Hamzah Wald Maqbul – Riyad alSalihin Forbearance Consideration and Softness.mp4
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This is a chapter regarding forbearance
and consideration.
Meaning what? Not being hasty in making decisions,
or in saying or doing things.
And in softness.
These are three characters that are mentioned characteristics
that are mentioned together by the prophet
or separately,
And there are 3 characteristics that are,
encouraged by the sunnah and every person in
which are praised in people by Allah and
His Rasool Sallallahu alaihi wa sallam.
What are they?
Forbearance.
Not getting angry about stuff so quickly.
Being able to absorb a certain amount of
negativity without reacting.
Things
rather than, you know, reacting
against somebody
with a gut reaction or with an animalistic
reaction.
To take time and think and consider what
you do and what you say, what you
plan.
And kindness softness with people.
Allah
describing
the people
that he praises
by saying those people are the ones who
swallow their anger, their rage.
When rage overcomes a person, what do they
do? They they swallow it. They're able to
suppress it, keep it from,
coming out. And
those people who
are able to deal with people in such
a way that they don't harm them, that
people get good from them, they don't,
they don't receive negativity
or harm from them.
And
Allah loves the people of Ihsan, the people
who literally are those
of beauty and a beautiful character.
A beautiful character which was the entire last
chapter that we, just completed reading last week.
He commands the prophet
that when you, take from people,
take only that which they're able to give
happily and without being harmed.
Take only that which you're able to,
give, happily and without,
any any harm. And this has to do
with all of what the prophet sallallahu alaihi
wa sallam took from his companions radhiyallahu ta'ala
on whom in the affair of their deen.
In the affair of their dunya, he didn't
take from them. But this is about the
affair of their deen, and this is the
Nasihah he gave to other people as well.
Because Islam wasn't the Nabi sallallahu alaihi wa
sallam coming down and super ban, like, blasting
everybody until everyone becomes a Muslim. It doesn't
work that way.
Islam was what? A collaborative effort. They couldn't
have done it without the messenger of Allah
sallallahu alaihi wa sallam. But also,
it's not like he personally did everything.
The Sahaba radiallahu anhu knows their efforts.
It was their time. It was their blood.
It was their money. It was their wealth
that was spent in order to establish Islam.
So when taking from people any of these
things in the path of Allah Ta'ala,
he was commanded by Allah Ta'ala to take
just as much as doesn't harm them. And
this is a commandment he gave also to,
Sayidina Mu'az bin Jabusen Ali radhiallahu ta'ala and
hooma. I forget which one it was, but
one of them was sent both of them
were sent to Yemen.
And in the beginning, Sayidina Abu sent as
a governor and and Sayidina Abu is a
judge. Then after I think say the takes
over the governorship of Yemen.
But,
he was commanded that when you take the
money of the from people, their wealth, because
part of the zakat is in grazing animals.
One gold coin is like another. It's almost
completely fungible.
But, when it comes to, for example, livestock,
or when it comes to the Zakat of
grains and whatnot,
he was commanded to what? He was commanded
to, take,
he was commanded to take not
the best of people's property nor the worst
of people's property.
So as to not be a burden. If
you take the best of people's animals,
the best of their their grain, whatnot, then
they'll resent you. Rather
or something that's reasonable that they're not going
to,
they're not going to find onerous or burdensome.
By the way, if there's ever a Daras
in the sisters and sisters section, it's not
quiet over there or they feel like they
cannot concentrate,
most of the time, it's okay if the
sisters want to come and sit in the
back of the the
the main prayer hall. This is an option
open to you if you find difficulty concentrating.
And if you wanna stay in the women's
section, that's fine as well.
And command to that which is right. Now
the word here,
it means those things that are commonly acknowledged
as common societal values. Okay?
But, the ulama
understood,
to mean
The of the sharia, not the of a
people. Right? So the of the people where
we live right now is that a man
could marry a man,
and that transacting riba is not problematic,
and that, you know,
people can commit zina as long as everybody's
okay with it. If Allah is not okay
with it, then
how can you say everybody's okay with it?
Then if Allah is not okay with it,
then it's as if no one's okay with
it. Even if the entire creation were to
with one voice say we're okay with it.
So the Urf here is what? It's the
Urf of the Sharia primarily.
But after that, there is an element of
the sanctity of,
a culture wherever you are. And that's in
those matters that don't contravene the Sharia.
You have to pay your zakat. There's no
there's no
debate about that. You cannot pay riba. You
cannot pay pay pay usury. There's no debate
about that. But in the middle, there are
many things that are and a person that
are that are societally
accepted as virtuous or as,
proper obligations
that are reasonable obligations, and a person should
respect that.
A person should what? A person should respect
that as long as it doesn't contravene
the kitab and the sunnah of the prophet
sallallahu alaihi wasallam.
So there are many customs, you know, in
certain cultures, if you go to someone's house,
it's considered rude to go without, you know,
a gift. That's obviously not the custom over
here. People don't care.
So, you know, but, like, for example, there
are customs here that people may consider to
be rude,
as well. I can't think of something right
now off the top of my head, as
an example. Well, maybe, like, for example, to
cook go up to someone and ask them,
you know, how much money do you make?
These type of weird questions,
even though they're they're actually kind of in
in in in the dean as well, but
they're extra double bad in in in this
culture. People just don't
people don't don't take kindly to it, you
know. So these are things that should be
respected. They're not things that,
they're not things that people should,
that people should should do.
Even if they're not specifically and directly
commandments of the Sharia as well. Right? There
are a number of things, like, for example,
to sit with your legs extended in the
faith in the facing the direction of the
Qibla.
Right? It's strictly speaking, there's no hadith or
ayah or whatever in which you can say
that this is harang.
But at the same time, if it's something
that we would between us as an, as
a custom, consider it to be rude, then
it's rude to the degree that it's considered
to be rude.
If it's not considered by anyone to be
rude at all and no one would even
think of it to be rude, then for
some third party to come in and say
something, it's bad. But if even the or
the the the the the shadow of a
thought should come into someone's head, then don't
do it. Or like leaving the the on
the floor or things like that.
These are things that if they're if they're
considered rude or they may be considered rude,
then that's something also that should be taken
into consideration. There was,
one of the who
teach, who teach Sahih Bukhari in the
There's an old that the princess
from Bhopal,
which is a princely kingdom in in in
the central part of India.
She gave an endowment in the,
either the late 1700 or the early 1800
for a madrasa in Maqamukaramah.
And so, you know, the Hanafi ulama, there's
the the main Hanafi madrasa of of, of
Maqamukaramah
was the madrasa Solatiya. The main Maliki Madrasa
of of Makkamukarama
was the,
Madrasa Madrasa to Falah.
And the main Madrasa of the Shafris was
was closed by the government, but
the is still open and still is teaching
the
and actually they teach now all 3 of
the aforementioned
actually in in in that. It's become much
bigger than it was before. But I met
one of the Ustaz of Hadith over there
who is from a place called Balochistan.
It's between 3 three countries. It's partially in
Pakistan, partially in Afghanistan, partially in Iran.
So he said in our in our in
our culture, to point someone to point at
someone with one finger like this is considered
a sign of, like, how you're pointing toward
them with respect.
To point with like, this with a open
palm, it's like you're flipping them off. You
know? So he say he said he said
that our culture is different. Right? These these
are the so whenever people from our lands
come to Hajj, and they come because they
come to visit the ulema and things like
that. So whenever people from our lands come
to Hajj, you know, they they come to
the ulema and they they they ask questions
and whatnot. I tell them, for everybody else,
don't worry about them. For you to make
Ishara toward the black stone with one hand
is haram. Make Ishara with both hands if
you're going to do it. He goes, don't
worry about the rest of them. Just for
Balochi people, this special Balochi fit, you know?
