Hamzah Wald Maqbul – Riyad alSalihin The Virtues of Humility.mp4
AI: Summary ©
AI: Transcript ©
Before we continue, I keep forgetting every week.
There is a hadith,
in which,
was mentioned.
And so it talks about him having 7
scars from
from
being,
branded with an iron.
And so I had mentioned perhaps it was
something that he,
he did for treatment because the is a
treatment being branded at pressure points. He mentioned
that whole thing, that it was a treatment.
It's a traditional treatment for different, medical ailments.
And a brother brought it to my attention
that that's not the case. That he was
actually tortured when he accepted Islam,
And so to look it up, he said,
I'm not sure, but just look it up
and see. And so I don't know if
anyone here was even there at that for
that one. But at any rate, essentially what
happened was when he became
Muslim USA,
worked as a blacksmith, as a slave, as
a blacksmith for,
one of the,
wealthy
ladies of.
And so when he became Muslim, she had
him tortured, held down in Shewad,
brand him with the hot iron.
And, he had to endure all of that
torture.
And so that's because it's in the context
of, like, a person, their life still having
benefit, not giving up hope in life,
and never wishing for death. That was the
the chapter was not wishing for death, and
if a person is pushed to a, you
know, a certain point,
then what they can say to Allah is,
you Allah, give me life as long as
life is good for me and take me
away,
once as long as, you know, being taken
away is better.
And so, it was in the context of
that. So it's written in the in the
books of the Tabakat
that she tortured him for some time, and
then she herself became insane
and,
became very ill. And this the the doctors
said to her that the only way she
could be treated from that was
herself to,
you know, go through that treatment of
Iftiwa being branded at pressure points with a
hot iron. And the only one who could
do that for her is the blacksmith that
is in her possession.
So he actually,
he actually got her back. So it's not
something to be careful of this. So so
a person should be careful when you mess
with Saray,
a little love,
strange things happen, and that's just in this
world.
So we left
with the, with the chapter
regarding,
the chapter regarding
humility
and lowering
lowering one's wing for the believers, meaning showing
showing humility and kindness toward the
other people of iman. And people of iman
are here mentioned.
Why? Because they are the I should have
I should have.
They are the most honored of Allah's creation.
But a person should be in general,
a person of Tawada and a person of
humility.
And the the acts of Tawada and Kibah,
the the opposite of humility
is arrogance
and, why a person shouldn't be arrogant.
So this is this is the chapter regarding
humility.
Oh, mankind, really created you from 1 male
and from 1 female,
civilization, are known by what their
family affiliations are. And this is something very
interesting. It
says,
this is something very interesting. It says, Omar,
he preferred the the tribal affiliation, and he
used to tell people,
don't don't
make yourself known by what city you're from.
These people would say or
or
whatever, Shami or whatever. What you know, the
land that a person is from or the
city that they're from. He said, don't be
like the Nabataeans. The Nabataeans are Semitic speaking
people who live to the north of the
Arabs,
and they're very close to the Arabs and
tongue. In fact, their script is the script
that's that was adopted for used for copying
the Quran, and it it eventually ends up
becoming a standardized script of the Arabic language
as well. So he said don't be so
they call it an Arab, an Nabavli. It's
kind of like a it's kind of like
a jibe Adam. It's like you're saying not
a real Arab, you know? You know, you
know, person shouldn't be racist against Nabateans, although
I don't think there are any Nabateans left
to
take offense to that. But,
it's a kind of a jive that says,
don't be like the Nabataeans
who named themselves after the city they're from.
Rather name yourselves after your fathers. Why? Because
it will make it easier. It will facilitate
you keeping good kinship bonds,
Facilitate you knowing who your relatives are in
order to be able to
in order to be able to honor your
kinship bonds. And so
these are two ways that people, I guess,
find a sense of belonging,
tribal affiliation or national affiliation.
So that we may go to different tribes
and nations so that you can know one
another.
And,
you know,
the the the subtext of that
is,
So we made you into different tribes and
nations so that you know one another.
Not so that you can
boast, and consider yourselves better than others.
So that you can basically know your tribal
sorry. You know your kinship bonds,
and so that you can
identify
one another. Why?
Because,
I'm sorry. I said Google has passed that
by, inshallah.
But at any rate, the point is what
is so that a person can know who
they are.
Not that one lineage is better than the
other, which is what the
Allah then says. It says
that, the best of you is not the
one from a certain tribe or from a
certain nation,
Rather, it is the best of you in
Taqwa or the one who has the most
Taqwa from you, the one who fears Allah
the most.
Now this is, I guess,
something that should be juxtaposed with certain texts
of the Quran
that or sorry. Certain texts of the Hadith,
I should say,
that seem to indicate that certain lineages are
better than others.
And then maybe you
know, he he says that Allah chose Kiran
over,
over over the all the tribes of the
Arabs and from them he chose,
Quresh over all the other tribes, etcetera, etcetera.
He's he's saying that his lineage his Nasr
is the best of Nasr and Sabr is
the best of lineage and Sabr is the
best of lineages.
But what that means is what? Is that
somebody may be born into a a a
a high family,
and so that's like
having a nice car.
Like, having a Mercedes Benz or a BMW
or a nice car, whatever. I don't know.
Whatever. Even nicer car than they have than
than those.
And so the the idea is what? Allow
me to give you a leg up because
it's true. Some people are sometimes they have
better genes than others in terms of their
strengths, in terms of their smarts, in terms
of, you know, someone whose father is an
Olympic soccer player is more likely to be
a good soccer player than I am. In
fact, most people are more likely to be
a good soccer player than I am. And
those things is true. There's some there's some
reality to it, but it's like having a
good car. If you don't put any gas
in it, it's not gonna go anywhere. And
so the the the lethal of the gas
is a person's and
what they do with what they have. There
are certain people who are from families or
who have,
you know, genes or who have,
characters or qualities, phenotypes that are not very
useful for almost anything. But through their hard
work and through their dedication
and through their security, Allah gives them a
very high maqam.
And And there are certain people who Allah
gave them everything. They were born with a
silver spoon in their mouth, and they're smart,
and they're,
you know, funny, and they're intelligent, and they're,
you you know, they're they're they're they're financially
set up in order to go to all
the right schools and to all the right,
you know, meet all the right people. They
still do nothing with their life.
