
law that Allah
taught in very simple language to, like, average
people.
That the more rebellion there is in the
sin, the more worthy of punishment it is.
You know, like another example, there's a nice
treatise on
the written by.
It's called.
And this is one of the that he
he not the terrorist group. This is one
of the rules, one of the the the
the the kind of universal principles of the
Sharia that he writes about in there. Like
for example, like 2 people eat something ham.
Right? 1 person eats like some very fine
filet mignon,
you know, made by a Michelin 4 Star
Chef and it looks beautiful. It's still meta.
Remember, the Hakai the Harika is it's it's
filth. But still someone, you know, like they
gave in and and ate it. Right? And
another person eats a piece of feces in
a plate.
Which one will receive more sin? Which one
should receive more sin? Which one should receive
more sin?
You weren't listening.
You had the feaces. Okay. You were listening,
Right? See, You're on your that's El. You
learn like you learn, you know, legal
theory. You're not gonna learn legal theory in
in in in, you know,
in other settings. Right? It's the faeces. Why?
Because why would you eat it except for
you just don't have any respect for Allah
ta'ala?
The other one, you know, you can say,
Allah, sorry, please forgive me, like you look
so tasty. This thing is just disgusting. It's
just people are probably wondering, why is this
guy even mentioning this in the masjid? It's
because it's disgusting.
It's horrible.
And that's that's that's,
you know, some depth and and that's some
depth in the hadith of the prophet
That the Nabi sallallahu alaihi wa sallam says
that,
that might and majesty, dignity
is what is the, rida of Allah
What is a rida?
This black thing I'm wearing right now.
Right? The Arabs the traditional clothing of the
Arabs is 2 pieces of cloth.
It's an izaar and a rida. They're both
unstitched.
1, you wear around your lower garment. Your
your it's a you just wrap it around
your lower part portion,
and the other one you put on the
on your on your upper portion.
And so there are 3 3 biblical
biblical expressions we use in English
that people oftentimes don't understand that they come
from the bible or what they need. And
one of them is that even I'll even
give you the shirt off of my back.
Right? The shirt off of my back, which
is what? It's an expression from the bible
because the the the, Banu al Salayl are
also Semitic speaking people. So if you go
far back enough, they have the same,
roots as as the Arabs do.
Right? That's what makes the fight so bad
because when you have fight with your own
people, it's it's become personal. You know? Somebody
else, it's somebody else. Right? That's one of
the one of the one one issue with
that. That culture, there's a lot of similarity.
It's very interesting how even the modern Hebrew
language,
it was a dead language for like 1000
of years. The only way they could revive
it is just by putting Arabic in it.
There's a lot a lot of Arabic in
the the modern Hebrew that they use. They'll
turn like the fa into a power or
something like that to make it sound Hebrew,
but it's really just Arabic that they're speaking,
a lot of it at any rate. Right?
It's very strange. Languages are living things, you
know? So, like, okay. Fine. If you can
go look in the Torah and see what
the word for is and, you know, for
for for a book and for
this, that, and the other thing.
How do you find out how to curse
at people?
They have to come to the Arabs. Right?
Right? How do you find out how to,
like, say, like, simple things like inside the
house? You know, how do you find how
do you say affectionate things to affectionate things
to small children?
Right?
It's it's difficult if you're if the language
is not alive. But at any rate, that's
a complete digression. I I I don't know
why I went on it. But the thing
is that this this
expression from the Bible is what? To give
someone the shirt off of your back. What
does it mean?
They didn't wear shirts. It's the rida from
your back. So imagine if you gave the
darida from from your back, and you're only
wearing izar naht,
it's like you're half naked.
You understand what I'm saying? And the expression
is that to give someone the shirt off
your back and give them more if they
ask for it. It's kind of like a
joke because if you give them more, then
you're you have nothing. Right?
A lot of expressions like that, like, go
the extra mile, and there's a lot of
strange expressions from the bible like that. People
don't understand what they
mean. But, what do we say? Right? Obviously,
the gifts the shirt off of someone's back
is to make them naked.
That's the point, and it's very directly tied
to this hadith.