And so, that's, I think I think, more
the the concept, which is that that there
is something that that a person's, you know,
own
a a people's own custom. You shouldn't also
be so,
you know, so aloof from everybody to be
completely,
you know, completely oblivious to what those things
are
and what, the poem considers to be a
poem of people consider to be,
good manners or proper behavior or improper behavior.
If it doesn't contravene the if it doesn't
contravene the sharia, then it's it's it's from
the sunnah to respect that.
So there are again, you know, Bill married
Bob, that's something that everyone seems to be,
you know, accepting nowadays. That's a contravenes of
Shadi. I will never accept it.
But something else, like, you know, not not
opening your window and throwing garbage out of
your your window or whatnot. You know, even
though there may be street sweepers or whatever,
that's something very, something considered very bad here.
Really, again, that may not be a good
example because it may actually just be haram
according to the hadith of the prophet sallallahu
alaihi wa sallam. But things like that, a
person,
should respect those things.
And turn away from people of Jaho. Don't
engage them.
Turn away from them.
Our sheikh, one of my masha'if that I
learned fitah from, one of my Mauritanian masha'if,
he said he said,
So if someone is is somebody who has
some knowledge that that the 2 of you
can come and sit down and hash it
out and either agree to disagree or one
can learn might learn from the other, then
go ahead and, you know, discuss and even
debate with them. But somebody who doesn't know
what they're talking about, they're just pulling
pulling raw stuff,
out of thin air,
or somewhere else maybe.
Those people, you know, there's no point in
engaging them in discussion.
And there's no point in engaging them in
discussion.
Allah most high says,
Allah
says in his book,
he says that that,
the
good or the beautiful
and the evil,
they're not the same. They're not equal.
Right? We don't believe like in a dualistic
world,
like the Manicheans believe or even to some
degree like the Jehovah's Witnesses believe that, like,
you know, there's a eternal fight between good
and evil. There's no comparison of one with
the other.
There's no comparison with 1,
and the other.
They're not equal. So knowing that Allah
says having established that, he says what?
That push back when someone pushes back with
something bad, then push back with something that's
better,
something that's good, with something that's beautiful, that's
more beautiful,
that's the most beautiful.
And you will see if you adopt this
methodology,
that the one that you have
enmity between you and them,
that one day you'll be very close friends
with them.
And this is that happened with the prophet
sallallahu alaihi wa sallam for the sake of
Allah ta'ala. There's like a list of people
who came to assassinate him. Someone who wants
to kill you,
that's pretty much
the lowest you can get in terms of
what interpersonal relationship with people.
And they'll leave they'll leave by having what?
Having accepted Islam. Why? Because the prophet
he would make
dafaa
you know, this is part of the Shamal
Sharifah of the prophet
that the Nabi Sallallahu Alaihi Wasallam, he didn't
push back evil with evil. Someone did something
evil to him. He didn't seduce on the
evil back. Rather, he was someone who would
turn away from people, and he would,
turn away from them in the sense that
he wouldn't take vengeance from them, and he'd
forgive them. He would forgive them. And that's
why you see everybody who met the prophet
sallallahu alaihi wa sallam except for a very
small handful of people.
Almost everybody who met the prophet sallallahu alaihi
wa sallam didn't die except for they died
believing in him. Even those who didn't enter
in his in San, they accepted that what
he had was
because he used to make daf ability. He
accent.
If you do it and this this is
something that we should also see the
we should see the, you know, see this
as possible. We shouldn't think that this is
difficult or far fetched. Right? There are people
like that who hate Islam,
and we don't really like them right now.
But to see one day that they should
say La ilaha illallah and enter into Islam,
this is not far fetched. A person should
have a little bit of vision, and Allah,
a person should remember that and be careful
when you talk to them even in your
enmity or when you talk about them even
in your enmity not to go so far
because there's a very good chance you might
see this person in the masjid.
You understand what I'm saying? So many people
even in just in the the times that
we live in, so many people become Muslim.
You say, how how did that person become
a Muslim? They became Muslims.
This, there's, this guy, a Dutch guy,
he was part of this Theo Van Gogh,
his party.
No. What's his name? Not Theo Van Gogh.
The the the guy Geert Wilders. Geert Geert
Wilder. Yeah. Yeah. This guy, his name is
Wilders. He looked like this wild and crazy
guy. His hair is going all like, look
literally looks like Shaitan. This guy is so
crazy, you know. So I heard, you know,
so the guy the guy was like a
a city council member from that party
in Amsterdam.
Right? If you've been to Amsterdam,
Amsterdam is not an it's not a place
where people are looking for dawah
on the on the head of it. You
understand what I'm saying? Like, I've been to
Amsterdam before and people, like, would look at
me like, you know, like, what what sewer
did this guy come out of and, like,
why won't he leave? You know?
And it's not it's not the most warm
and welcoming place to Islam or really to
a lot of stuff, you know. You're more
likely than to hear please and thank you.
You're more likely to hear, like, Chanel, like,
move along, like, you know, hurry up, you
know, in places like that. Because their custom
their customs are like that. It's not even
that I think many of them are trying
to be rude. It's just like their culture.
They're perhaps like that. They're very curt with
one another as well.
And so you see, okay. This guy is
from a place already that's not really so,
like, super big on Islam, and he's from
the one party whose actual agenda is completely
built on, like, hating on Islam, and then
I hear that the guy becomes Muslim.
Okay. Well, not Geert Wilders, but this guy
from his high up ranking person from his
party. I'm like, oh, man. Muslims always forward
around, like, chain emails and things like that.
So it's like, whatever. It's probably one of
these kind of bogus stories that no one's
gonna make tahbeek about it. Better not forward
it, lest I make a fool out of
myself. Man, they're showing pictures of this guy
going to Umrah, and then he's there at
Hajj, he's standing in front of the rouda
of the prophet, sallallahu alaihi wasalam, crying, and
you're like, wow, man. Maybe this is for
real, you know? And then you shouldn't be
you shouldn't be surprised about it. Right?
Brandon,
before you became Muslim, what was your opinion
about Islam, like, slightly before you became Muslim?
Was it like you know?
Yeah. So,
see? You don't have to share, inshallah. Right?
But you I'm I'm willing to share it.
Yeah. It's like it's just I just look
back on it now. It's hilarious. I just
look at where I was 6 months ago.
I'm like,
that can't be right. Yeah. There you go.
So, like, what if what if somebody somebody
got in an argument with somebody like that
in a really bad way and cursed your
mother, cursed your this, cursed that, cursed the
other thing, that person that how how is
he gonna come to the masjid and give
his shahada or whatever, right? So you have
to have a little bit of whatever that
this person Allah Ta'ala if he gives him
Hidayah and that's the that's the that's the
not the exception, that's the rule.
The people always throughout history from the time
of the prophet sallallahu alaihi wa sallam until
this day, The people who fought the prophet
sallallahu alaihi wa sallam the hardest, some of
those people were the ones who were,
who were,
you know, the ones that came into Islam
the hardest,
You know? And that's what I think about
this country as well. People who are right
now Islamophobes and hate every you know, like,
hate on Islam and, you know, like southerners
and, like, people from out in the boondocks
and places like this, you know, we make
fun of them or look down on them.
Really, many of them are the best people
that this country has. They're the only people
who hung on to any sort of values
or any sort of akhlaq or any sort
of belief in Allah Ta'ala or anything. And
the reason that they hate many of them,
not all of them obviously, but many of
them the reason that they hate on Islam
is because they think Islam is a threat
to those things.
And the day they realize that, yo, Islam
is the only way we're gonna hold on
to these things. That day is going to
be a change for them,
you know. And so if you're a complete
jerk to them and you're, like, cussing them
out and dogging them out and making dua
against them all the time and people like
myself are preaching against them and, like, so
how are we gonna keep the door open
for them to come in?
I think that's the the the the point
of this
the point of the of this one of
the point many points of this these 2
ayahs.
And no one will be able to pull
this off, you know, to meet with this,
with this this standard of behavior
except for the people of patients.