And that's the follow of Allah, It's
something that reminds us that it's Allah, makes
the decisions, not us and not the.
And we have a saying Urdu that our
Mashay used to and Pakistan used to repeat
again and again.
It's not about with Allah, it's not about
who has what what, capacity or what potential.
It's It's about who Allah accepts and who
he doesn't accept. Because otherwise, Abu Jahl is
from the same family as the prophet sallallahu
alaihi wa sallam. He has the same high
lineage, but there was no gas in the
car, so it didn't go anywhere.
Whereas there are people from,
you know, the most broken of lineages and
the most broken of families. And oftentimes, those
people are more pious and more righteous than
than than than than many other people person
may may,
need. It's a hadith of the prophet sallallahu
alaihi wa sallam.
Has driven away from you the,
the, the, your ethos of jahiliyah and that
you should
boast about your fathers in front of one
another. That's done. We quite from the time
the car came down, all that stuff is
done. All that nonsense is done.
So you're either, you know, forget about where
you're from or whatever other means that you
use to group people or separate people. There's
just 2 groups of people. A person who's
pious, meaning who fulfills other people's rights, fulfills
the rights of Allah, fulfills their family rights,
fulfills the rights of the of others,
and and who fears Allah ta'ala, or there's
somebody who breaks all boundaries and breaks every
rule and breaks every law, and the one
who will be wretched on the day of
judgement. So you're either part of 1 group
or the other. That's the breakdown that that
that we look at now from here on
out.
And all of you are from Adam and
said Adam Alisan is from what? He's made
from Torah. So don't worry about the rest
of this anymore.
And this is something to remind a person.
It's what? It's to remind a person about
humility.
All of you are from Adam Adi Islam.
Eventually, he's made out of what? Dirt. So
it's not something to boast about in and
of itself. What makes a person big and
what gives a person greatness is their their
nisbrah to Allah
has nothing to do with
themselves. This is a hadith that's from the
last messiah of the for those of you
who go to the Wednesday,
class in which we go through, and then
eventually we're both gonna go through and everything.
He has a very beautiful.
The the the end of the book is
written very beautifully,
as is the rest of the book,
but that's one of the last advices that
that he gives in that book is a
reminder of this hadith of the prophet sallallahu
alaihi wa sallam.
And Allah ta'ala says in his book,
Don't don't
pretend like you're so great or you're so
clean or you're so wonderful.
Why? He knows he knows who has to
stop what he knows who doesn't. So So
we're forbidden from from extolling our own praises
too much or extolling the praises of other
people
too much.
And and,
the saying that if a person must praise
another, obviously, praising yourself is the habit of
corrupt people. There are very few and very
limited,
circumstances in which one can
praise oneself or one can allow that their
praise to happen. And,
for example, if it's in a family, if
children are, you know, praising their parents
or if a wife praises their husband, or
vice versa, or if there's a group of
people and they praise their leader in order
to, increase social cohesion
and increase efficiency of the group or whatnot.
But even those things have their limits
and even those things they're you know, if
a person is taking that praise and allowing
him to pump themselves up, they know that
they've transgressed that limit and it's too much.
And, if a person, you know,
has any ritz about them, they will not
allow that line to be crossed.
This the the son of,
they used to be people who literally throw
dust in the face of somebody who would
praise them too much. And so I forget
which one of the, imams of the Tabi'i,
one of them said that if somebody,
says that you're a good person and you
believe them, then you're not a good person,
which is a very simple rule. It's a
very simple rule to understand.
You don't need to praise yourselves and praise
one another so much. Allah knows who's who's
what. And
so must say that a person should remember
that. So when they say something about somebody,
oh, so and so is so great, so
and so is so wonderful, so and so
is this, that, and the other thing, they
should also tack on with it.
And we don't, we don't,
you know, we don't we don't claim to
know anything about the purity or the the
the goodness about anybody,
over Allah subhanahu wa ta'ala. We don't claim
to know anything about the goodness or purity
of somebody over Allah ta'ala's knowledge.
And that's very important because this happens and
this happens in the Muslim community. It happens
in human,
you know, in the human experience.
Somebody you love them or you,
honor them or you think them so great,
so great, so great. And then one day,
you have, like, this horrible crashing experience and
you realize, wow, they're human beings subjects to
all the same human faults that, every human
being has.
And,
that that that's so traumatic,
because certain people, they place so much value
and trust in others in their in their
or in their or,
in their their elders or what have you.
That, when they realize the day that they
realize that that that person is a human
being because they tied their belief in Islam
to their belief in that person,
you see that it sometimes, weakens or even
breaks their,
their their connection to Islam. They see see
someone of the or the elders or whatever
do something wrong. They say, oh, if this
person,
every other person every other person Allah Ta'ala
created their human being. Difference is there are
certain people that Allah Ta'ala gave them the
to overcome their faults or at least gave
them the to have their faults hidden from
people.
And so we should always ask Allah's forgiveness
for one another, and we're not supposed to
go around testing one another or snooping on
one another so that we can see is
this person good or bad only to find
out that they're even worse than we thought
they were. Rather, you try your best, other
people try their best, you ask for forgiveness
for yourself, you ask for forgiveness for others.
And, we're you know, we always ask Allah
to out from protection from revealing our state
to others and from revealing other states to
us, and we ask Allah's protection from,
from being tested in such a way that
shows everybody who we are, and we ask
the same for our, our brothers and sisters.
This is not to say, obviously, if somebody
is, you know,
you know, bilking the masjid out of money
or you see someone, like, fishing, you know,
$100 notes out of the masjid box and
say, no, no, everyone has their test and
everyone no. Okay. Then you stop that. Why?
Because if a group of other people are
are are
connected to it.
So, you know, if there's some
genuinely,
confusing situation where a person doesn't know should
I tell others or should I not, then
ask the people of follow-up, the people of
knowledge, they can guide you on that. There's
certain situation where you do have to tell
others. If someone wants to, you know, you
know, marry the daughter of another person and
you know this guy, you know, he, like,
robs liquor stores in his free time or
whatever. That person has the right to know
those things. Why? Because a whole group of
other people are involved.
But as far as just the pure judgment
of one human being or another, Allah knows
best if he had left us to our
own devices, what any of us would have
done or what any of us are doing.
May Allah give us all tofid too.