Nabi says what?
Right? Right? Is is a,
honored honored might
is what? Is that Allah
to it's as if it is his? Izar.
It's as if it's it's it's, sorry, his
Izar, his lower garment. In Qibriya, greatness
is his rida. It's as if it's his
rida, his upper garment.
And so, the Nabi
says that Allah says whoever
whoever tries to, compete with me to take
one of them for for it,
I'll,
I'll I'll I'll torment him. I'll torment that
person. And in every way it
comes, that outbreak is back.
And this is a very
this is like a pretty, like, hard threat
if it came from another human being. Imagine
if it comes from Allah,
how harsh of a threat it is. That
if someone tries to take imagine if somebody
tries to make you, like, pull all of
your clothes off in front of everybody from
you, how how would you react to it?
And and this is the hadith of the
prophet sallallahu alaihi wa sallam that don't try
to don't try to be a person of
'izzah, don't try to be a person of
kibriyah, greatness
and might. Be a humble person. Why? Because
these these are the sifaat of jalaal. Actually,
the brother, we had lunch after salatul jua
with the brother. That brother actually asked me.
He goes, I wanna ask you for your
name, I wanna ask you a question because
nobody really answers answer this question for me
properly.
So how come how come we, take names
like Aziz and, like, you know, these types
of names that are the the,
the attributes of God, you know. That's isn't
that just like someone calls himself Allah?
And I said, yeah. There's certain attributes of
Allah Ta'ala that are the sifaat of jamal,
beauty,
and the the the creation
has some small part of it. The true
complete part of it is with Allah
divided
rahma
and
mercy
into
99
parts
or
a
100
parts
and kept 99 for himself, and one part
he distributed amongst the creation. That's his also.
He gave that also. But he said he
distributed it in the creation. And if it
wasn't for that one part, then even the
animals would kill their young, they would trample
their young, they wouldn't bother to take care
of them.
Meaning what? That there is some some of
Allah's attributes that that we get a very
small part or shadow of a small part
of it. The real actual attribute is with
him,
We get some small thing that resembles it
somewhat,
at least for the purpose of analogy.
And then there's certain sifaat of Allah to'ala
to sifaat of Jalal, of Allah's majesty,
that we don't share in them. We don't
share in them, and we're not allowed to
share in them, and we don't, take those
names either. And this is a a a
a reality that,
the ulama used you know, they considered at
the bare minimum to be many of them,
a jama'a of them, they considered to be
makrud to have names like Kabir and Akbar
and, you know, Aziz and Azeem and things
like that. You know, this is a poll
of many malik, this was his poll. He
used to consider it Magru. Why? Because you
can't you shouldn't have,
names that are presumptuous
like that, and rather the ulama universally prefer
names like what? Abdul Aziz,
Abdul Kabir,
Abdul A'odheem,
and the benefit is what? That you show
your slave and you give,
recognition
to the,
to to the right of Allah ta'ala, the
sole right of Allah ta'ala to have these,
magnificent and great attributes
and
as a kind of fringe benefit by you
having the having the name of Allah Ta'ala
attached to your name, you'll receive a small
portion of it as well, insha Allah, or
some benefit from it as well. But you
don't take the you know, traditionally, the the
proper way of of doing that is not
to attribute it to yourself. So this is
what Allah Ta'ala is saying in this hadith.
The Qudsi that Ab Nabi Salasam is saying
that the izaar of Allah Ta'ala is Riz,
and
the rida of Allah Ta'ala is kibriya, it's
greatness.
And, whoever tries to steal either of them
from him,
So hadith of the prophet also
narrated by Imam Bukhari
that the, that,
there was a person once
who was walking,
with beautiful raiments, garments, and jewelry, and ornamentation,
and whatnot.
And he was very, pleased with himself, and
he he was very,
he he was he he thought that he
was something very special,
and,
his hair was, done very nice as well.
You know? He got his hair did.