And no one will be able to meet
with the standard,
except for a person who has a great
portion with Allah subhanahu wa ta'ala in this
world and in the hereafter.
This these are like this is like such
beautiful obviously every part of the Quran is
beautiful, but such beautiful ayaat. You know, for
in the face of everyone who's like, oh,
Islam is a religion of destruction and they
want to kill like bunny rabbits and like
puppies and like they're horrible people. Say, yo
man, look at this. This is like
what can be better what can be better
than this, masha'Allah. And these are not, you
know, I mentioned nasta and the Khutba today.
I mentioned abrogation.
So someone came to me afterward and they're
like, there's these people. They say that I
told them that naskh doesn't occur in the
Quran because there's these people who,
they say, oh, all the nice parts of
the Quran are all abrogated by the the
the parts about war. And I'm like,
okay. That's not true. There's like a couple
of there's the, you know, the Ayat of
Nazkar are like very few, and they're
they're they're they're they're
well enumerated.
And,
on top of that, you know, I think
this is one of the things that we
should do. We should have an introduction to
Islamic studies
course. I I I have all the material
prepared for these things, and I know that
Sheikh Aqif is also someone who would really
like to teach these things, but the fear
is that we'll teach class, nobody will show
up.
He said this he said this one time,
he walked into it. So he mentions it
in his tafsir.
The Sadu Ali
who once walked into a,
a masjid where someone was preaching. He was
making a waz, he was preaching to the
people.
And, Sin Ali got annoyed with this guy,
this preacher guy. You know, obviously, if you
you heard learn the prophet, the deen from
the prophet yourself,
you're one of the first people who accepted
Islam and now this guy is like huffing
and puffing about all this other stuff. Right?
Obviously, it's gonna be a little bit irritating
if the guy doesn't know what he's talking
about.
And so Sayna Ali comes up to this
guy. He just cuts him off. Just okay.
Hold on. In the middle of his band,
he says, he says, he says, do you
know about
he says, do you know about,
a Nasikul Mansukh, about abrogation in the Quran?
And he says, no.
He says, then get up and leave and
don't preach in our Masjid anymore.
And,
I was I remember reading this. I'm like,
oh, wow. We're we're up the creek then
because nobody knows about any of this stuff.
So inshallah, I I you know, I I
wanna I wanna have, like, classes for these
things. You know, inshallah,
I hope people would come, you know, because
if you have the class and nobody's there,
then
then, you know, things are good in the
akhirah inshallah. But in the dunya, we're not
gonna make much change. But so she was
saying that she was saying this like, oh,
all the good parts of Quran are all
abrogated by the bad parts. And the fact
of the matter is is that the
verses of abrogation, they have to do with
what? Akam, not with Aqaid.
They have to do with with rulings, not
with beliefs. And even then, it's an usool
of the ulema that abrogation just has to
do a change in circumstance.
You're in a circumstance, so one hukum is
is appropriate for it, then you're in a
different set of circumstances, then a different hukum
is appropriate for that. That that it's a
it's a rule amongst the Usuli'in that if
you ever go back to the first set
of circumstances,
then the first hukum also becomes appropriate again.
And so these are these are these are
these are akhlaq about, like, you know, returning
good with good and not returning good with
evil.
This is not something that changes. These are
not things that occurs in anyway. Occurs in
in commandments, like face
Jerusalem when you pray, now face Mecca when
you pray.
That's something nazkah came into it. It doesn't
nazkah is not like, okay, you used to
pray to Allah, now pray to hubal or
something like that. It doesn't work that way.
Right?
It doesn't work. Nazk doesn't work that way.
So the commandment to be good to one
another,
is not something that nafhood come into anyway.
Allah says in a different place. He says
that the one who,
indeed, the one who is patient and forgives,
that person has that person does so from
Azam, from having strong, like, strong character. Right?
Azam is
a person having Allah
strong resolve.
Strong resolve, and it's a good it's a
good characteristic.
It's a good characteristic. Having weak resolve, being
a weak person is not something that's good.
Is that that being a person who is
patient and a person who forgives,
that that's a sign of a person's resolve
being strong. Why?
Because it means that you have a bigger
goal in mind or a bigger, what you
call a
bigger,
map in front of you than just what
happened right now with somebody who upset you
or annoyed you. That you're thinking you're seeing
the bigger picture. You're not getting mired down
in, like, small personal squabbles and personal matters.
You see what's going to or, like, temporal
matters, things that'll only happen in the dunya,
especially when 2 Muslims get into a fight
with one another.
The fights between Muslims are only gonna be
in this world. They're not gonna be in
the akhirah. They're not going to be
in in Jannah.
Allah says that that we took the the
the
the the the hatred for one another out
of their hearts and that they'll sit
facing each other on reclining on couches in,
in Jannah.
They'll they'll sit reclining on couches facing one
another.
And, this is one reason why we should
forgive each other in this world. Why? Because
if you forgive each other in this world
obviously, forgiveness is not always appropriate, but most
of the time it is more often than
most people would think. Okay? You forgive each
other in this world, it means that whatever
you lost, Allah will still comp you for
it on the day of judgment.
Okay? And you'll get more reward on top
of it for having forgiven a person.
And on top of it, that other person
will be let off the hook in the
hereafter, and that should mean something to you.
If it does mean something to you, you'll
receive even more reward because of that feeling.
If you don't forgive one another, what will
happen? A person can take their right away
from somebody,
but a, you lose the reward of of
of of forgiving the bonus, and you'll also
lose the reward of your love for that
person, and so it's not getting you ahead
any, and you're gonna pull that person back
into punishment for what you didn't forgive them
for. And then after that, I mean, if
you read all of the the the the
the the the
the last punishment in the last tribulation
that occurs on the day of judgment for
the believers who are going to Jannah before
they enter Jannah is at that point, that's
where the announcement is made. If any of
you made it to this point without going
to Jahannam, you didn't fall off the Sirat,
you didn't, you know, go into Jahannam, you
didn't any of those things happen, if anyone
has any beef with one another, you know,
maybe someone did something like they smirked at
you in a bad way. It's not technically
haram and they didn't technically do they take
something away from you, but it kind of
upsets you, kinda noise you that, like, they
did that and got away or whatever, like,
small things that that escape by the actual,
like, legal standards of what a person will
be punished for,
that's the time you can you can duke
it out over there. You can grab the
person before they enter the jannah and
beat it out of them in some sort
of, like, cosmic,
like, 19 eighties Batman scene.
You you remember what I you know, you
remember with the bam and the whole, like,
you know, you can do that, right? And
I I know people who take things so
personally, maybe I'm one of them, Allah forgive
me and and give all of us the
tawfiq to change for the better. I know
people who takes things so personally, so personally,
I could see because that's the akhirah, that's
not the dunya. I could see people probably
beating each other for, like, a century,
for 2 centuries, for a 1000 years beating
each other. And what's gonna happen is just
eventually people will like realize like,
yo, this is stupid. Like, everybody else is
in Jannah already.
They're enjoying themselves and, like, they're just a
dad and, like,
find
whatever.
So instead of coming to that conclusion at
that time, you already wasted, like, so much
of your enjoyment and so much of your
whatever and your reward and your this and
that and you're both gonna end up in
Jannah anyway.
That's some people, that's the thing that's like,
it's like man, this guy upsets me. He's
probably gonna go to Jannah anyway. So like,
you know, that's it. You're like, he's probably
gonna get away with it too, you know?
Because he's a Muslim, he's a dad, laila,
laila, laila, and I know he knows I'll
forgive him, I know I'll forgive him, like,
you know, don't worry about it, you know?
Forgive now, it's better. You'll get the benefit
out of it. What benefit will you get
at that point? What, you know, what are
you gonna be? Like, you're gonna go enter
into Jannah. You're gonna be embarrassed to even
mention it anymore. You'll, like, look like a
goof for, like, the rest of eternity. So
you'll try to hide it because it's not
something to be proud of. So what's the
point of doing it at that time, and
then it becomes something that you don't even
wanna remember anymore, and then you already lost
your your your ajer for it and your
maqam for it that you would received in
the akhirah because of that. Why why and
this is a very good case scenario.