Abandon sin and 2, come on the right
path and straighten us out. And whatever wrong
things we do, may Allah give us. The
tofiy of asking all the time
and to be covered, that other people shouldn't
know about our
sins.
So Surah Al Arab is?
The Surah about the Arab. What are the
Arab? It's some place that's in such a
it's a place in the day of judgment
where certain people will be, and the people
of Jahannam can see them,
and the people
of Jahannam can see them. And they are
this kind of, like, middle group of people,
like, the really super good people, you know,
all the,
you know, Quran, you
know,
people. They've already gone to Jannah and all
the whatever,
you know, shirk and,
like, and, like, you know,
murdering,
*, killing type of people have already gone
into Jahannam. And in the middle, there are
certain people who are, like,
you know, riding the fence. Maybe they're people
who, you know, took their shahada, but they
never prayed. Or, you know, people like that
somewhere. There's a different of
what those people are. Are they or are
they the people who are,
you know, people who the Dua have no
remedy ever reached them or who are there,
but there's some sort of middle
group of people between the two extremes. And
so they get to see the spectacle of
what's going on. All the good people going
to Jannah and how Jannah, how nice it
is. All the bad people go to the
fire, how horrible it is, and they kind
of see, you know, what the lay of
the land is and what's going on and
who's doing what.
So
what happens is the people in the Alaf,
they'll call out to the people in Jahannam
that they used to know in the dunya
who are big shots
who are big shots. And they say what?
They say they know that those people they
know that those people from, you know, certain
what are things that they recognize in them.
And they they ask what they say. You're,
you know, your big groups and your big
power and, all of your arrogance and the
might that you used to play, you used
to have, doesn't seem to have helped you,
does it? You know, your big corporations, your
money, your armies, your Internet and Twitter and
Facebook and your,
you know, weapons and fighter jets and airplanes
and all of these other things that, you
know, people makes them feel secure and lets
them sleep,
safely at night because they think that they're
on top of the world. So that stuff
doesn't seem to have come in handy,
for you today.
And then they ask,
they ask about, you know, those people those
people who are in Jannah, the weak and
poor people that they used to kill, and
they used to abuse and they used to,
you know,
they used to make voom on them and
they used to take, you know, steal from
them and they used to treat them like
garbage without any,
sort of, fear of repercussion.
He said that they'll they'll say to the
people, they'll say, oh, and also those people
that used to swear in the dunya. You
know, you used to swear an oath in
the dunya that these people, there's nothing good
about them at all. They're just like the
scum of the earth. You know, you read,
you know, read the comment don't don't do
it, but if you ever read the comments
in like any newspaper article that you tangentially,
somehow,
related to Islam, they have these horrible comments.
These people are firming, we should, we should,
we should,
we should do this, that, and the other
thing. Prevent to prevent children. Blah blah blah.
You read them and you're like, oh my
god. You know? Like, who where did these
people come from? Right? So he says that
what? Is that are these the ones who,
are these the ones that, you
used to swear up and down that that
Allah will never give them anything good? There's
nothing good about these people at all?
And there's different tapas here of what this
what this section of the ayah means and
who it's being addressed to. But,
essentially, what it is is that the angels
are the ones who said to those people.
Those poor people that nobody, you know, they
used to think of them as like lower
than garbage or vermin. And all that those
poor people,
the angels will say to them,
enter into Jannah. You'll never fear again after
this day nor will you ever grieve about
anything that that that that happened to you
in the past. And so what this is
establishing the fable or the virtue of tawadu,
I'm being humble. Those are humble people. They
either have a lot of money or physical
might or military might or put a political
mind, or were they really good at, like,
speaking or were they particularly
proficient at anything, but they had one thing,
one small thing that was beneficial to them.
Allah ta'ala loved them, and so he gave
them eternal life and happiness.
And it turned out that that one thing
wasn't as small as people thought it was
before.
So we read, and I and he had
the name he came out and
So,
companion of the messenger of Allah,
from the Banu Taneeb, which is one of
the tribes, of Nansh, the central highlands of
the Arabian Peninsula.
May Allah ta'athi.
Well pleased with him.
He,
later on settled Basarab.
The city of Basarab because Allah gave him
a long life after the messenger of Allah
sallallahu alaihi wa sallam. As is the case
with both of the head hadith narrators,
and because if that wasn't the case, then
there'd be no one to narrate from them.
So he marries the messenger of Allah, sallallahu
alaihi wa sallam said,
In the law, oh,
verily Allah to Allah revealed to me. Allah
revealed to me. It's not part of the
Quran, but it's from, the revelation of,
not of. It's from the revelations of Allah
to Allah to me that you must,
humble yourselves.
To what point? Until
one person doesn't
feel better than another person or doesn't boast
over another person,
and until one person doesn't make of another
person because
they don't feel that they're in a position
to kinda make a power play over another.
And this is the sunnah of the prophet
and it's what?
Asked of us. It's what's asked of us
that we,
we must humble ourselves
to the point where you never see any
other believer,
and think that I'm better than this person.
If you have certain certain or certain
virtues that Allah granted you, you know, you're
handsome,
you're smart, you run faster, you jump higher,
you memorize the Quran, you're pious, you read
tahajjud,
you're,
wealthy, you're intelligent, you have a lot of
friends, you have a nice house, whatever it
is that a person,
may be beholden to in terms of those
things that they have that are better than
what other people have, then know there are
a lot of realities that that are hidden
to you. You and I only see certain
things, we scratch the surface. We don't know
what the habida or the reality is, and
what's inside someone's heart, and we don't know
where we're going to end up. And for
that purpose also, it's ham to think of
yourself as better than another person in terms
of even a not a person of another
faith. Why? Because Allah can take the Islam
away from us. He can steal it and
rip it out of our hearts. I shouldn't
say steal it if you take it out
of our hearts, and he can give it
to whoever he wills.
May Allah be our protection from that. May
Allah guide others without taking away from us
what what he's given us by increasing our
for all of us because Allah is
he's the most generous of the generous, and
giving doesn't decrease in what he has anyway
in the first place.
But he can take what we have and
give it to another person, and that person
who has in their heart, Allah can give
them guidance and make them such a great
person that, we won't be able to, touch
their Maqam, and whoever Allah gives good to,
we're only happy for them. We're never jealous
of them, whoever they are. And so a
person shouldn't have,
should not be able to look at anyone
else
and say I'm better than that person, except
for those people who it comes to the
nazi, it comes to the,
to the established,
established,
text
of Islam.
