Hamzah Wald Maqbul – Riyd alSlihn Sneezing Yawning Handshakes Hugs Kisses 004092017.mp4
AI: Summary ©
The importance of sneezing and yawning during the holy month is discussed, along with advice on avoiding loud noises and trying to reduce one's voice. The physical makeup of a donkey is also discussed, including his "has no sound" and "has a face that causes noise." The speaker emphasizes the importance of showing character and conduct, kissing people, and proving acceptance of kissing and love. The use of shaking hands in public settings is also discussed, along with the importance of showing faith and love. The speaker also discusses the use of the hadith of the prophet sallali Alaihi wa sallam to prove acceptance of kissing and parting.
AI: Summary ©
This is the chapter regarding the recommendation,
to respond,
by invoking Allah's mercy on the one who
sneezes and then praises Allah
and the
dislikedness
of,
doing so for the one who doesn't praise
Allah most high, and the explanation
regarding the
proper etiquette of,
of of giving these
blessings and benedictions on the one who sneezes
and how to sneeze and how to yawn.
The say it now,
who narrates from the prophet
that he said, indeed, Allah,
loves this the the that a person should
sneeze, and he dislikes that they should yawn.
So if a person sneezes,
and they praise Allah to Allah, it is
that person's right upon every Muslim that hears
and praise Allah to Allah that they should
invoke Allah's mercy upon him by saying,
may
Allah have mercy on you.
And as for the one who yawns, then
the yawn comes from Shaitan.
And
if a person amongst you should yawn, let
them suppress it as much as they're able
to,
for indeed,
one of you, when you yawns, Shaitan laughs
at at them because of it. It's a
narration of Bukhari.
So the idea is what?
The idea is that this when a person
sneezes sneezes, it's a sign of the vigor
of the body.
Person sneezes,
it's
so such a strong reaction
that it actually temporarily stops the heart
for an instant.
And, the entire body has to brace for
it. It's a sign of the vigor of
the body. This comes back to the hadith
of the prophet
that the strong believer
is,
more beloved to Allah than the weak believer.
It's better and more beloved to Allah than
the weak believer, and there's good in both
of them.
So the sneeze is a sign of the
strength of the vigor of of the body.
And a person says,
upon sneezing,
because of that. And then the person who
hears him says
out of,
out of and
out of kindness to that person because the
body literally, the entire body cringes and it
leaves its normal mode of being for just
a minute. And so it's like a dua
that Allah restore you to your your normal
and your regular state. The reason the yawn
is something that's not
that's not something that,
is praiseworthy
is what is because it's a sign of
the weakness of a person. It's a sign
of the
the the the the flagging and waning,
strength and power of a person.
And so when a person yawns,
then what they should do is a,
suppress it to the to the best of
their ability.
And that means what? By covering your covering
your mouth, not letting your
leaving your mouth open.
When a person yawns, what are they supposed
to do?
Suppress it by covering covering their mouth.
This is something I think
it's like a psychological effect. When one person
yawns, everybody else then wants to yawn. It
becomes contagious. It's a sign that the body
is weakening. It's a sign that a person
has eaten too much. It's a sign that
a person is tired. They're waning. They're flagging.
Obviously,
there's no it's not a sin.
The idea is just that a person should,
a person should
like the
the position of being in strength,
and a person should,
also display strength.
And there are many people that look strong
and inside they're weak,
But because of it, they benefit.
And,
there are many people that are strong,
but it's not because they are, you know,
somehow swanning through life, but it's because of
their having accustomed themselves to being able to
put up with difficulty
and and being able to strive
and, keep themselves together when in a state
of weakness.
1, I guess, insight toward this is that
I'm told by by nurses,
and if anyone is a nurse, they can
corroborate whether this is true or not. That
oftentimes, the worst patients are young men
because they're not accustomed to the sight of
their own blood and they're not accustomed to
going through difficulty or enduring pain. So small
things happen to them and they freak out.
Whereas, you know, women, especially women who've gone
through childbirth or really old people that have
gone through difficulty and what not, they will
go through extremely painful and traumatic things, and
they'll be able to deal deal with it.