This is assuming everybody assumes that, of course,
I'm good to Jenna. I'm from Pakistan. What
else where else would I go? Right? It
doesn't you know, if you're something else is
going on then literally, like, forgiving a person
may tip the balances, you know, of the
scale in your direction,
which is something that's more likely that to
be a concern on that day. I think
we all forget that that that's the day
that we're gonna be Allah make it easy.
It's not gonna be Allah make it easy.
It's not gonna be easy day for anybody.
If the Ambia, alaymusatu, alsalam, are gonna be
tense on that day, then what you know,
what are we gonna do?
So we read and say,
There's
Ashaj bin Abdul Qays.
Abdul Qays
sorry, Ashaj
Ashaj Abdul Qays, not bin. It's Ashaj from
the tribe of Abdul Qays. I apologize.
The warner, the son of the blamer. You
love, like, the hardcore, like, old school Arab
names, Mashallah. Al Mundir bin Adil.
Abdul Qays is a tribe,
and they sent a wafad. They sent a
delegation to meet with the messenger of Allah
sallallahu alaihi wa sallam
and see what this whole Islam thing is
all about. And so they decided to accept
Islam, and so the Nabi sallallahu alaihi wa
sallam's hadith is a smaller portion of a
longer hadith. It's a snippet of a longer
hadith.
And the hadith is what? That that the
pre prophet messenger of Allah sallallahu alaihi wa
sallam said to Ashaj,
the son of Abdul Qays,
verily there are 2, qualities in you that
Allah loves. 1 is hilm, forbearance,
and the other is al ana,
which is, is is that you're not quick
to you're not quick to react to things,
that you take your time when reacting to
things. And the
the, the hadith in which this is,
encapsulated is that when the Wafad, when the
delegation of Abdul Qais made it to Madina,
they came quickly as soon as they could
to the prophet
and so
that that when they when they when they
arrived,
Ashad went to their,
their,
their stuff, and they gathered it all together,
their camels and their their luggage and their
baggage. And he got out from his baggage,
the best of his clothes,
and then he also then came.
He didn't come or run right away, rather
he dressed as well as he could. And
then after that, he came to the messenger
of Allah
and the prophet Sallallahu Alaihi Wasallam saw him.
He called him close and sat him near
nearby.
And this is this is a custom of
the Arabs, the tribal Arabs to this day
when you sit in the majlis, there's kind
of like a pecking order for where you
sit. So the chiefs and the elders, they
sit at the the head of the majlis,
and then people will sit further and further
from the elders and the chiefs depending on
what their rank and statuses
in
in, you know, in in that culture.
And so, you know, like I I learned
this like, you know, staying in Qatar and
Emirates and stuff like that for quite some
time. So I had this thing from before
I would always wear like a turban and
have a full beard and this and that.
Even though these these were the days before
I had studied much, you know.
And so we would go to, you know,
people's majalis to meet meet with people. So
all my friends would sit with the the
young guys. They're having fun and enjoying themselves
and, you know, cracking jokes.
And they would seat me, like, up at
the head of the majlis where, like, very
serious people and, like, serious like, being serious
serious sometimes, like, ministers of state and things
like that and, like, generals in the army
and things like that. You can't just be
saying, you know,
whatever.
It would be that if you kinda sit
there and shut up,
which trust me, if it's difficult for you,
imagine how it is for me. You know
what I mean?
So yeah. Anyway so yeah. But the thing
thing is that, obviously, there's a difference between
sitting with who wants to sit with princes
and generals when you can sit with the
prophet sallallahu alaihi wa sallam. So this was
a great honor, and Nabi sallallahu alaihi wa
sallam, he saw him enter and he says,
you come sit next to me.
And so he,
he he brought brought him near and sat
him right next to him, sallallahu
alaihi wa sallam.
Then the Nabi sallallahu alaihi wa sallam said
to this, delegation of, of Abdul Qais, the
tribe of Abdul Qays. He says,
take, take the oath of allegiance from me,
on behalf of yourselves and on behalf of
your people?
And they all said yes.
They all said, na'am. Qalu na'am.
But except for Ashaj. Ashaj said, you Rasulullah,
oh messenger of Allah.
He said that, you you asked us to
he said, you'll never be able to change
something for in a person,
with more difficulty than changing their deen. So
let us take Be'a, let us take the
oath of allegiance from you,
on behalf of ourselves,
and then send us,
and or let us send,
those who will call them,
those who will call them to Islam,
afterward. And whoever accepts it will take their
oath of allegiance as well, and whoever doesn't
accept will fight them. But we won't we
won't, we don't we'll even fight them if
you ask, but we cannot take take responsibility
right now for everybody of them accepting the
message,
which is which is, which is
I mean, it's shows that he's a person
of Amanah,
radiAllahu ta'ala Anhu.
And so
he he he after that, he's he said
this hadith that, oh, Ashaj, there are 2
qualities in you that Allah loves. 1 is
that you're you have hidden, you're a forbearance
person, and the second thing is that you
don't rush into stuff. You don't everyone else
said yes, nam right away, and you actually
thought about it. And if you think about
it, this is a very,
this is like this is very deep. It's
very profound. 1 of the
affairs that gave the Messenger of Allah sallallahu
alaihi wa sallam a great deal of grief
was the massacre of the Quran, Bir Ma'una,
where,
the Bedouin chieftains, they themselves had entered into
Islam.
But
and they stay said, send us all these
teachers, and we'll have everyone learn, and we'll
have everyone become Muslim, whatever.
But they were they were rushing into it.
They really weren't prepared to have their
people accept Islam, and indeed some people resented
it without knowing what Islam was.
They resented just the fact that some something's
getting pulled on them, and so they killed
the the Quran that the prophet
sent, and it caused him great grief.
They even said that when they ambushed the
Quran,
you know, imagine there's so few people who
even knew how to read and write amongst
the Arabs. So 40 people were Quran reciters
for them to be killed treacherously. It's like
a it's like a really big deal. It's
like a really big setback.
And so, there are a couple of couple
of the corals that survived,
and,
the the people who attacked them, they took
them as prisoners and they said, what do
you want us to do with you?
And they're like, let us go and then
let's fight again until whatever. We don't, you
know, we just wanna fight. We don't want
to, we don't want to be ransomed or
freed or anything.
And so they're like, okay. But I wanna
ask you something.
Because this is kind of very tribal Arab
type of thing. Right? So I wanna ask
you something. 1 of the one of the
the,
one of the people when we lanced him,
when we speared him, and the spear went
into his body, he said something he didn't
understand. And so what was that? He said,
I I I've been I'm successful. I swear
an oath that I've been successful by the
Lord of the Kaaba. And they're like why
would someone say that when you're killing them?
And so they explained to him the whole
thing, and he's shahid fe sabi Allah and
blah blah blah. And that actually had an
impression on them. Like, they're like, oh, that's
kinda cool, you know. But, like, they didn't
even know about it. Right? But what happens
is this is, look at the benefit. Right?
If you're gonna send people like that, you
know, like, if you're gonna say, oh, yeah.
They're all gonna become Muslim right away and
things like that. Something like that could happen,
and it would be a catastrophe. And at
any rate, a person should not take responsibility
to do something that they're not able to
fulfill.
This is one of the things the messenger
of Allah sallallahu alaihi wa sallam has shown
on thee. Yomuqiama,
there are people in Jahannam
that are going to be punished, and the
only reason they were punished was because of
the Amanat, because of the,
the trusts that they took on to themselves
that they weren't able to fulfill, and he
was told
despite the fact that they wanted to fulfill
them. So don't take on more than you're
really sure that you can,
that you can,
you can discharge
because if if you take on a responsibility
and then you can't discharge it,
you know, you're the one stuck paying the
bill.