Right? That a person, for example, Abu Jahlil
is in the fire. Right? And
is in the fire. Is in the fire.
So you could say, okay, if a believer
dies on imam, then they're better than. Why?
Because Allah said, we have to hear and
obey. But as far as anyone else, if
there's any shubha or any doubt in what
their maqam is, and you and I, there's
a doubt about our maqam as long as
we're alive. Nobody is guaranteed anything until they
die with
on their lips or in their heart.
And tell them a person should always consider
other people better than them. And the masha'i
of this ummah took this very seriously.
They took it much more seriously, I think,
than most people do.
It's a very popular,
popularly attributed
to,
Sidi Ahmed Al Rifai, one of the great
masha'i of this ummah
that he used to say he used to
say in as much as there's hundreds of
people that were sitting, just like we're making
in
remembrance of the hadith of the prophet sallallahu
alaihi wa sallam in book of Allah in
terms of their spiritual teachings. He used to
sit in his majlis and hundreds if not
thousands of people may have sat with him.
Or
and he would say with a straight face.
You know, people nowadays say these types of
things are kind of for drama and whatnot,
so you get more hits on YouTube. People
back then were were not, you know at
least these people were not like that. Their
sincerity is, god save to the, benefit that
people have taken from their teachings and from
their writings.
But he used to say, may I be
may I be raised with on the day
of judgment. If I look at anyone in
the message, and I think that this person
is better than me. And that's like you
say, oh, I don't appreciate that. That's some
that's some hard words. I wouldn't say it.
I say, Allah, forgive me for, like, not
being able to put in the teachings and
the and the action. At least to recognize
or accept that the teachings are true. That's
also a great as well. Right? I remember
one time I
made a really silly mistake in reading, Sahib
al Hari. And, you know, sometimes your teachers
will yell at you and say something, you
know, to kind of
let you know how, like, not intelligent you
are. And sometimes you do something so, like,
just dumb that they just look at you
with a look of, like,
what am I gonna say to this guy?
They just look away, you know? So I'd
like to use the shaybo Hadith of our
our our our madrasa. We read from him.
I said I went and apologized to him
afterward. I I said, Sheikh, I'm so sorry.
You know? I'm so so stupid. You know?
This is something I should have learned from
so long ago. And I feel bad not
just because of my stupidity but because of,
you know, I didn't do what I was
supposed to do to prepare for the lesson.
But, I feel bad that, you know, I
don't want it to discourage you because,
you put in so much time and effort
to teach us and we didn't, you know,
meet you halfway in the middle.
And so he just kinda smiles and looks
at me and says,
even to realize this much is a great.
He didn't he didn't, you know? He didn't
he didn't say, no. No. You're a good
student nurse. But he said, no. You didn't
even realize that much is a great We'll
take what we can get inshallah.
We'll take what we can get.
If
you're thankful for what you have, Allah will
give you more. So that I was commanded
to be humble,
and and and and and and for for
all of us to be humble until
one person
doesn't boast,
over another,
and one person doesn't feel so big that
they can, take the right of another person,
through their strength or through their own feeling
of their own power,
from another.
So Hadith al Sahih Muslim.
Now as a as a kind of a
side note,
the
the humility that's being talked about here is
in terms of what a person's station is
with Allah subhanahu wa ta'ala.
But the sunnah of how to deal with
people who themselves are behaving arrogantly
or people who are doing things openly
that are wrong. One thing is somebody struggles
with some something they set their alarm to
ring, like, 5 times for fudger, but sometimes
they still sleep through it and it's difficult
to struggle. That's one thing that stuff may
go off for me, whatever.
That's one thing. One thing is like a
person is, I'm gonna do this and that
and x y z, how I'm thinking, and
I don't
care. I don't care, you know, this is
what I do. Who cares, you know, whether
you're gonna stop me or whatever.
Those type of people who do what's wrong,
and they don't care, and they don't try
to hide it, and they're being arrogant about
it. Or those type of people who are
made arrogant
because of money or because of certain things
that they were given by Allah and they
know thank Allah for what they have rather
than they attributed to themselves.
To act humble in front of those people
is completely harm.
Now what's harm is that you say I'm
better than that person. Maybe Allah give them
hidayah, they'll become good people one day. But
to act humble in front of them is
just making them worse. It's a it's a
saying of the,
or
or that whoever is humble in front of
a rich man,
that person 2 thirds of his deen has
already left him.
Meaning what? That if you respect a person
because of their money. One thing is they're
saying, you know, you know, Hanifo's a super
wealthy person, you're not gonna roll up to
him and be like, yo. What's up, man?
What's up, Kufi? You know, stuff like that.
You can't talk to Imam Hanifa. Like, that
means he makes katab al Qur'an every night
into and
he revived like the the the the the
the the the the the the the the
the study of and
he revived the the the study of, of
and he has so many.
You can't just do that just because he
has money. But we're saying somebody who is
a big shot, you know, acts like a
big shot to be treated like that just
because of their money, to treat another man
as a big shot just because of their
money, it's already,
you know, it's already taken away 2 thirds
of a person's deed. And like that, there's
so many hadith that have to do with
not honoring people who are committing fiscal or
openly committing sins
without any sorrow or without any,
even hesitation or any shame about it, or
people who are tyrants,
people who are, like, corrupt leaders and things
like that.
In fact, those people to be hard when
you talk to them, back to them, and
to show your, to show your own dignity
when you,
when you speak to them.
Those people, this is, this is actually like
a form of to them.
And,
you know, there's certain, you know, occasions like
that like Sadah, Abu Dujana, or alayhi wa
ta'ala, who mentioned this hadith when we were
again, when we mentioned this hadith when we
were,
when we came to Jumaa Sotba,
and and, you know, the Rebbe saw the
son offered the sword, said, we'll take it
with his and he took it. And then
he he, he
took the sword and he walked up and
down in front of
swag you know, swaggered up and down in
front of them, ranks of the Muslims with
the sword in his hand, like as if
to show off that I have the sword.
And the prophet
said to him, Abu Dujana, if, you know,
if you,
did this in any other time and place
or circumstance, what you're doing right now, you
would have been the most hateful of people
in the eyes of Allah ta'ala.
But now this day you do it, and
you're the most beloved of people in the
eyes of Allah ta'ala.