Right? His hair was done really nice. People
obsess about these types of things. Really, it's
kind of a shame for a man to
be,
obsessed about these things, you know. For a
woman, the the jamal is dominant in a
woman, so a person can still understand. But
it's not a manly trait to obsess over
the but some people obsess about, like, their
hair and their
stuff like that. You know, allata'ala, if we're
one of them, allata'ala forgive us, hamdulillah. You
know? I used to when I was in,
like, middle school, I used to be very
obsessed about which gel I used and how
I comb my hair. And
helped me out with that by taking it
away from me. So,
you know?
And his hair was really nice.
And he he his his clothing were was
really nice.
And one day, he was walking like that
and he was just amazed with himself how
wonderful he is in his own mind. When
the earth swallowed him up because of it,
and he will be, he'll be, shaken and
and and, falling inside the earth,
continuously,
until the day of judgement. It's a hadith
narrated by both by, Bukhari and by Muslim
protection from
who was one of the heroes of the
Ansar, radiAllahu ta'ala Anhu Majma'in.
He narrates from the Messenger of Allah
When I say heroes, he was one of
their kind of tough guys in battle.
He narrates from the, Messenger of Allah sallallahu
alaihi wa sallam
that a person will keep
thinking
highly of himself.
A person will keep thinking highly of himself
and keep,
you know, being more and more arrogant until
one day he will be written as if
he's one of the tyrants.
And Allah Ta'ala will afflict him with what
what they were afflicted.
Like, who were the tyrants? Like, Firaun?
The one who said, And
Allah ta'ala, what did he do? Right? Right?
He
he he he he drowned him.
And again, tyrants again and again, they were
destroyed in history and they continue to be
destroyed. There are people who wielded amounts of
power and amounts of wealth
that we can't even imagine, you know. So
one of the kids was looking today
in the in in the office.
Right?
Charlie Saab brought the donation money. He was
counting it. And so one of the young
ones, he he said, oh, look. That's a
lot of money. He says, son, that's not
a lot of money.
It's it's money. We're gonna count it. We'll
put it in the donation box and, like,
you know, you
know,
be proper with accounting it, but it's not
a lot of money. A lot of money
is the kind that you cannot even, you
know, count. You fill entire mustard up with
it and there are people who have money
to spare on top of that.
That's a lot of money. So those people
imagine how bad their sin will be on
the day of judgment, that they used all
of that in order
to, get the people to worship them, and
in order to oppress the people, and suppress
the people, and and, treat people wrongly and
lie and cheat and all of these things.
Imagine, it's a scale that that boggles the
mind, you know. We get happy when somebody's
making
$100,000
a year, $500,000
a year. Someone says $1,000,000
people's like hearts come alive again, you know.
Little days you mentioned the prophet, they say,
salallahu alayhi wa sallam, their hearts become alive.
And the $1,000,000 but $1,000,000 is not really
that it's not really that much money.
It really isn't. Right? Real sovereign wealth, big
amounts of wealth. Imagine people use all of
it for sin.
What does it mean that a person like
people, regular people like me, and you, may
Allah be our protection and forgive us for
our sins.
People like us that they will keep thinking
highly of themselves. Oh, look. You're good. You're
going to the masjid. You're doing this. You
have a a good career. You made yourself
into a good person. You keep your house
well. Your family is nice. You're people like
us are going to
protect us. You know, it's people like us
that are being talked about in this hadith
that a person will keep thinking highly of
themselves, highly of themselves, highly of themselves until
one day they'll be written like those
like those firans and like those hamans
hamans and junuduhumma
and like those people, that that are these
classical jabbarim that, you know, destroy the wealth
of nations in order to propagate sin and
to propagate kufr.
And why is that? Because these things are
not these things are the thing that Allah
is looking at is not what's going on
in the outside.
He's looking at what's going on in the
heart.
A person will keep having this takabur inside
of their heart until the heart
reaches such a state
that the only difference between
that regular person who who thinks so highly
of themselves
and between Firaun is a matter of means.