Said that the messenger of Allah sallallahu alaihi
wa sallam said,
verily Allah ta'ala is soft and kind,
and he live he loves
the softness and kindness in all things.
Verily Allah is is is is soft and
he loves soft softness in all things.
It's a hadith narrated both by Bukhari and
by Muslim.
May Allah be pleased with her.
She also she also narrates that, verily Allah
is soft, and he loves softness, And he
gives with softness that which he doesn't give
with harshness,
and that which he doesn't give with anything
other than softness.
There are certain things you'll only be able
to achieve through softness.
You'll there are certain things you'll only be
able to achieve through softness,
and and a person should know that. If
a person is completely divorced from any sort
of rip and softness, there's a whole bunch
of stuff you're just never gonna get about
life. And there's a whole bunch of things
you're never gonna get about the,
about the dunya. You can't do everything with
force. You can't do everything with money. You
can't do everything.
You know, there's certain things that the only
way to unlock those doors is through being
soft.
Muslim.
Sayda Aisha
also narrates that the prophet
said,
verily
softness isn't in anything except for it makes
it beautiful.
And it's not taken away from anything except
for that process makes that thing detestable.
So hadith of Muslim.
1
So say the Abu Hurra say say say
say do not Abu Hurra radiyaahu ta'ala anhu
he narrates
that,
there is a Bedouin
a Bedouin who came to the Masjid of
the prophet sallallahu alaihi wa sallam, and he
started to urinate in it.
Obviously,
you have to understand the situation. Right? If
you're in the Badia
k. I've been in the Badia before. Where's
the bathroom?
There's the entire Badia. You just go somewhere
and you kick this dirt over it. Right?
And that's it. You're done.
That's how it is. There's no plumbing. There's
nothing like that. And so people say, oh,
freedom. You know, freedom is the bill of
rights, the first through 10th amendment of the
constitution.
No, my friends. There's a freedom above that
freedom as well for those who've been in
the Badia before, which is taking a crap
in broad daylight
just in the open. It's something that it
feels almost like something like almost like a
sin for a person who's, like, in the
city, like, am I supposed to be doing
this? And then you're like, yeah, I'm doing
this, you know.
It's it's something very different. It's a different
experience. You have to understand that. Right? I
apologize,
Maybe it's not
in fact, it's almost definitely not appropriate stuff,
Allah, Allah, forgive me. But,
but the point is is that that's the
way, you know, to understand the hadith. We're
not doing it just for the sake of,
you know, being dirty or whatever. To understand
the hadith,
that's a person who that's all they did
their whole life. They don't understand that there's
okay. There's a different place to use bathroom
and a different place not to use the
bathroom. That's it. You just do what you
do and just kick the dirt over it,
and it's done. And then, anyway, the prophet,
sallallahu alaihi wa sallam, was messaged that didn't
have, like, carpets or anything. It was just
dirt on the ground.
And they used to make sajdah in it,
and they used to sit in it, and
that was that was, you know, that's what
they did. And so,
this Bedouin poor guy, he he came into
the masjid, and he didn't know. He just
probably wanted to meet the prophet
or maybe he didn't even that much. Maybe
he just wanted to see, you know, what's
going on in town or whatever. A lot
a lot of his best. Right? But,
he he came in and he had to
use the restroom and so he just
went somewhere inside the Masjid.
And so
what happened, people got upset, you know, it's
the Masjid, and they were about to throw
him a bead down. That's essentially what the
hadith. Right?
So it's very
right. The people got up
basically to just pounce on him. They were
there. They're ready to do him. And the
prophet
said,
leave him alone, and when he's done,
pour pour, like, a bucket of water,
over them
over over the urine. Right? And so he
says,
Right? And so what
is why are both words mentioned?
The both words are mentioned because the narrator
of the hadith didn't remember exactly which word
is used.
Because he doesn't remember exactly which word the
prophet sallallahu alaihi wasallam used.
This is also from time to time we
get reminders when you read the hadith of
the prophet sallallahu alaihi wasallam That the people
who narrated the hadith of the Prophet sallallahu
alaihi wa sallam were people of Amana.
Both words mean the same thing. But because
of their their scrupulousness,
the hadith of the prophet salallahu alaihi wa
sallam which is narrated,
The prophet sallallahu alaihi wa sallam said, whoever
intentionally
lies against me, that person let him prepare
to take his seat in the fire, 'Audhubillah.'
And so the Sahaba alayahu anhu included their
interpretation of this saying of the Messenger of
Allah sallallahu alaihi wa sallam
included someone who said something about the Prophet
salallahu alayhi wasalam that they weren't a 100%
sure about, as if they're a 100% sure.
Right? Because you're doing it on purpose. You
know you're not a 100% sure about it,
but you go ahead and say it as
if you're a 100% sure. And so you'll
see that that, like, this is something that
what if someone just said said danuban or
or sajlan and it one or the other.
It wouldn't have even changed the meaning of
the hadith, but because of their fear of
being included inside of the warning,
of this hadith regarding the punishment of the
fire for the person who,
lies about the
prophet because of that fear, they would say
stuff like this. Now tell me if someone
is going to have this much Amana that
they're gonna blur. I don't know which word
for bucket he used. Right? Then how much
Amanah will they have regarding the actual content
of the message?
It's something it's something to appreciate.
So they said that leave him alone, and
then when he's done,
pour a bucket of water over,
over the urine. Why? Because the earth will
drink it all all in. The water will
push the urine down into the into this
into the earth, and you won't, you know,
you won't
be bothered by it, anymore.
So he says, leave him alone and pour
water over the bucket,
pour a bucket of water over the urine,
For verily, you are not sent. Right? And
he says this. It's interesting. He says this
to who? The sahaba
He said, verily, you were not sent,
except for as people who are there to
bring ease to others,
not people who are there to bring hardship
to others.
That you were the best of people that
were,
that were sent out. You're the best
the best nation of people that were sent
out to mankind.
And so that was the Sahaba radiAllahu ta'ala
Anhul. And
and and the Sayidna Umar, we read that
in the,
in the Hayat al Sahaba that Sayidna Umar
alaihi wa ahu, he said that this is
regarding the companions of Sayidina Muhammad sallallahu alayhi
wa sallam, and everyone else, if you if
you would be happy if it would make
you happy that the Quran also mentions you
and praises you,
then then also, you know,
fulfill the conditions. Right?
That you are the best of people, the
best of
of of of nations sent forth to mankind.
You command to that which is right and
forbid that which is evil and believe in
Allah Ta'ala. So fulfill the those conditions so
you can also be amongst those that was
the the best nation of people that was
sent forth to mankind. So he says this
to his Sahaba radiAllahu ta'ala Anhoon.
Right? That you were also sent just like
the prophet was sent with Nabuah.
They're obviously not sent with Nabuah, but they're
sent to carry the message of his Nabuah
to everybody else, as is everybody who is
in that chain who chooses to fulfill its
conditions. May Allah
make us amongst them even though we don't
deserve to be. He says, verily you were
not sent except for as people who make
ease on others.
And you were not sent as those who
make hardship on others.
He says that said Anas radiAllahu ta'ala who
he narrates that the prophet sallallahu alaihi wa
sallam said,
make ease and don't make hardship, and give
glad tidings, and don't drive people away.
You know, don't be a people repellent.
Don't don't be like that. And there's I
mean, it's very easy to be like that.
And he was like, oh, I'm right. I'm
right. There's no one more right than the
prophet sallallahu alaihi wa sallam. He wasn't like
this. And there's nobody who was more wrong
with him sallallahu alaihi wa sallam. Then for
example, Abdullah bin Ubay, ra'eesal munafiqeen.
He's the the leader, the president. He's not
just a client. He's also the president. Right?