Why? Because the, the enemy who's coming and
and and pulled their swords out and took
out their spears
and and strung their
in the name of Lat and Arsa, and
Humbal are standing in front of you in
a a line, and there's like 3 times
the number of them than you, and they're
armed and ready, and, you know, you're,
not prepared by any duty or standard to
fight them, but you still show them that
this means nothing to us, you know? This
the the this means nothing to us. What
you have is nothing compared to what we
have.
This is something that is in that type
of time and place, it's appropriate to to
show your dignity, not to be arrogant, but
to show your dignity. And this is what
actually happens also is that when the ruckus
of what happens,
during the we
don't have time to talk about all of
it, but when the Muslims retreat up onto
the mountain,
Abu Sufyan stands for as if to vindicate
himself for the loss of Badr, and he
says what? He says he says that that,
one day for another,
that the dead of of of in exchange
for the dead of Badr,
as if, you know, we're even now. As
the prophet
says, no.
You're no. So he says to Sayid Omar,
say something to him. So Sayid Omar stands
up in front, and
he's, you know, so Abu Sufyan says, we
have
We have the idol that's on our side,
and you have no hubal to to aid
you. And so said, no, no.
And we have Allah.
Allah. We have Allah. You have nothing. This
and all this nonsense, it means nothing. And
so he says that our dead for your
dead, the victory of of of for the
victory of Badr, and
says to him, what? Says that your dead
are in the hellfire, then our dead are
in Jannah, and your dead are Jannah. And
how is this, like, an even trade?
This is like it's not it's not even
at all. He just made it up like
that. Now obviously, at first glance, these types
of different events that we mentioned, they don't
seem to be, like, super humble,
but those are specific times and places, and
they're the exception to the rule, and they're
a benefit for the other people as well.
They weren't the Muslims didn't say said Omar
didn't say what he said, or Abu Dujana
didn't take the sword and swagger with it
in front of the army, font in front
of the army with it,
in order to show, look how awesome I
am.
It's what? It's to show them the superiority
of what what what guidance and
superiority of what Islam and who the superior
of Deen is over falsehood
and over misguidance
and over being astray and order, and over,
over what's just a lie. And it's a
medicine to them. Obviously, Abu Sufyan went home
and thought about it.
That they said that, and he went home
and thought about it. I know this is
something that I didn't think about before. And
you'll say this, this will happen. And some
people are very touchy like, oh, if I
say something to this person about the din
or about the haqq, they're gonna get really
upset. They're not listening to me. Often times,
the people who yell at you and scream
at you the most, and, like, talk the
most garbage about you to your face. When
you say something to them, they go home
and think about it the most.
They go home and think about it the
most. Right? This happened to me. We went
to we're not gonna name there are certain
places somewhere in the East Coast where there's
a lot of Muslims and there's a little
bit of drama that goes on. So I
went into a a masjid and wanna talk
to the imam about, you know, we have,
like, a project regarding,
regarding,
halal certification
and
and and, you know, whatever standards and whatnot,
which I haven't inflicted on all of you.
One day, Inshallah will talk about it. But,
you know, I just wanna get through the
1st 6 months without getting fired or whatever.
You know? So, so I was I just
wanna talk to the imam about it. We're
not here to, like, tell you whatever. You
may have your own opinions about these things.
We just wanna share what our work is
with you. And so the brother comes out
hard, man. Comes out guns blazing.
Akima, you come up from out of state
into our masjid. You're just trying to cause
fitna up in here. I said, not fitna.
I'm
even pass judgment on your your opinions or
whatever. We just wanna share what you no.
We don't need to listen. So you argue
back and forth, back and forth for like
an hour, and like, you know, all of
his posse, you know, came up and like
surrounded us, these big guys. And so, you
know, when I start arguing something about Dean,
you know, like, I get a little hot
as well. And so the brothers with us
very, commonsensically
said, I think we need to leave now
because this doesn't look as no. I don't
care. What are you gonna do? You gonna
beat Islam out of me? I it doesn't
it doesn't work like that. So we had
our discussion,
and we went from Europe starting to I
have to call my scholars and shiks in
so and so country
and ask them what about what you just
said. Okay. It's like, you know, we made
some headway.
I was told after coming back to that
city,
a year later,
that that person, that imam, that masjid is
now, like, the most,
the most, like,
enthusiastic and zealous about, like, checking people's halal
standards, and he gives talks about the importance
all the time, and this, that, and the
other thing in his masjid. So I said,
you know, he didn't say sorry to me,
but I don't care because the job that
I wanted to do got done. Right?
Sometimes it's it's, you know,
not to be a jerk to people,
which there's a fine line between one and
the other, but sometimes it's okay to say
the hack to somebody, and don't be so
scared that they're gonna flip out because oftentimes
the people who react against it the hardest,
those are the ones who,
then then then think about it the most.
And it said, Nama was a story about
how he became Muslim is a good example
of that,
and and Allah knows best.
And so we continue Ansona Ansona, Ansona, Ansona,
Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona,
Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona,
Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona, Ansona,
Ansona, Ansona, Ansona, Ansona,
common thread is between all three things he's
gonna say. The common thread is what? That
there's that there are certain things, if you
did them for the sake of this world,
it'll sink you. But the the the the
the world of,
spiritual matters is in some ways opposite
to this world.
The world of spiritual matters in some ways
is opposite to this world. So in the
world of spiritual matters,
nobody,
nobody's money has ever been decreased by salaqa.
Now if you go to a mathematician or
even a basic arithmetic teacher in an elementary
school,
right, the local elementary schools, I looked on
the real estate, you know, on the real
estate websites,
and a lot of those mess, you know,
I'm sure they're probably, you know, under appreciated,
but they're not ranked like the highest in
the world. But even those people, if you
go to them and say, hey, if I
have a $100 and I get 50 of
it in sadaqa, is 50 less than a
100? They'll be like, yes. It is less
than a 100.
If you look at the hadith of the
prophet sallallahu alaihi wa sallam from that point
of view, it's not gonna make sense.
Why? Because the rabbi sallallahu alaihi wa sallam
is looking at things holistically.
Right? From the you'll be out of point
of view.