You didn't have the money to do what
Firaun did,
otherwise, you would have done it. You some
people, they didn't have the money that Firaun
and Haman had. They didn't have the money
that all these Jababirah,
Buqd
Nasar, and etcetera, etcetera, all these people, you
know, from history had. If they had the
money or they had the power, they have
the means, some of them maybe have been
even worse than those people. It's what's what
does Allah look at? Allah looks at what
the state is in the heart. So a
person needs to be very careful,
not to get to such a state,
because at that point, a person will be
punished without having even had enjoyed or wielded
that power, which would be a kasara both
in this world and the hereafter. Not to
say that wielding the power is worth it,
but because akhirah is is is it lasts
forever, you know, unlike this world. There's no
amount of pleasure in this world that will
justify a person destroying their eternal life. But
still, you know, a person who doesn't even
enjoy the fleeting
benefit of this world and still ends up
in in the afla being accounted for
like those tyrants, that's like a double loss.
It's a chapter,
regarding good character.
That the messenger of Allah sallallahu alaihi wa
sallam is told, indeed, Allah says in in
in in his book, indeed, Suratul Qalam, indeed,
you are on
sublime character,
a character of the type of greatness that
people are not able to fathom. That's how
much it is.
And what is the sublime character of the
prophet sallallahu alaihi wa sallam?
That Allah gave him everything. You know, some
people, it's just a crisis of opportunity
that they're they're they're they're like a tyrant
waiting to happen. The prophet salallahu alaihi wa
sallam, he means to do everything in this
world and he only used it for the
sake of Allah ta'ala.
He only used it for the sake of
Allah Subhanahu Wa Ta'ala.
And and he had absolute power. They say
absolute power, perhaps absolutely,
and it's not true. And and our Nabi
and the the
of people from his time until today
that are able to,
control themselves
and able to control,
what Allah has given them,
and control their nafs in the face of
great temptations. And in the face of,
great tribulations is a proof that it's not
true.
Doesn't mean that you and I shouldn't subject
ourselves. Some people, you know what they did?
It was one of those don't try this
at home type of deals. If you're not
at that point, don't try it. Otherwise, many
people have thought that they were at that
point, and then they come in control of
power and money, and they completely destroyed themselves.
If you're not there, don't don't don't try
it out. And this is something very interesting
because
people think if I had the power, I
would free this country. If I had the
power, I would feed the poor. If I
had the power, I would do this good
deed. I would do that good deed, the
other good deed. And Allah Ta'alad is not
didn't
write in the Surah that, oh Muslim, if
you don't feed everyone in the world, you're
not going to Jannah.
There's no Surah in the Quran that says,
oh Muslim, if you don't if you don't,
fight all of the countries of the world
that that propagate Kufr, and free every land
of Islam that's under occupation, you're not going
to Jannah.
There's no surah like that. What does the
surah say? Right?
What does the Quran say? Right? That that
that
you know, that establish the
prayer. Right?
Command your family to the prayer and be
patient in in in it, and be patient
in commanding them to it. These are the
things everyone
individuals are all commanded to do these types
of things.
As a community,
when we get together and we're able to
form with,
sorry, function with enough
order
amongst us, with enough love that binds us
together and with enough self restraint in order
to,
propagate
the system rather than,
pull the system down, then as a group,
people are, at that point, are are obliged
to think of these higher affairs. But as
individuals,
nobody is individually responsible for any of these
things until they come to that that that
level of power. Right?
Why is that? Because you have to have
it set up inside before you're gonna be
able to set it up outside.
And what does the hapikha of this mean?
Because people oftentimes take words like this to
be pacifism that don't get involved in anything
and just let evil people run roughshod over
the creation of Allah ta'ala.
That's not the teaching of Islam at all.
The teaching of Islam is what? Get your
act together inside
when when when it's time for you, will
show you the means of how to straighten
things up on the outside. And it's a
sunnah of Sayed Omar
Did he ever run and and contest an
election to be Khalifa?
No. Did he put himself forth to be
Khalifa?
No. In fact, Abu Bakr first took put
his hand out and said, I take bay'ah
from you. You should be Khalifa.
And said,
Amr flipped it around and said, no. You're
the one who should take bay'ah from. You're
the one who is with the prophet
from the beginning.
You're the one, you're the one, you're the
one, and everybody accepted that and took with
Abu Bakr Then
or to give the to him and everybody
follow his rule.
Did Umar choose it for himself or No.