He's the the
the the leader of the Munafiqeen, Abdullah bin
Ubay. So much so much nonsense, he did
with the messenger of Allah sallallahu alaihi wa
salallahu alaihi wasalam. And Sayna Umar on a
number of occasions asked permission to go kill
him because of his nifaat.
And it's narrated in Bukhari that the Messenger
of
Allah
said said to him, no. And he asked
why? He says, because I don't want people
to say or to think that Muhammad kills
his companions.
Right? I don't want them to say that
Muhammad
I don't want people to say that Muhammad
kills his companions.
Meaning what? Meaning
there should be some impression from people that
knowing you has been somehow a good a
good experience. They've gotten something beneficial from you.
People shouldn't have this
have this understanding or this fear that knowing
you is going to be a bad experience.
This is even for people who dust it
up with you. You should always leave them
with something better than what they left even
if they choose to behave with you in
a bad in a bad manner.
And this is from the the values of
the sunnah of the prophet sallallahu alaihi wa
sallam. So if you get into a dust
up with somebody and you're right and they're
wrong, you may need to lower the level
of right that you're you're giving that person
right now so that they can get something
rather than get nothing.
Right? That somebody came to you to learn
about Islam and look what happened to them,
or somebody came to you to
for whatever reason and look what happened to
them. 1,
Muslim.
Saying that Jared bin Abdullahi Radhiwa Ta'ala Anhu
said that I heard the messenger of Allah
sallallahu
alaihi wa sallam say, whoever is deprived of
softness,
that person it's as if they were deprived
of all good. So
a hadith of Muslim.
Muslim.
Came to the messenger of Allah sallallahu alaihi
wa sallam and asked for advice.
He said, don't be angry.
And he then asked the same question again
as if to, you know, suggest that this
is not what I'm asking about or this
is not sufficient for me. And so what
every time the prophet sallallahu alaihi wasallam responded
to him when he asked for advice, don't
don't get angry. Meaning, don't let your anger
overtake you.
Muslim.
Abuya Allah Shaddad bin Os radiAllahu ta'ala an
who narrates from the messenger of Allah sallallahu
alaihi wa sallam,
who said that, verily Allah ta'ala has written
ihsan
to make beautiful perfection,
for everything. He has written as a commandment.
He's commanded to perfection in everything.
So if you,
should slaughter an animal, then slaughter the animal
in a good way.
Is Everything is on which is on the
the the of
is,
the by which you,
do,
that action. So is the way that you
kill. Right? So if you're going to kill,
then kill in a good way. And if
you're going to slaughter an animal,
then slaughter an animal,
in a good way.
Meaning what? Right? Obviously, oh, no. There we
go. Masih is not they're gonna talk about
killing.
Yeah. Muslims.
It's what they call the new conservative whatever.
That's kind of their pet name for Muslims
on
don't ever read comments. Don't even read stuff
on the Internet, but if you have to,
don't ever please don't ever read the comments.
Please as a favor to me, just don't
read them.
But
look, Masha'Allah, the Muslims are talking about killing
again. Right? Killing happens.
Killing happens as part of society. Americans kill
people too. I don't know if like anybody
noticed that. Right? So what does this mean?
Right? In Islam,
the the the, you know, it was from
the teachings of the sunnah that for example,
it's haram to burn somebody alive.
Right? It's haram to mutilate a body. It's
haram to to kill people in bad ways,
to torture people and things like that. These
these things are detestable in our sharia and
they're not allowed. Sayed Abu Bakr radiAllahu ta'ala
Anhu one time someone brought the head of
one of the commanders brought the drinks caliphate,
the head of a vanquished general, Persian general
to him in Madina. Imagine this is the
Madina of the prophet sallallahu alaihi wa sallam
and he brought his head and he showed
it and said Abu Bakr is like, aww
billah, put it away. Why did you do
that? He said, Because the Persians the Persians
did it, you know. And he's like, are
you supposed to follow the sunnah of the
prophet sallallahu alaihi wa sallam? Was sunnah of
the Persians?
And he said, they they protested that, like,
oh, if they had killed us, they would
have done it to us too. And Said
Abu Bakr completely categorically rejected that. He didn't
accept that at all.
And,
you know, this is a sign of this
is a sign of their, humanity being intact,
not being warped by the horrors of war,
and this is a sign of their,
them being on the fitra, being on the,
you know, a normal human being, not like
this this kind of crazy psychopathic type of
person that they could you know, that he
couldn't even he couldn't even look at it.
He said, just take this away. Never never
ever do this again. And I find it
very strange why is it all these crazy
groups, like, they always insist on beheading people
on, like,
films and whatnot. Even this, like, burning people.
These things are, like, like, very categorically, you
know I don't know. They say a Sunni
extremist. Right? What does Sunni mean? It's just
that just because everyone is fighting,
just everyone who's fighting a Shia is not
a Sunni. Otherwise, Israel is also a a
Sunni extremist country. Right? This This is not
what makes you a Sunni. It's just that
you're not a Shia or you're fighting against
Shias. What makes you a Sunni is somebody
who practices the Sunnah of the messenger of
Allah sallallahu alaihi wa sallam and his noble
companions radhiallahu alaihi wasallam, you follow the way
of the fitra, you follow the way of
nabua,
it's not all of this, you know, other
kind of sectarian nonsense. This is what is
the prophet sallallahu alaihi wa sallam saying. He
says specifically, if you have to kill somebody
in battle or as an execution or whatever,
do it in a good way. Don't do
it in a bad way.
Right? That's what happens. You have, like, executions
in America, so they they have this botched
execution in Oklahoma,
because whatever
the the thiopental
or whatever
drug they use for the lethal injection.
All these, like, anti death penalty activists.
They found out which companies, like, produce it,
in Europe and send it to America, and
they started doing boycotts of them, so nobody
produces it anymore. So So they have to
use these other, these other means of, execution,
untested drugs, and like, you know, this this,
execution they had in, like, Oklahoma where this
guy is, like,
you know, just,
fishing around for for, like, you know, like
20 minutes, 30 minutes, and it's just this
horrible scene, whatnot.
These are very practical things. You're not allowed
to do it. Now, obviously
well, I shouldn't say obviously, but at least
on the face value, they didn't do it
on purpose. They didn't mean to do it
or whatnot. But this is something even people,
you know, in this country understand, that it's
not barbaric if Muslims say it. In fact,
it's very similar to the values that we
have that your cruel and unusual punishment is
something that's banned,
by the constitution.
And this is also the Nabi sallallahu alaihi
wa sallam. He's saying you can't. If you
have to kill even if even if it's
so bad, because this is the thing is
what?
Allah
commanded Ihsan in everything.
Even even if you're doing something that's so
harsh as to kill a person, to execute
a person or kill a person in the
field of battle, even then, you cannot lose
this value of
of of doing things as well as possible
and doing things as beautifully as possible with
akhlaq. Right? Because people think about akhlaq as
in, like, you know, like, it's like a
Disney movie. It's like Bambi and, like, Cinderella
and, you know,
and you just kind of like wave your
wand and everything becomes wonderful, and then they're
like, oh, this sheikh and the masjid, he's
too harsh. He's not like the what I
read in the books and or like the
masjid was too harsh or the fit class
was too harsh or this was too hard.
The entire deen becomes too harsh because it's
not the sanitized Disney version. What is akhlaq?
Akhlaq is in the situation that you're in
with the commandments you have to fulfill from
Allah Ta'ala and from the rights of other
people over you. The best thing in that
situation, what is it to do? So if
somebody is gets the death penalty
by by the haqq of the death penalty,
they killed somebody, it's the commandment of Allah,
you have to kill them.
The the
the next of kin of the deceased, don't
forgive the person. So there's no other way
out of that situation.
If you have to kill them, at least
kill them in the best way that you
can.