They'll be able to keep it together. Why?
Because
they, you know, there's one thing is that
the the the strength that you have,
because the situation you're in, and another thing
is the the strength that you have,
in order to endure
pain psychologically, your endurance,
and your ability to deal with your weakness.
And so this is one of those things.
The fact that you're tired is not bad.
The fact that you're indulging yourself for being
tired or showing other people how tired you
are, that's the the issue here. And that's
what makes Shaytan happy is the the fact
that you look weak when you're doing that.
So when a person yawns, let them suppress
it let them conceal it from other people,
lest they make a show of their weakness
and show everybody how tired they are.
Nobody needs to be like self reliant and
I'm going to * now. It's not a
sin. It's just it's just a
it's something just to understand.
It's mentioned about,
it's a hadith
from
that the prophet never yawned by the way.
This is from the of the prophet, sallallahu
alaihi wa sallam, one need not beat themselves
up if
they're if they're not able to do that.
Who also narrates from the prophet
that he said when one of you should
sneeze,
they should say, Alhamdulillah,
and their brother should say to them,
or their companion should say to them,
may Allah
have mercy on you.
And when he when his companion says to
him, may may Allah have mercy on you,
then let him respond back.
May Allah guide you and may he rectify
your,
rectify your your your thoughts
or your condition.
Muslim.
Abu
Musa Al Ashari
who narrates that I heard the messenger of
Allah
say,
when one of you should sneeze,
and,
praise Allah to Allah, then for the rest
of the people, they should it's a command
that they should,
respond to that,
by saying
And if that person doesn't say then others
shouldn't say
This is something I see people do also
that someone will not say Alhamdulillah, they'll say
anyway. It's Makruel to do that.
It's a it's it's must have had to
send out to
it's recommended for a person to say when
they sneeze. If you hear them say it,
then it's even more emphasized of a emphasized
of a sunnah to say your
If you don't hear them say it, then
a person should
refrain from saying anything.
And then after that person says, you're then
it's also there's a mild,
a mild
recommendation to say what
Guide you and and and rectify your your
your such your condition.
That being said,
there's another narration.
I don't know if he's going to bring
it or not, but there's another narration that
also,
that the prophet
said
in response to the Tashmit,
forgive forgive us and forgive you.
And, both of them are both of them
are are fine fine for a person to
do or say.
So who narrates that 2 men sneezed
close to the prophet
and the prophet
gave a benediction to one of them and
he didn't give it to the other.
The one who didn't receive the benediction,
he said so and so sneezed, and you
gave him a a a benediction.
Didn't give it to me. He said, sallallahu
alayhi wasalam,
the other one who sneezed, he praised Allah,
ta'ala,
and you didn't praise Allah.
The
who narrates that the messenger of Allah sallallahu
alaihi wa sallam when he sneezed, He would
put his, hand or a cloth,
over his arms or a cloth over, his
nose in order to,
decrease or lower the sound. So some people,
when they sneeze, it's like a like a
jungle animal,
you know, is like whatever about to pounce
on its prey or something like that.
I guess that's fine. Everybody has a different
physical makeup and things like that. But the
sunnah is to try to reduce the amount
of noise that you make when you
when you sneeze,
as much as possible. And Nabi Sallallahu alaihi
wa sallam, he covered his sneeze with his
arm or with his
with his, with with with a piece of
cloth that he has. Like, so if you
have a chadar or shawl or something like
that,
it's a to
to try to dampen it as much as
possible
instead of instead of,
sneezing so loud. Obviously, sometimes it's involuntary, what
can you do? But to the,
to the
degree you're
you're you're able to you're supposed
to keep your, keep the volume down. In
general, like, making loud noises and stuff like
that is not
it's not, it's not something that in general,
it's not from the adab of the sunnah
of the prophet sallallahu alaihi wa sallam.
Their
ability to move with
grace and with,
gravity and with, calmness,
to do stuff with calmness. This is one
of the things
I got to meet one of my my
my my teachers that I read Malek Iffik
from the one that I spent the most
time with actually out of all of them
in Madina Munawara.