At the at the occasion of his ascension
to the caliphate,
what did he what did he say? It's
narrated that his face turned pale when the
people came forth to give him bay'ah, to
put their hands in his hands and take
the oath of allegiance from him. And he
mentioned something in a low voice
that I heard the messenger of Allah sallallahu
alaihi wa sallam say, the person who seeks
this, Allah will humiliate him through it, And
the person who would thrust on their shoulders,
Allah will aid him in it.
That's the difference.
That's what we're commanded to do. Work on
yourself, build your strength, build your capacity,
build your knowledge, build your self control,
build your wealth, build your family,
build your masjid, build your community.
One day will come when you will be
strong enough that you'll benefit your masjid. One
day will come when your community will be
strong enough that it will send money to
the 4 corners of the earth to take
care of the needy and to take care
of the the the,
people in distress. One day will come when
you will establish so much knowledge in this
place, people will come from all around the
world to Rockford to learn. It's not something
Farfetched.
It's not something Farfetched.
I just received a text message from, Bhayabu
Bakr. You remember he was here for 40
days? He said, Sheikh, I already miss you.
I wish I could go back to Rockford.
Right? He went, he said, imam in the
masjid, Now that everyone who built this community,
everyone who built this masjid, everyone who participated
in it, they're receiving the reward of what?
The benefit he has, now it's gone to
somewhere. It's not a farfetched thing. It could
happen in front of all of our eyes
that this knowledge will be something that goes
to the 4 corners of the earth. The
money will go to the 4 corners of
the earth. Earth doesn't have corners, but you
know what I mean. Right? That the
the faith, the spiritual and
intellectual and material
outpouring of Allah ta'ala's blessings will come from
this place to another place. It's not gonna
happen if we are chasing after
chasing after power and chasing after,
prestige. It will happen when we do the
work and rectify ourselves.
We will get to positions with ourselves that
Allah will give us the wherewithal to handle
progressively bigger and bigger tasks. Everybody likes to
give a talk about, Saidna Umar. Nobody likes
to give a talk about who helped him.
Saidna Adi,
one of the one of the people, the
lackeys that was hanging out in government at
his time. And the the the commentary on
this saying is that he was he was
suspected to be one of the Munafatid.
He says to say to Sayna Ali
why is it that Abu Bakr and Umar's
reign were were so wonderful,
and your reign and Uthman's reign are so
chaotic?
And so what did he say to him?
He said it's because Abu Bakr and Umar
had people like me and Uthman to help
him
He said, Uthman and I have people like
you, this is why our reign is so
chaotic. Nobody wants everyone wants to give a
bayan about saying, Uthman, they don't wanna understand
that the system how's the system? I was
researching a hadith, you know, regarding the regarding
order, the respective order. Right? The the that
we gave today.
I feel bad
Have you given the footba if it hurt
anyone's feelings? May Allah,
forgive me and may Allah give, that whoever
it is, you know, some solace and peace
in their heart, and I ask for forgiveness
because it's not my point to hurt anybody's
feelings nor to vent a personal event that
I honestly thought it was something that, you
know, we needed to hear and think about.
1 of the hadith I was
I I I came across when researching for
this topic
was the an author about an old woman
who has,
who had judam,
leprosy. She's a leper woman,
She came from far away to the Kaaba,
and she was making tawaf. And leprosy is
something that the ancient people knew, it's a
communicable disease, it's an infectious disease. So the
so sayna Amar alaihi wa sallamaha saw her
and he told her, he said, oh, oh,
slave of Allah ta'ala, slave woman of Allah
ta'ala, it would have been better for you
just sit in the home and make a
dhikr of Allah Ta'ala, don't mix with the
people, you're gonna give them this illness.
And so what happens is she she
obeyed she obeyed the command and she left.
Right? These are these are not like, I'm
trying, you know, like that we're trying to
establish the Ba'ath party state in in the
Masjid. That's not what we're trying to do.
Order the fact
that bad governments have order
doesn't mean that every single thing a bad
government does is wrong. The order is actually
something that's shared between that,
between that system and the system of the
sunnah.