Even in such a harsh so someone is
still thinking about good akhlaq and good character
in such a harsh situation,
then the hope is that even in that
situation when the amount of Ghaul it takes
to execute
another person is still not enough to take
the humanity outside of your heart, you're still
concerned about that person in the sense that
you're not going to,
you know, give them undue,
undue
cruelty or or pain and suffering,
this is a place, a a special moment
where you should remember ta'ala and remember the
sunnah of the prophet sallallahu alaihi wasallam, which
obviously all of these kind of weirdo groups
are not able to bring themselves to do.
This is when the when these are like
the Mu'akitesh that you can tell what a
person's really made of when they're angry or
when they're in these situations. What do they
do? Do they follow the sunnah or are
they,
you know, are they people who they give
into their nafs and just, like, go crazy?
And unfortunately,
there are a lot of the crazy ones
nowadays, and very, very few of those who
have control over their nafs. The
Nabi continues. He says, if you slaughter an
animal,
then
also slaughter the animal in the best way
possible.
And people who slaughter animals, there's a type
of callousness that develops, not all of them,
but in many of their personalities.
I should know because I've inspected a great
number of slaughterhouses. If you want if you,
like, you know, go to an industrial slaughterhouse,
it's the smell of death. It's really not
a pleasant place to be or a pleasant
thing to see day in and day out.
And a person who's desensitized to something like
that, you know, the first time you go
there, you may not wanna eat meat again
because you'll smell the meat and you'll smell
the death, you'll remember that. For us, it's
really easy. You know, like, school kids, you
go, oh, where does meat come from? Well,
it comes from the store, obviously. You know,
they don't understand that this is like a
living living being, you know, and so people
waste food and they do all of these,
you know, types of things, children and big
people, and it's just a lack of appreciation
for that for that fact. And so even
the prophet
says, even if your profession is to kill
things,
you know, at least have that understanding in
your heart that you should do it in
the best way possible. And look at, Masha'a,
the sunnahs of of of slaughtering an animal,
the sunnahs of slaughtering an animal, that the
animal,
should, you know, should be, laid face to
tibla. It should be tied 3 of its
legs. 1 of it's 4 legged animal, 1
of the leg should be free to kick
so that it could work the trauma out
of its system, you know, that you shouldn't
show the animals being slaughtered in front of
each other. And there's like so many things
that are there to to to, you know,
lessen the pain of the process. So the
prophet says, if you're gonna slaughter even if
you're gonna slaughter, then
still like you don't have this inside of
you that when you when you slaughter, you
should sharpen your knife as much as possible
so as to ease the passing of the
animal.
You know. I've seen it before astaghfirullah,
I don't even wanna talk about it because
it becomes very gruesome like
how this is not implemented and the animals
are in pain and they're screaming, and they're,
you know and obviously, animal is not a
person.
There are those kind of people who also
have that kind of imbalance in their head
that they they can't understand that. They treat
animals like people and people like animals.
Right? This is kind of a sickness of
the kind of the western the c Cesar
Nero, like, mindset.
You know, that there are people who are,
you know, more concerned and will cry because,
you know, a kitten got whatever, like, kicked
a ball at one time,
more than they'll cry for, like, people's dying
in pain and suffering. This is a type
of mental imbalance. It's a sign of a
very hard heart. It's not a good sign.
Obviously, you should feel bad that happens to
any any living thing, but to take it
out of balance is is is a sign
something's wrong inside internally.
But, at the same time, you know, a
person who sharpens the the blade and kills
the animal swiftly,
and ensures that the least amount of suffering
occurs to the animal, this is a good
thing. By the way, I feel like everybody
should on the day of Eid, at least
once, slaughter the animal with their own hand.
Sharpen the knife yourself. Right? Show the ihsan
to the animal. Shar slaughter the animal with
your own hand,
and see what it, you know, what it's
like.
And it's a very it's a very balanced
experience. Why?
Because you also step forward and do something
that's a commandment of Allah that there's some
difficulty and harshness in it, but you also
have to check yourself and not be, like,
super over harsh.
You have to walk a fine line in
the middle, and that's what the ihsan is
for that situation.
And like we said, it was not like,
it's not like Snow White and Cinderella.
This is this is like real, you know,
when when when a person's in real situations,
you you see what they're made out of,
when they're you know, how they're able to
balance themselves and and and restrain themselves from
going to 2 very opposite extreme directions.
One
kalat,
that the prophet sallallahu alaihi wa sallam, the
messenger of Allah sallallahu alaihi wa sallam, was
never given the option of 2 choices
ever, except for he always picked the easiest
of the 2,
except except,
if it was, a matter in which one
of the choices was sin. And if it
was a matter in which one of the
choices was sin, he would have been the
furthest one away from that that choice.
This is something this is a hadith of
the prophet, salallahu alaihi wa sallam, which is
quoted sometimes out of context.
You have to look at it completely holistically
in context.
It's a sunnah of the prophet sallallahu alaihi
wasallam to be an easy going person and
choose the easiest of 2 paths.
Not to be a person who,
you know, loves loves to, you know, constantly
be biking uphill for no reason. That's not
the way your life is supposed to be.
That's not what you're supposed to want for
your life, except for if Allah chooses it
for you. How does Allah choose it for
certain people? Is that if the two choices,
one of them is a sin, then the
prophet
was the furthest away from it.
So the ones who wanna be hardcore, quote,
the second half, as if the first half
doesn't exist and the ones that wanna be,
you know, that want to, dissolve
the deen,
into the dunya just like sugar dissolves into
water. They'll quote the first half, and they
won't think about the second half.
And, oftentimes,
misapplications
also occur because a person doesn't know what
a sin is and what a sin isn't.
This is why,
Allah ta'ala's Messenger sallallahu alaihi
wa sallam,
gave so much,
encouragement for people to seek knowledge,
especially fakkhifiddeen
to under understanding in deen. That's why these
gatherings of knowledge are are really, you know,
in terms of reward. They're superior to gathers
of zikr, and they're superior to in terms
of gatherings of,
of of of worship. Even though those things
are very important, a person should never let
go of them because there are certain things
they'll get from them that they won't get
from this. But in terms of the gross
amount of reward that you'll receive from it,
it, this is something that a, the system
won't run without it, b, the reward is
more for for for studying and learning than
it is for,
almost any other thing in Islam.
Almost any other thing in Islam. Because if
you have right learning and the right understanding,
you'll be able to understand the two sides
of of what this hadith is trying to
explain to you as well as many other
things.
And that's what happens. There are some people
who
will mess up their life on one side
because they'll they'll take the easier of two
choices not knowing that one of them is
a sin, or they'll mess up their life
on the other side by making life so
difficult on themselves not knowing that that that
that what they think is a sin is
really not a sin or it's something in
which there's some some wiggle room. So there
are some
people, you know, my my feeling is that
taqwa is also part of the risk of
a person.
You know, just like Allah gave you a
certain amount of of wealth, and he gave
you a certain amount of,
a certain set of friends, and a certain
amount of life and time and things like
that. Your ability to, like,
deal with difficulty
is definitely Mahdud. It's definitely limited.
If someone could be Superman and deal with
all the bad things of the world, you
know, at will, then there wouldn't be much
of a challenge.
No one would fail the test if that
was the case. You understand what I'm saying?
So part of the benefits of understanding the
deen is what? Is you know which thing
to put your taqwa and which things you
should stand firm on and which things you
shouldn't waste your time, you know, tiring yourself
out by resisting them. And so there are
some people, Khalaasta, only the biggest thing in
the world for them is the moon sighting
and that's all. And like God knows where
they're eating from, what they're drinking, what they're,
you know, who their friends are, where their
money comes from, whether they're praying correctly or
not, whether doing any of these other things.
But man, when it comes to the moon
sighting, I'm gonna make this like world war
17, man. It's all it's all going down,
you know. And you may even be right,
you may even have a right opinion in
this issue. Right? For some people it's, you
know, it's one thing, for some people it's
another, like a very
funny example, it's actually very sad example of
misplaced or misprioritized,
I should say, tahwa.