And he's this is one of the things
you know, you see someone after, like, 10
years
or whatever, 8, 10 years,
then,
you remember things about them. One of the
things is he completely boycotts, like, he doesn't
he boycotts, like, ever getting angry about stuff.
People do the most ridiculous things, and he's
just like, you know what? I'm not gonna
I mean, he didn't say it on his
tongue, but his speaks like that that I'm
not gonna I I refuse to just get
angry or upset about this. And he's a
person who's extremely calm and and very graceful
in the way that he moves around.
And, he actually mentioned this. He actually mentioned
this, the the hadith in which the prophet
would praise people for
for their their ability to just be chill
about everything. So yelling and screaming is like
the opposite of that that nabawi trait.
So people should be people should, you know,
try to do that as much as possible.
Even in battle, the prophet, sallallahu alaihi wa
sallam disliked it when people would scream or,
you know, make noises like that. So day
to day things,
they're probably more,
worthy that a person should try to keep
their keep their voice down.
It comes in the Quran that the the
most
the most, detestable of voices is the the
it's the Surat Luqman.
He gives advice to his son that not
to raise his voice because the most detestable
voices the voice of the, the donkey.
The donkey makes this really loud shriek and
type of noise.
That's that's what's referred to in the
the Quran.
It's actually the noise that the people in
the hellfire will make when there's screams.
Alright? The and the shahik, the donkey makes
one type of noise when it breathes in
and one type of noise when it breathes
out.
Those are not that's not something that a
person should
should generally, any trait of a donkey is
not
not something that a person,
would love to be described by. So
that being said, donkeys have some good traits.
What are what's a good trait of a
donkey? Say something nice about a donkey in.
I got nothing.
Say something nice about a donkey.
Nobody. They work. They work hard. They carry
They carry they carry
loads and burdens. They work hard.
So the idea is that, okay, there's always
something good to say about everything.
In general, though, it's, you know, the other
traits are not
the package the whole package is not something
a person should want even there may be
individual things that a donkey donkey does that's
good. There's something good to say about every
right?
And his disciples once passed by the the
rotting corpse of a pig,
and he commented
how beautiful the white teeth were. And so,
his his disciples were
flabbergasted.
Right? Because pig is not pig is generally
not a nice thing. Right? So why would
a nabi say something nice about a the
rotting corpse of a dead pig,
which is even more disgusting than a regular
pig?
Someone asked him, so why did you why
did you say that after, like, so long
keeping it? And he said, why did you
say that? He said, I know I know
it seems like pretty detestable.
I just didn't wanna say something bad lest
I've
gained the habit of just speaking ill about
things all the time.
That's also that's also problematic. A person, if
if they see themselves saying too much negative,
then they should they should check themselves
from that. It's not a it's not a
good sign. It doesn't mean that we can
you know, we're supposed to not
we're supposed to, like, the mind should, like,
forego its ability to analyze things. But if
everything you're saying is negative, then something's something's
wrong.
And in general, it's a it's a prophetic
trait also to not focus on on negativity
more than is is utterly necessary.
So can
say something nice about the rotting corpse of
a dead pig. There's a, you know, you
can always find something nice to say.
Oftentimes, when you say something nice about someone
or something, it becomes a self fulfilling prophecy
as well. It becomes a way for them
to behave dig in a dignified way. Whereas
if all you say, especially people who have
kids or people who are teachers who have
students,
Even if you're,
your your student or your child is, like,
in the moment, a complete, like, mess up,
Try to say something nice about the kid
from, you know, regularly so that they have
a way of behaving dignified.
If you don't give them any option except
for to behave badly
or to behave like a a a screw
up, then, you know, don't be surprised if
that's that's all they do. You didn't give
them any other choice at that point.
They used to sneeze with one another next
to the prophet
hoping that he would say to them, you're
And
and what he would say to them is
what? He would just skip the.
Right? What is it? You sneeze?
And said,
then the the
benediction that said in in responses,
have mercy on you. And then the benediction
that said in response to that is what,
may Allah guide you and,
rectify your state. So the Jews would would
would would would of Medina Munawara would sneeze
in front of the prophet
hoping that he would make,
that he would he would he would give
them the dua of of of that may
Allah have mercy on you.