The fact that it's shared is incidental. They
used the order for evil. The prophet sallallahu
alaihi wa sallam in his sahaba used it
for? Good. So he told him, he said,
go it would be better if you stayed
in your home and made the dhikr of
Allah and worship Allah from your home. So
she went, she left.
When Sayyidina Omar died, the day she died,
someone came came to her house and told
her, the one who,
disbarred you from entering the haram,
he's gone now, you can come back. And
what did she say to him? She said
to him,
she said to him that,
the reason that I obeyed him in his
life is the same reason I obeyed him
in his death.
Right? That's that's the deen. You you understand
what I'm saying?
That that that's the deen.
At any rate, we're we're coming, digressing, but
we come back to what what was the
sublime character of the prophet sallallahu alaihi wa
sallam?
It's something that he had. Allah gave him
everything,
And he had everything,
and he used it for good, he used
it for khair. He didn't use it to
enrich himself. He died penniless. He never accepted
the money of sadaqa or zakah.
He never accepted
any part of the deen to enrich himself
personally. In fact, if you read the history,
the 100 years, 200 years after the
Messenger of Allah sallallahu alaihi wa sallam's passing
from this world,
even his family, he didn't benefit them from
the deen. If you look at the family
of the prophet
how much difficulty they went through in that
in that amount of time after the prophet
passed away,
the fact that they're still Muslims is like
a miracle and a sign of the,
of of the heart of this deen. That
they're not only Muslims, but they're still
people who are
doing the service of Islam and still enthusiastic
about the deen. He gave from himself and
anybody who is in any way connected to
him, they all gave sacrifice from themselves.
And that's what you have. Once that enters
your heart,
when the, duniya is thrust upon you, you
will bring honor to the name of Muhammad
sallallahu alaihi wa sallam.
If you seek the dunya and you don't
have that inside, the khulakkulakun
aadeem that Allah talks about, then you will
receive the dunya and you will receive the
means and you will humiliate
the the name of Islam and the name
of the Prophet sallallahu alaihi wa sallam to
the point where he will testify against us
on the day of judgment for our iniquities.
May Allah protect us and forgive us for
our our jahl and our oversight. But this
is this is what this is what the
Nabi sallallahu alaihi wa sallam had.
Allah Ta'ala, he talks about the people, the
people of righteousness as being the ones who
gathering of ghayr.
Ghayr is that type of anger that consumes
a person completely.
The people who could swallow their anger, so
to speak, when that type of anger overpowers
them and overwhelms them, that's a sign of
being a righteous person.
Sometimes you feel anger, you know, I, forgive
me, you know, I feel this anger that
comes in me. It's like I'm taking a
shower. Something's being showered down on me.
It's going over me. I can feel my
brain shutting down. I can feel my senses
shutting down. I can feel all of this
thing. The person who in that that point
at that point can swallow their anger and
stay quiet and, you know, protect themselves from
saying something that they'll regret afterward or doing
something that they'll regret afterward. This is a
good sign. This is a good sign. Allah
Ta'l protect us. Allah Ta'l protect us. Some
of us are, you know, again, the behemi,
the hua behemi and the animalistic
power inside of a person, it's the same
thing that makes a person a hero in
the field of battle, you know, fisabilillah?
But it's the same thing if you don't
know how to reign it in and you
don't know how to control it. It's the
same thing
that makes a person enter into the the
very essence of jahiliyah. So
this is what is
that those people who are able to swallow
that overwhelming anger. It just suppress it inside
of them.
And those people who can forgive other people
rather than walking around with a grudge uh-uh
against others.
Allah
make us,
amongst them.
And Allah loves those people who are people
of ihsan, that whatever they do, they make
it beautiful. This literally ihsan is to make
something beautiful.
Allah Ta'ala loves those people. They are in
an ugly situation,
and they make that situation into something beautiful.
It's so difficult. Allah is so difficult. I
I'm,
conveying the message
because it's an Amana. I don't even claim
that I'm a person who has this capability,
but we've seen I've seen people like that,
They have such a control over themselves that
even ugly situation,
ugliness is given to them. They make it
beautiful, and they return it back to the
people. This is this is the full of
the prophet
and those who, truly, embrace his way
who says that the messenger of Allah
was the most beautiful
of people in his character.