Right? There's a,
I went to a youth camp one time,
and I I, I I was, like, resting
and some of the kids, they broke into
the the cabin and they didn't think anyone
was there. So they're talking about like, yeah,
this camp is so lame. Last year we
came and we snuck out and went to
a frat party in the next camp over,
and so and so when we walked in,
they handed everyone a beer and a hotdog.
And, and so, you know, we all started
drinking the beers and having the hotdog, and
one of the one of one of the
guys so and so said, oh, bro, don't
eat the hotdog. It's not halal. And he
just had drank his beer. You know?
That type of taqwa, you know, people like
that, they do stuff like that, and they're
really proud of themselves too. Like, oh, no,
I'm not. It's haram. I ain't gonna eat
it. And it is haram, and you shouldn't
eat it.
But somehow, you're missing the point here. There
I know people that are like that. They'll
and they'll get into a fight right there,
and all of a sudden, this person will
become like, salahuddinah, you be on the issue
of halal. After having drunk his beers, it's
probably making him even more, like, crazy about,
like, defending his position. You know, use half
a brain and don't, you know, like, you
know, balance yourself. These things, they're they're matters
of under and the balance can only be
done through understanding and learning. It can't be
done through, you know, argumentation
by somebody who didn't didn't take the time
to learn. So what what did she say
about him Sallallahu Alaihi Wasallam that if he
was given a choice, he was never given
a choice between 2 choices ever, except for
that he chose the easiest of the 2,
except for if one of them was a
choice in which there was sin. And if
it was a choice in which there was
sin, he was the furthest away from it
of the people. And the prophet
never took vengeance for for for his own
self.
Someone did something bad to him to his
person, he never took vengeance on behalf of
his own self ever, except for
if, that,
if if that violation
involved,
the violation of the sanctity of Allah or
one of those things that Allah has deemed
sacred.
And if if if that violation was for
the sacred of the sacred, things that Allah
made sacred,
then,
he would stand and he would take vengeance
from that person for it.
And this is this is a very very,
simple,
rule, but it's very important to understand if
you want to understand the seerah of the
Messenger of Allah sallallahu alaihi wa sallam.
He didn't forgive every single person. There are
certain people that he didn't forgive sallallahu alaihi
wa sallam. And what's the rule? If it
was an offense against himself,
he would forgive.
If it was a offense against Islam or
in against this those things that Allah deemed
sacred, he never forgave. In fact, he was
the harshest to in prosecution of those murders.
Again, people have the very super sanitized Disney
version. It's no. The prophet sallallahu alaihi wa
sallam had hara. Right? The prophet sallallahu alaihi
wa sallam had hara. It's a hadith of
Saad al Mu'ad radiallahu
alaihi
wa
sallam before the revelation of the ayat of
liyan.
And so, a man came to the messenger
of Allah sallallahu alaihi wa sallam when Saad
al Mu'adh is there with him, and he
says, you Rasulullah, what if a man comes
home and sees another man in bed with
his wife,
and, but he doesn't have 4 witnesses, what
should he do? And the prophet sallallahu alaihi
wa sallam, the Ayat of Liyan weren't weren't
revealed yet at that point. So he said,
if he doesn't have 4 witnesses,
then he he shouldn't say anything or do
anything, you know. And so Sayyidus Sa'ab
and what did he say? He said, If
that happened to me, I take my sword
out and kill him.
And so the messenger of Allah sallallahu alaihi
wasallam, what did he say?
He He said, yeah. He smiled and he
was pleased with his reaction.
And he said, Yeah. Yeah. Sad. Oh, sad.
Allah is pleased with your your
Right?
Is
the feeling that a person has,
of of of of anger
or or when when something that's dear to
them is violated.
Said, you Assad, Allah is pleased with your
and know that the messenger of Allah has
more than you do.
And that Allah has more gayla than his
Messenger sallallahu alaihi wa sallam does.
This is one of the reasons like, you
know, people that that that old Arabs used
to understand this.
The the the the Sahaba and the Tabi'in,
the salaf used to understand this. This is
part of the culture of the Arabs. Even
in Jahiliya, they used to understand this. And
even
the
the the the elders that we had from
the countries that we'd came from, for those
of us who are from other places,
from Muslim countries, our elders used to understand
this as well. The masjid is a sacred
space.
The Quran is a sacred book. The hadith
of the prophet sallallahu alaihi wa sallam is
something sacred.
And anyone who violates the the person of
the prophet sallallahu
alaihi wa sallam is sacred. Anyone who violates
the sacredness of the person of the Nabi
sallallahu alaihi wa sallam, this was something that
they used to stand and defend.
A and b, they used to fear from
Allah ta'ala if a person should violate that
sacredness, that Allah is the one who personally
takes it personally, and is personally the one
who takes vengeance from the one who violates
those that sacredness.
This was an understanding that they had, and
this is something people have have experienced again
and again,
in the history of this ummah, and it's
something that we'll see the full reality only
on the day of judgment of this thing.
But a person needs to be very careful.
What is it?
That he would never take vengeance for his
own personal matters,
except for if
of something sacred of Allah was violated.
In which case he would stand and take
vengeance for the sake of Allah Ta'ala.
Allah Ta'ala Allah Ta'ala give us
and and and and remove in the place
of weakness and strength,
so that we can also stand and defend
those things that Allah has made sacred, and
that we don't have to suffer the humiliation
of being powerless to stand by while those
things are despaired, which is the situation of
the Ummah right now. Allahu ta'ala, make it
easy. And we're thankful at least for what
we have that the Haram and Sharifain are
not, are not,
you know, are are not being despoiled by
by kuffar and by mushrikeen,
and that that that that, you know, there
are still some lands of the Muslims that
are still safe, and some places where the
ulema are still safe, and some places where
the libraries and the books are still safe.
Some place the grave of the prophet sallallahu
alaihi wasalam. We thank Allah Ta'ala for these
things, and we ask Allah Ta'ala for for
the mister Al Aqsa and for those places
where our brothers and sisters are being violated,
and the ulema are being violated, the salihin,
the ulya, the sharia of Allah ta'ala,
the the the the mushaf,
in which the Quran is written and all
these places where these things are being violated,
we ask Allah ta'ala to give us the
sharaf and the honor of being able to
defend these things, and to to not not
not
not give us the pain of having to
witness these things being humiliated in this world
even though we know that Allah is the
one who takes vengeance from every evildoer in
the hereafter.
Saidna,
Abdullahimi Mas'ud
who narrates
that the messenger of Allah sallallahu alaihi wa
sallam said,
no, verily, indeed, shall I not,
inform you regarding that person upon whom the
fire is made haram or that person who
has made haram for the fire.
Again, this is a shakkad. This is a
doubt between the the the the narrators of
the hadith as to which of the, 2,
which of the 2,
wordings is,
used by the messenger of Allah sallallahu alaihi
wa sallam. Although the meaning of both of
them is exactly the same.
He says,
The fire the fire is,
haram,
for every person who is near to others.
He's approachable. It's a metaphor for being approachable
that you can you can talk to him.
They're not people that you can't talk to.
That are approachable and near to other people.
Means what?
Means a person who has a person who
has calmness in them,
and and respectability,
and
is easy going.
Means somebody who's soft,
and person who's easy going.
Right? That the the person who is near
to the people, right, with obviously the condition
of iman. The person who is near to
the people, accessible to the people,
and who is
a person who is a person who carries
himself with calmness and dignity
and a person who
is soft and a person who is easygoing.
This person is the one who will.
This person is the one who Allah will
make the fire haram on them. Allah give
us tawfiq of of loving all of these
characteristics in our heart and of of having
some part of it come into our lives
and to be the people that Allah makes
Haram for the fire and the haram fire
Haram for them. May Allah subhanahu wa ta'ala
give us the tawfiq of loving the Nabi
sallallahu alaihi wa sallam in his sunnah and
thereafter,
embodying some part of it,
by his father and by his karam.