Because they saw the the the barakat and
the prophet sallallahu alaihi wa sallam. It's not
just the Jews of Medina. It's the same
thing with the and of Quresh.
They saw the that used to follow the
prophet
the blessings that used to follow follow him
around.
Who was wrongfully enslaved.
Was wrongfully enslaved and,
because of that,
the prophet
actually purchased
him and freed him.
And he gave him the that
he said that the Salman is from my
family.
Why? Because the freed slave of a person
is considered to be like is considered to
be like a family member.
In fact, in our sacred Sharia, if somebody
dies
and the only per they have no relatives,
only a a a slave that they freed,
Or if a a freed slave dies and
they don't have any inheriting relatives, only the
master who freed them, that relationship actually has,
a, mirof in it that you actually inherit
from one another
as well.
Or if there's the the the
what you call the,
the people who see fixed shares, the fixed
shares are taken and then there's money left
over,
then the
the person who either freed the freed the
person or the person who,
was freed. They'll they'll they'll they'll they'll inherit
from one another.
And so who was the,
the freed slave
and the the mola of the prophet sallallahu
alaihi wa sallam. And one of the either
what basically, the the price of freeing him
was what? Was that the the who owned
the prophet,
sorry, the the that owned,
he said that,
so many trees date palm trees. You have
to plant them for me,
in my orchard.
And, once they start giving fruit, then then
he's free.
And so,
the prophet
planted the entire orchard. Only one tree said
this, Omar who
saw that he was
except for what? Except for the one that's
in the Omar planted.
He narrates the Hadith himself. He says, except
for the one that I that I planted.
And so he the prophet said, show me
where that tree is. And so he uprooted
it and planted another tree in its place,
and that one also gave fruit in the
same year.
But these people saw these things from.
It's just that they, you know, for whatever
reason of that every human being, you know,
has this thing inside of them, the nuffs
that doesn't allow them to accept the truth
from somebody
or doesn't, you know, allow them to accept
that somebody else is better than them or
as good as them or whatever.
Because of whatever, they couldn't accept the dean.
But there are a number of a number
of a number of,
stories like this. There was a young Jewish
boy, he was dying.
And the prophet sallallahu alaihi wa sallam went
to visit him on his deathbed, and he
said to him, say, la ilaha illallah, and
Muhammad rasoolallah
say that there's no god except for Allah
and that say in the is his messenger.
And so he looked up at his it's
also it's narrowed in the in the in
the real Salihin. We'll get to it
with regards to the adaba visiting the visiting
the dying, the sick and the dying. And
so he he he looked up at his
parents, like, as if to get permission from
them.
And so they're not they they're not Muslims.
They're they're they're Jews,
but he looks after them for permission.
And,
they say to
him
they say, obey
what he says. Right? The prophet
that that's his his his is Abu Qasim
So they obey Abu Qasim. And so he
said, laha illallah Muhammadur Rasool Allah before dying.
Meaning he knew and he wanted to. He
had love for the prophet sallallahu alaihi wa
sallam.
Because the the kind way the prophet sallallahu
alaihi wa sallam treated him. Imagine that this
is a a kid, he's not even
he's not even a Muslim.
The prophet
went to visit him,
while he was sick and he's on his
deathbed.
And his parents also gave permission
because they knew this is a good man.
He's not gonna tell him something wrong.
Whatever it was inside of them, you know,
they didn't say get lost. They said what?
They said, whatever Abu Kassan says, go ahead
and say it. And so the prophet sallallahu
alaihi wa sallam left her on that madras
happy. He said that because of my intercession,
my duas that this person, this young boy
will
be from the people of salvation on the
day of judgment. But at any rate, the
the the hadith is what? That they used
to sneeze in front of one another.
And you'll see things like that as well.
You'll see things like that happen
even here. If you show good character and
conduct to people, a person may not accept
Islam.
We also don't need to be, like, you
know, super,
super missionary mode where we're, tagging and bagging
conversions.
The whole idea of of of
giving the message to people is not that
you're going to guide lost souls.
That's what Allah Ta'ala does.