So there's hadith for example that, you know,
a person who,
you know, gets up and reads
and etcetera etcetera. They'll wake up and they'll
be, etcetera, in a good mood and they'll
get a lot of things done. And the
person who doesn't read the salat al fazr,
you'll wake up, kadif al nafs, in a
bad mood and, in a in a bad
state. And you might say, well, I know,
you know, also so a gym at work,
you know, he doesn't resolve the fazer and
he comes in a hurricane and go get
it and he gets the best sales at
the at the, you know, at the job
and whatnot. And so it doesn't make sense
if you look at it from just a
point of view. You have to look at
it from akhirah point of view. The person
who reads all the fajr, there's a sakinah
in their heart. They're not they're inclined to
do good in the day. They're not inclined
to do bad. If they wanna sit and
read Quran or if they want to, sit
and make vigor, the the the the nafs
is,
is inclined toward that at that time.
It's easy. Whereas if you sleep through Fajr
and you, you know,
you see the rays of the sun hitting
you at, like, 8:30 in the morning, then
you're like, oh, man. Like, you don't even
wanna you have to make up the Fajr
prayer at that but you don't even wanna
make up the Fajr prayer. You do it
because you have to, but you're not inclined
to. Actually, it's from a spiritual point of
view. If you look at this from a
point of view, none of it is gonna
make sense. Obviously, $50 is less than a100,
but the reality is what? Nobody's ever been
decreased from a holistic
point of view. When you everything is said
and done and you tally all the other
matters. We don't say tangibles because they'll be
very tangible on the day of judgment. They
may not be visible right now, but one
day you'll see all of it. It said
that sadaqah has never decreased somebody's money,
and no,
slave of Allah
has ever been forbearance with others except for
it increases them in their honor. So imagine
someone says, you know, says, like, you know,
Hamza, you're a big stupid idiot, and I
hate you. You could be like, yeah. Well,
I'm not particularly fond of you as well,
so just go get a job or you
know, you you say something like that.
Why do why not the other guy say
something funny stupid, you can not shank them,
you know, get get a good cheap shot
in. You don't block what they did, and
then pow, just get them.
Or you could just be like, oh, whatever.
You don't like laugh it off or keep
moving.
In the dunya, you know, you lost the
opportunity to get the guy back. But from
a holistic point of view, what? You've never
been forbearance with people except for it increases
you in honor. Your honor increases.
Nobody has ever been humble for the sake
of Allah ta'ala except for Allah ta'ala has
raised that person, elevated that person in Maqam.
And this, you know, the story of the
sahaba is like completely the story of this
this hadith. And it's like amazing things. The
the the messenger of the prophet
delivers
the, letter of the messenger of Allah sallallahu
alaihi wa sallam.
It's it's it's there. It's actually there. It's
a letter that the Messenger of Allah Sallallahu
Alaihi Wasallam sent to Kisra to invite him
to Islam and to invite the Persians to
Islam and the,
the the the the Persian,
king. He has a god audacity to call
himself the king of kings even though that
is a a a a a a a
title only reserved for Allah subhanahu wa ta'ala.
And so when he hears when he hears
the the the message of the messenger,
and they used to look down on the
Arabs. There's still many of them look down
on Arabs except for someone who's lied their
hardest and lied with iman.
They salook down on the Arabs, and so
when he sees this, he commands that the
prophet sallallahu alaihi wa sallam's letter, which is
not written on paper. The Arabs didn't have
paper, it's written on parchment. Right? Parchment is
made out of skin.
And so he it has a seal of
Mubarak, seal of the messenger of Allah sallallahu
alaihi wa sallam in it. And you have
orders that it'd be ripped up and thrown
on the floor. And that the,
that the the the messengers of the prophet
sallallahu alaihi wa sallam be humiliated. So they
they they beat them up, they rough them
up a bit, and they they throw dust
at them, or dirt at them, and they
they they order that they be humiliated.
This is you're not on the battlefield here.
When you're a messenger,
you enter in with a certain,
agreement
that I'm coming to give the message
and you're gonna allow me to give the
message, you won't kill me. It's considered a
reality
in the old days ended these days still
to kill a messenger,
but he basically,
you know, basically tried to humiliate them as
much as he could without killing them. They
also can't just pull out the sword and
like
put the smack down on them either for
a, practical purposes, and b, because you came
to deliver a message, they allowed you in.
They wouldn't have allowed you in if you
were, going to,
if you were to do something like that.
And so,
what happens is they can't they can't show
them what's up, you know, in that way,
at that time. So the so what happens
is the the and it's interesting actually. That
letter is still there. There's a Christian who
was here, a minister of,
of of the,
Khosr Parvez who asked that the the
the
the the rimmed up parchment
fragments of that letter
be, collected and given to him secretly on
the side. And it's actually sewn up. You
can see it. It's sewn up. The parchment
is animal skin. So just like, Masha'a, you
know, doctor Noury, doctor Marissa saw people's skin,
you know, the, all the other
just like the only saw a people's skin.
So not the animal skin and the the
the the shredded leather is,
is is is is available,
to see.
And I don't know which museum is curated
in, but, I remember our our our Sheikh,
one of our masha'ik told us about it
and showed us a picture of it.
It's it's still there. So that that letter
a was honored eventually,
and,
b, what happens is the the the messenger
does something like amazing.
What does he do? He he takes a
piece of dirt and he just sticks it
in his pocket and, like, he leaves.
Right? And and then the the the emperor,
right, the king of kings, he goes, hey.
He goes to one of his courtiers, look,
this crazy Arab guy, beat the smack out
of him and, like, humiliate him. Didn't we?
Yeah. Awesome. Hey. Why didn't he do that?
He said he's trying to tell you something.
He said, I just took some piece of
your land, I'll come back for the rest
later.
So this is not one of those things,
like, oh, just, you know, like, get beat
up in the school yard,
day after day, and then eventually one day
you'll go to Jannah. This is something we
see in this world as well, that no
one has been
humble for the sake of Allah
except for Allah subhanahu wa ta'ala has raised
that person. And the of that again, there
there there are too many to mention.
The
Basra as well as the the the that
we've narrated from before.
And
so what happened was once, one of the
some of his companions saw him, passed by,
and he said, salam to a little kid.
Now honestly, Malek in his old age was
a very respectable and very dignified citizen of
of Basar. He's a very wealthy person, and
he was a person people respected.