Okay. People say, okay, of course, someone's gonna
say that about the prophet Sallallahu Alaihi Wasallam.
But it means something.
Right? Who are quote unquote great people from
history? Many of them actually seem to be
very sorry people in my opinion. But who
are great
people? Genghis Khan and
Napoleon
and, you know, who who are who are
Alexander the Great. Any of their followers ever
said, oh, Napoleon had such great akhlaq?
Actually, he sounds kind of like a jerk,
man. He sounds like he was just like
not a nice person, you know, he always
they had a Napoleon complex always trying to
prove something or whatever. Right? Who, you know
who who who describes these quote unquote great
people as people in the way someone will
say, oh, Fulan is you know Dick Cheney,
Ala Fuluq, and Awliem.
There are people who idolize these people, they
think that this is what America needs.
Right? But not any of none of them
will have the jura, this is the guy
who shoots his hunting partner, man. He's not
somebody they're gonna say, that
he's a person on sublime character.
Right? What does it mean that the messenger
of Allah sallallahu alaihi wa sallam? Because it's
very interesting. People like nowadays are very jaded
and still have a very negative outlook. Oh,
yeah. Of course, they're gonna say that about
their leader and they're probably just making it
up and whatever. Okay. Even the fact that
this is something that they even the fact
that, you know, the worst case scenario,
this is somebody if they wanted to make
up something to praise their leader,
what did they what did they think is
the best thing they could say about him?
Is what? That he had the most beautiful
afla.
Even that's a dahlil that those people have,
a goodness in them that's absent from people
otherwise.
And it's a proof that they weren't making
it up, because someone who is concerned with
good character
will have it as well.
Right? They want to use a powerful leader
who took over all of Europe. Okay? You
could think, okay, maybe then he, you know,
has some military prowess or whatever. You know?
He must have not been that great of
a commander because he, died at the end
of his life without having an empire to
hold on to anyway. But fine. He had
some prowess in it. Right? The fact that
his people who loved him would say that
about him meant that at least they valued
that. You know, he at least valued that
that trait. What does it mean that the
the Sahaba
out of all the things they could have
said about the prophet
this is the thing that they mentioned is
that he had beautiful character.
Making tea for him
and vacuuming,
dusting, whatever. But it's a service of Islam.
Guests would come, they would need to be
seated. Someone you know, you need to triage
people,
you know,
based on on what their needs are. You
need a child to go into the houses
of the Umaha al mumineen and get things
for them, whatever. So he did the service
of Islam for the Prophet sallallahu alaihi wa
sallam, but he was a servant of the
Messenger of Allah sallallahu alaihi wa sallam from
the time he was a kid. And a
person keeps their guard down with kids.
Right? When the elders are there, you wanna
be sure not to upset them or you
have to be careful about this, that, and
the other thing. With small children, you kind
of feel free to be yourself a little
bit. In fact, many of the small children
of this masjid already
have realized that about me. You know, that
Sheikh says a different type of things to
their elders. It says something different to us.
All of it is But,
but the
point is if someone would have a
opportunity and a motive to say something about
the prophet sallallahu alaihi wa sallam that was
less than stellar, it would have been him.
What does he say about the messenger of
Allah sallallahu alaihi wa sallam?
He said, I never touched
the badge, a brocade of silk,
or a pure silk that was softer than
the palm of the hand of the Messenger
of Allah Sallallahu Alaihi Wasallam.
Nor did I ever smell a scent
ever
that was more pleasant than the smell of
the Messenger of Allah sallallahu alaihi wa sallam.
And Nabi sallallahu alaihi wa sallam, he used
to
emit a
naturally, he used to emit a beautiful scent.
And this is something it's possible. People I
mean, these things these things happen. We've one
of my one of my masha'a
I I won't tell the story because no
one will believe me. But the point is
it's very possible. These things happen
naturally. Even the misk itself, what is misk?
Musk. Right? It's it's one of the finest
types of perfumes. It's actually something that the
body of a
deer.