The idea is that you you and I
are given a, a sacred task to perform
on behalf of the prophet
from Allah Ta'ala.
And if we perform it, we'll be rewarded.
And if we don't, then those people will
bear witness against us on the day of
judgement. What they do with that message once
they receive it is between them and Allah
to Allah. And people act in funny ways.
You know, they'll they'll they'll know Islam and
they'll love Islam
far before they'll accept it.
And that's not something to be surprised about.
In fact, it's something that a person should
have confidence in what what, you know, what
the teachings of the d n r that
people will accept them and they'll see the
good and they'll acknowledge the good in them
whether they accept it or not.
So they there are these people they used
to sneeze in front of the prophet in
order to receive, his prayers and his his
duas.
And the prophet
when they would do that instead of saying
to them, he would say
he would say may Allah guide you and
rectify your your your your your,
your condition.
Who narrates
that the messenger of Allah
said,
if one of you should yawn,
let them
let them
put their hand on their
on their mouth,
or grab their mouth with their hand.
Why? Because shaitan enters in from that open
yawning mouth.
So a person should cover their mouth when
they yawn,
for reasons that were mentioned from before.
So chapter regarding
the recommendation of shaking hands when meeting
and,
having a happy face when meeting.
Be happy.
Don't be don't be all like, oh, I'm
like the like, whatever Jedi master of the
universe.
And, I have so much force going through
me that, like, you know,
I'm I'm too cool for, like, whatever.
That doesn't mean, by the way, that you
shouldn't be the Jedi master of the universe
with so much force going through that nobody
understands,
but you should do that. And then on
top of that, cover your halah by being
happy when you meet people. Showing them happiness
and carrying your your the burden of your
brokenhearted, like, whatever
illumination inside of you as a secret between
you and Allah subhanahu wa ta'ala.
So, you know,
just in case a person thought they were
cool, these things sometimes are if you wanna
go easy, you can go easy. And if
you wanna go hard, there's a lot more
hard than you thought there was, so
get to work.
So, yeah, the the meeting people with a
happy face,
and and kissing the hand of a righteous
person,
and,
to kiss your children.
To kiss your children. So when Baba gives
a Bajaj a puppy, then that's a sunnah.
Right? That's a sunnah of who?
Of who? Of who?
The prophet sallallahu alaihi wa sallam because he
used to his teachings are what?
That parents should kiss their children.
So don't be embarrassed if Baba gives you
puppy in public. Uh-huh.
I'm
sorry.
Out of out of kindness to them,
to kiss the children out of kindness to
them,
and to
embrace
the one who,
arrives from a trip
and the,
dislikeness of bowing or or
or lowering yourself in front of another person.
Student of amongst others.
He said, I said to Anas bin Malik
did the companions of the messenger of Allah
Did they, did they used to shake hands
with one another?
And he says, yes. He said, he responded
yes
was the one of the longest lived of
the companions of the messenger
after his passing.
So he said, yes. They used to shake
hands with one another.
When,
So in the Anas bin Malik
who narrates that when the people of Yemen,
came to the messenger of Allah Sallallahu Alaihi
Wasallam, he announced that the people of Yemen
have come,
and they are the first ones who came
with, the shaking of hands.
Sorry. He narrates that the messenger
said, 2 Muslims will not meet one another
and then shake one another's hand.
And it's it's interesting that that here the
the the
that they they shake one another's hands,
except for,
they will be forgiven. Both of them will
be forgiven by Allah to Allah before they
before that meeting ends.
But the the the here is
means,
means it's
in Sarf,
in Arabic morphology. Anyone here read Sarf?
Right? The of the
is what? Is that there's there's no file
in Mafur. There's just 2 co files. There's
no giver of the object and receiver of
the object.
Rather both parties are equal participants in in
whatever action is being done.
It's not like, you know, like, the
Zayd hit Amar. Zayd is the one hitting
and Amar is the one getting hit. No.
The the
is what is when when both shake hands
with one another. And this happens as well.
Sometimes somebody comes and shakes hands with another
person very eagerly, and the other ones, like,
you know, like, they give them, you know,
like, it's a princess waiting to get,
her hand kissed,
which is fine if you're actually a princess,
but you're not. So,
that's not a way to shake hands with
people.