He lived very long. He was one of
the longest living of that Messenger of Allah
sallallahu alaihi wa sallam's companions
in terms of one of the last ones
of them to pass from this world. So
at some point, if you wanted to be
a tabriar, you had to go meet him.
Said Abu Hanifa
actually narrates, I think 4 hadiths directly from
him.
That that he heard from him in his
when he was a young man.
When he was before the age of Balun
but after the age of of Tangez.
So,
he he lived a long life and he
was a very respectable person. So what happened
was he he, passed by, a little kid.
You know, not just like what we say,
what's up, kid? You know, just somebody who's,
like, 20 or something like that. No. Like,
actually, like, a little kid. And he's the
one who first said salaam to the kid.
And the other of his wife that the
kid should say salaam to the elders out
of respect for them, but he said to
the kid first. And,
and then he said to his companions, he
said, I saw that the messenger of Allah,
sallallahu alaihi wa sallam,
also also used to do that as well.
Meaning, Wanda Nabi, sallallahu alaihi wa sallam was
such a humble person that he used to
he used to, say Islam first even to,
like, small children.
And so
a narration,
in the sun of Imam al Nasai.
The.
And this is from the beautiful
characteristics and the beautiful,
the beautiful,
akhlaq of the prophet
that he used to go and visit the
the the the quarters of the Ansar indeed
in Madin al Munawwara.
He himself is obviously the Rasulullah and he's
a he's a nobleman of Quresh
and he's a sheikh in terms of his
age as well, and he's a ruler of
Madinah. And so but what would he do
that even the children of the Ansar, when
he passed them
by, he would say salaam to them first,
and then he would pat them on the
head.
And what does patting them on the head
mean? It's a way of saying, like, you
know, you're a good kid.
You belong. You belong here. We accept you.
We're proud of you.
And, that's something people forget about that. That,
like, people human beings crave that, and insecurity
is,
is is something that is very,
painful for a person, and it's very disturbing
for their mental well-being.
Insecurity or feeling that you don't belong. And
And so he used to do that. He
used to pack the the the the little
kids of the Ansar on the head, and
he used to make dua for them as
well, which undoubtedly benefited them. And this is
really good sunnah. I mean, whether it involves
physically putting your hand on their head or
not, I think a lot of kids nowadays
don't understand that. It's culturally speaking. So if
you do it, you know, I don't know
if they're gonna get out of it. What
you guys think is it it's good to
do just because the sunnah, the prophet sallallahu
alaihi wa sallam, ultimately he did it so
there's some pain in it. But whatever you
can do that's equivalent of that, you should
do that as well.
And this is also a sunnah of the
prophet sallallahu alaihi wa sallam, especially children who
are orphans.
That Allah
rewards a person who does that for an
orphan, you know, to say that you're a
good kid, son. You know, that that so
the kid knows that, like, there are people
that are there to look out for him.
He's not alone in the world or she's
not alone in the world or whatever. And
so this is from the beautiful of the
Rasool Sallallahu Alaihi Wasallam. The point is he
never thought he was too
too big or too,
important to do those things. If there was
anyone in the creation of Allah Ta'ala who
was,
who had a right to do that, it
was him. And even despite that right, he
salallahu alaihi wa sallam wasn't like that. And
so it's it's,
not befitting for anyone else to behave like
that afterward.
There's there's there's people in this masjid as
well that you can see this. This is
like something that they do. You know?
You see that they they have such good
and such kindness with with the children. I
don't think he's here.
Uncle.
Masha'Allah, he always does that. Whenever he sees
the small children, he always is like, you
know,
so wonderful to them. I'll let them reward
them and increase them. Insha'Allah, we also take
from that the beautiful example as
well.
It used to be that even a slave
girl,
like, even like a a slave girl,
from the the slave girls or slave woman
from the slave women of Nadina Munawara.
So imagine that in the society of before
Islam, women were not given a whole lot
of respect.
They weren't given almost any respect at all.
And, you know, that's why they used to
bury they used to bury, their infant daughters
alive because it would be a disappointment for
them. May Allah protect us and for US,
I don't know what kind of,
blackness a person has to have in their
heart or hardness a person has to have
in their heart not to love a daughter.
And there were people who used to then
cry, they used
to weep, and they used to,
they used to then
regret it as well.
But,
but that was Jahiliya.
So the Nabi salallahu alaihi wa sallam came
to that context even though Madina wasn't a
jail place, but he came in that context.
But he was so humble that a slave
girl or a slave woman of Medina
could take him by the hand,
meaning without saying anything, ask permission or anything.
She could take it by the hand and
walk with him wherever she wanted to and
say, come here. I want this, that, and
go talk to this person for me or
help me with this work or I wanna
talk to you about I wanna ask you
this or I wanna whatever.
That he was so humble,
yeah, you get lost. You have work to
do. Go go ask
Like, he he, you know, he didn't he
didn't used to do that. He was so
humble that he used to, he used to,
not,
feel himself too important,
to attend to the needs even of the
people that everyone else thought were the lowest
people in society.
And really this is the thing is that
when we treat other people with honor, all
we do is we show other people how
honorable we are, and we treat other people
with worth and with value, and we show
how much value and worth that we ourselves
have.
Describes him
that he is upright narrator and he's from
the people of goodness.
And that the narrators of Hadith have, all
agreed upon his uprightness and about his greatness
as in alay.
He once asked,
what did the Nabi sallallahu alaihi wa sallam
used to do when he was in the
house?
And,
she replied,
So this word is usually,
it's usually,
it's spoken Arabic
pronounced as. Al Asmarie who was one of
the great, linguists of the Arabic language,
he he says that that that it's word
is it's not
it's
It's
and it's what they call
the
for those of you who are Saar people,
I'm not gonna like talk about Saar because
people are gonna start rolling their eyes at
me. But, it's it's for
for the jitter,
And, means,
service.
You you would be in the service of
his family. Meaning, something in the house needed
to be done, he would be doing it.
He would do housework until what? Until,
the time of the salat, and when it
was time to pray, he would go pray.
Meaning what?
A person
a person
it may cross their mind that look, I
have so much other stuff to do or
I have the shidmat of Islam to do.
I don't have time to help the the
wife clean up or help with the cooking
or help with the dishes or help with
all this other stuff. Right? And like, you
know, if someone goes to my wife and
ask this, how's that? Help with the no.
I'm just married. I do.
I'm not claiming that I'm something that I
probably you know what I mean? I'm not.