A deer produce it naturally. It's a certain
gland that they produce these things. Right? So
this was the the. Obviously, someone's hand being
soft.
It's someone smelling good is not a sign
that what they say is a hap.
You understand what I'm saying? What he said
was the haqq and we we we see
that based on the merits of what he
said and he did
It's just the the the the love of
Allah ta'ala for him that he created him,
that also he looked beautiful and he also
smelled beautiful and he was also a soft
person. So Sayyidina Anas bin Malik says that
he never touched anything softer than the palm
of his hand, and he never smelled anything
more pleasant than the smell of the Messenger
of
Allah
He says, Indeed, I did his the service
of the Messenger of Allah sallallahu alaihi wa
sallam for 10 years.
And he never he never said oof to
me, meaning he never
showed displeasure to me in an insulting way,
nor did he ever say anything say to
me,
when I didn't do something,
why did you,
when I did something he didn't like, why
did you do it? Meaning, he never chastised
me like that. Nor did he,
say to anything that I did that, that
I didn't do yet. Why haven't you done
it yet in a way of chastising?
Now this is important to understand, inshallah, this
is the last hadith we'll read for today.
This is important to understand, it doesn't mean
that the messenger of Allah sallallahu alaihi wa
sallam never got angry with people,
nor does it ever mean that he never
said a negative thing to people. There's a
lot of people have this idea,
and it's a very kind of like a
hippie camp,
kind of rainbow bright type of world.
The fact of the matter is that the
Messenger also
took the field of battle against people as
well.
It comes in the that
there is a veil in his head, when
he would get upset,
it would it would pop out.
And so that's how they knew that somebody
has really upset him
What is the the lesson from what Anas
ibn Malik radiahu alanhu is saying? He said
he used to not get upset about small
things.
Right? Anas bin Malik obviously is not going
to, like, you know, establish Kufr and try
to destroy Madina. Anas bin Malik is not
going to try to preach sin to people.
He's a kid in the house. Right? So
kids, what do they do? What's the worst
thing kid does? You know, you tell them,
hey. You know, I cleaned your room, and
they didn't clean your room. Or you tell
them what? Like, eat your food, they didn't
eat their food. You tell them, you know,
simple things like that. Nothing he said, right?
Nothing he did was ever something that was
that bad.
This is good character. Good character is not
being like a Gumby, where like anything and
everything could happen. Someone rip you apart to
shreds and you just kind of lay there.
It's not that's not what it is. That
you just be just like kind of plasticky
person that like nothing happens ever upsets you.
In fact, the person who never gets upset
about anything, the person has no hira. Right?
Every language of the Muslims, if you tell
someone, oh, you don't you don't have any
hira, this is an insult. It's like cussing
them out to say that to them.
Right? It's another unfortunate thing that in English
there's no translation for the word, reira. But
the idea is that if you don't get
upset about things that you're supposed to get
upset about, this is a sign that you're
like subhuman. You're not even like a human
being. Okay?
And we if we have that problem, then
we should work on it.
When something was important, he would get upset
about them. But look at how beautifully he
spoke to spoke to Sayna Anas bin Malik
that he grew up and lived a long
life. He lived 90 years after
you know, after he passed away.
He lived so long that even Imam al
Hanifa heard hadith from him
directly in Basra.
He lived a very long life.
And so when he was older, he would
remember that kindness and the gentleness that the
messenger of Allah sallallahu alaihi wa sallam had
for him, and that he never, just blew
his lid or flipped his lid because of
small stuff. May Allah subhanahu wa ta'ala,
give the love of the messenger of Allah
salallahu alaihi wa sallam in our hearts and
give us a tawfiq to touch some part
of his aflak. It's so far away. It's
so far away. It's so far away. I
feel guilty even talking about them because it's
so far away and so difficult.
But, you know, at the at the very
least, you know, the messenger of Allah sallallahu
alaihi wa sallam, he said in so many
hadith, al marumamanahaba,
a person will be with the one that
they love. Even just to love his akhlaq
is a great maqam with Allah subhanahu wa
ta'ala.
Allah ta'ala make us amongst those people.