The the the idea is what is that
that you should meet one another both with
eagerness.
It's hoped that if one person does it
and the other person doesn't show the eagerness,
at least the one who shakes hands properly,
that one will be forgiven. If the other
person doesn't wanna participate in that process, it's
their own
loss.
But the idea is that that that 2
Muslims will not meet one another, and then
shake one another's hands,
except for,
their sins will be forgiven
before they they leave, before they separate from
one another. So hadith of Abu Dawood. And
that's a that's a that's a pretty good
that's a pretty good deal.
It's a reason to, you know,
it's a reason to to be excited to
meet your fellow
believer and Muslim,
and and and and
meet one another with a proper level of
protocol.
Who narrates that a man came to the
messenger of Allah and
says, if one of us should beat his
brother,
or his friend, should he,
like, bow bow for him?
He said no.
Should he
stand up, embrace him, and kiss him? He
said no.
Should he grab his hand,
and shake his hand? And the prophet
said yes.
And this is interesting because
kissing and,
and, embrace
are mentioned as well here. And the prophet
said no.
Does it mean that they have the same
status as bowing in front of another person?
No.
Majority of the considered
for for a person to,
for a man to kiss another man or
to,
obviously, in an appropriate way.
Unfortunately, we live in a time and age
that that clarification needs to be made. But,
whereas in in previous generations, it's hoped that
it it it didn't.
But,
does it mean that kissing another person or,
embracing them is problematic?
No. Except for actually, Malik considered it Makru
to embrace another person.
And it's interesting that Sahnun who narrates the,
brings,
brings narrations in which it's
in which it's
indicated that
that people embraced in front of the prophet
sallallahu alaihi wa sallam and he didn't he
didn't forbid them from doing so. Meaning that
a proof that it's it's permissible. Because for
people to embrace one another is very common.
So for Malik to say it's,
it becomes,
you know, for for the practice of that.
Even the students of Malik, they found it
a little bit awkward.
And what Malik's proof was for that,
is the subject of a a a longer
fit class that we're not getting into. But
it's perhaps possible that this is also this
hadith itself as a
a a a,
a proof for that.
That the prophet
was asked should a man bow when meeting
another when he's meeting his brother or his
friend, And he said, no. And so should
he should they embrace should he embrace his
brother and kiss him? And he said, no.
That the 2 of them are mentioned in
the same siak and then afterward,
should he shake hands? Shaking hands is permissible.
The recommended form of greeting is to say
salaam.
You don't have to shake hands with everybody.
There's some benefit in it. There's some reward
in it. But the the the standard Masoon
way of meeting and and and Masoon way
of parting is to what? To say
It's not to say salaam.
It's not to say It's not to say
It's not a w w
l o l.
Okay? It's what?
We went and, obviously, we went through that
before.
So a longer hadith which is mentioned,
it's mentioned, elsewhere in its complete length.
But but the thing that was mentioned here
is what's relevant to the
chapter from
Let's see.
It's mentioned in the
of Ibn Athir.
The is a
an encyclopedia
of
the
So there are 2 there there I should
there are more than 2. There's a bunch
of them, but there's a there's a number
of encyclopedias
that
the names of the Sahaba
and whom have that are they're recorded in.
1 is the
of.
One is
the of Qadi,
Abu Bakr ibn Abdul Bar,
Abu Yusuf.
And,
Iben Abdul Bar is
at one point he's he's the Qadi of
Lisbon.
He's from Cortoba. He's a Spanish Mujadid.
I'm pretty sure Hafiz ibn Hajar has one
as well, but the name is slipping me
right now.
Maybe we can look it up, and and
and and say it later. But these are
encyclopedic,
like, collections of the the names of the
Sahaba.
The
mentions that he after the prophet
passed away,
the
lived in Kufa.
And,
he participated
in 12 battles with the prophet, sallallahu alaihi
wa sallam,
and a number of even other Sahaba narrated,
hadith from him.