I could pretend that no one would probably
leave me anyway because they're all intelligent people.
I try when I can but it's anyway,
the point is this is that like, this
is how the NisallAllahu alaihi was.
May Allah make
us like him by the barakah, whatever little
we have, may Allah make us because we're
thankful for it.
So what did he used to do in
his house? He used to always be in
the service of his family.
But when it's time for salat, you go
to the salat, meaning, like, okay, go serve
Islam, it's time to do that. But in
the middle, there's like 10, 15 minutes, you
can do a little cleaning and stuff have
time as well. There's nothing wrong with that
because the prophet
had time for that and what you're doing
is definitely nothing compared to what he did
in terms of importance.
And this is something I don't know if
anyone did or not. You should buy this
book. It's, like, commonly
available, especially people who know Arabic inshallah. Buy
the book and then read from it before
and afterward inshallah as well.
My wish is that there would be certain
people who come from the depths and treat
it like a like a, not just like,
oh, the kids will benefit or something like
that, but, like, treat it as something I'm
gonna learn from it as well and read
the read the hadith before the dust comes,
and highlight the words that they don't understand,
or look them up in the dictionary, and
come prepared so as to be able to
imbibe something, more than just be shocked by
the hadith the first time.
But for those of you who get this
commentary,
This is a wrong lesson.
There are 2 sahaba that have the same
name.
This the the one who marries this hadith
is,
not the Fuzari.
And Fuzari
is a a a tribe that,
lives in and
they used to be,
at one point more involved with the, rule
of Haram Sharif.
This is not the this is not the
the same one. There's another.
I'm not saying no more than
but after looking up the narrator,
in the in the
for almost like, you know, a good 45
minutes, you know, with the help of a
computer. It'll probably take 4 hours.
It seems to me this is not the
narrator of the hadith. It will appear that
the the the famous,
historian
who wrote the,
which is a
collection of
the.
According to him,
it's not the that narrates his hadith. The
is mentioned
here, he says,
Hussein bin, sorry, Abu that was, Tamim bin
Hussein.
He was the one that after the Fatharmakku
Mukallama,
sallallahu alaihi wa sallam,
the Nabi sallallahu alaihi wa sallam,
gave him the responsibility
of renewing the boundaries
of the and the boundaries of where the
Kaaba is and where it isn't.
So you see like the Kaaba, it's not
big enough. So there's a there's
like a like a buttress
at the bottom of it, it comes up
and then it comes in, and the actual
marking of what the boundaries of the Kaaba
are are marked by the outermost point of
the buttress. So all of these things he
he put him in charge of,
of of
of of renewing those markers. And so it
seems that he actually became Muslim on the
day of Fatih. So it's far fetched that
this this hadith is regarding him, whereas the
the Adawi accepted Islam much earlier. And so
there's a the story regarding then the other
thing is that the the the who's,
neither,
ibn Hajar,
in his Isaba,
nor,
Abdul Athir Nasus Sulu Abba mentioned that that
he has the the has the the the,
of
Abu Rifa'a, whereas the Addui has the of
Abu Rifa'a. Allah knows best baby. Even had
something on his sleeve that I don't know,
that would also not surprise me as well.
But, this is a small amount of research
that I could do seems to yield this
result and a lot was nasty.
But,
that he narrates that,
that the Nabi sallallahu alaihi wasallam
said 1, you know, like, I I I
came to the prophet
at the end of some process,
and and I found him giving Khutbah,
which made me the, it made me that
he was just, you know, speaking to the
Sahaba
but in a formal setting in a formal
setting. And I said, oh messenger of Allah,
a a stranger has come to you,
and he came to ask about his deen
because he doesn't know what deen is.
And so the messenger of Allah
turned to him
and,
he left the place where he was addressing
the Sahaba
and,
and he,
a chair was brought for him and he
sat down in that chair,
and,
he he said that he started then to
teach me from that knowledge which Allah had
taught him.
And then when I was done with all
of my questions,
And again, this shows the
the
the
the, the or the humility of the messenger
of Allah sallallahu alaihi wa sallam
that
he,
you know, he didn't find this as an
annoyance.
And that somebody, despite the fact that he
didn't know who that person was and maybe
they weren't somebody to be even worried about,
and that he was doing something important, he
didn't consider anyone to be so unimportant,
as to,
to not be worthy of attention.
Rather, he gave that person attention,
and that person knew. This is another part
of the what the what the shurrah write
about this hadith, is that when we talked
about this, remember when Sheikh Hashem came, and
there was a sister who wanted to accept
Islam.
That when somebody comes to you and asks
you about the deen,
that this is a deli also, you shouldn't
you shouldn't, put them off.
Especially somebody who, asks and comes and seeks
guidance. And you see that this is becomes
a practice of the prophet sallallahu alaihi wa
sallam that whoever comes and asks for guidance,
he doesn't put them off. Now this doesn't
mean that if somebody comes, you know, at
a time that you're gonna get fired from
your job or, you know, that time that
you genuinely cannot, or at the time when
the salat is in, you know, or the
salat is gonna be paid, or you're gonna
miss the salat to wear salat even than
that, that that you should talk to them,
and No. I mean there's certain times that
you can't really help,
and so you gotta do what you gotta
do during those times. But, this is a
deal that that you you also shouldn't put
this
off. Right? This is one of the one
of the the types of Ijazah that the
mashaikh give
to somebody who has completed his tambia,
and that person is at a at a
level that they can also help other people.
Right? And maybe in some continent, that's what
the the Ijazah is. The law of the
Ijazah is what? If somebody asks you about
Allah subhanahu wa ta'ala, then remind them.
And the thing is you think about, oh,
okay. Yeah. I'm sure. Why not? I'm gonna
put up a discover Islam poster in the
whatever in the community college or or put
up a dawah tag. That's not what it
means. It's a serious thing. It's a very
serious thing. It's not a small matter,
that that to remember if a someone ask
you about Allah subhanahu wa ta'ala, they should
remind them it's a sacred task. It's the
wadifa of the and
receive great and if they,
ignore it and Allah Ta'ala will bring another
poem that will replace us that will,
not be so, ignorant and not be so,
heedless about, about the sacred trust with which
Allah Ta'ala,
commissions the believers.
Before we give any 5 minutes for people
to make and make that on whatever.
Is there any questions?