So he he narrates this hadith that,
a Jew said to his
companion,
come come. Let's go to this, so called
prophet,
and they went to the messenger of Allah,
and they asked him for, 9 clear signs
of his prophethood.
Then the rest of the hadith is is
is mentioned, But he mentioned at the end
of it, they both kissed
the prophet
hand and they kissed his foot. And they
said that we
we,
bear witness that you are
we bear witness that you are a prophet.
So I I assume that the reason the
of
narrating this part of the hadith indeed,
in this chapter is to prove that it's
permissible to kiss,
the hand of, of another person.
Although I would,
I I, you know, I would think that
the from the there would be somebody who
would come back and say, yeah. But kissing
the feet is mentioned as well, and that's
not
not a normal thing. So it may be
just for the prophet
and, you know, the bait the debate is
longer and it it it belongs in the
books of
but the snippet that's relevant here is that
he said that we came
near close to the prophet
and we kissed his his hand.
And this was an honor and a shutoff
that the Sahaba
had, that they they had a chance to
kiss the Mubarak hand of the prophet
And kiss the Mubarik feet of the prophet
Sallallahu Alaihi Wasallam.
The arrived in Madina.
Is who?
He's the one that the prophet
had adopted
before the,
beginning of revelation.
The one they used to refer to as
Zayd Muhammad
and, Alaihi Saat waslam.
And then
when the,
when the,
NASH,
the,
aggregation of adoption happened.
The,
they they called him again, but the prophet
loved him as a son and he was
a member of the prophet
household and family.
That he when he came,
when he arrived in Madina, the, and then
was in my
when in my room. So the prophet
again, he didn't have any house of his
own. Rather, each of the
had a room that was connected to the
masjid and the and the door that enter
opened into the masjid.
So he was in my room that night
when he returned.
And so he came to him and he
knocked the door and the messenger of Allah,
salallahu
alaihi wasallam,
he he came to the prophet
and
and and the prophet
dragged and pulled him by the, by his
clothing,
and he embraced him and he kissed him.
And,
generally speaking,
one of the one of the speculations people
have made is that had he had he
been alive, he there's a chance a good
chance that he would have been the
the
uh-uh the Khalifa of the prophet
Except for he was Shahid in the battle
of Mota.
And the prophet sallallahu alaihi wa sallam trusted
him with the command of the army when
he wasn't personally there. There are number of
expeditions in the Syria that that,
that Zayd bin Harissa, if he's part of
it, he's the commander of the expedition.
And he was a beloved one of the
prophet sallallahu alaihi wa sallam. And this is
the reason also that when the prophet
passed away,
the army that he had sent out,
was under the command of his son, Osama
bin Zayed, despite him being a teenager, which
was what? It was giving the command of
his he was giving him the command of
his father, essentially.
And the reason the reason, for mentioning all
this right now is that the prophet
used to send the ones that he loved.
And and
and
and the prophet sallallahu alaihi wa sallam, you
know, he wept for him
when he when he passed away. And he's
he's the one who knows better than any
of us what the Maqam of a Shaheed
is,
but it's normal for a person when they
lose somebody or they're separated from somebody that
they love that they should weep. There's no
there's no,
there's no, harm or or
sin or even defect in that.
If a person weeps because, like, oh, why
me and all this other nonsense, that's different.
That's wrong.
But if a person weeps just because of
the pain of being separated from somebody that
you love, the prophet
wept for him.
And he gave he sacrificed
from from from himself
and from the ones that he loved and
from his own family before he expected other
people to to give and sacrifice, which is
important for us to
understand and important for us to know,
lest we when put in a position of
of authority or power, spare ourselves and put
other people through difficulty.
Everybody should give take take you know take
up difficulty for in the path of Allah
and
we lead by example and the prophet
his to lead by
example.
Said Abu Dharr al Difari radiallahu alaihi wa
sallam, who narrates that the messenger of Allah
the messenger of Allah sallallahu alaihi wa sallam
said to me,
do not at all,
hold as mean or
or hold as
of little worth or little value, any good
deed.
Even if that good deed is something as
simple as
meeting your, brother with a, smiling face.
This is the last hadith that we'll read
tonight,
from the at least.
Who
narrates that the prophet
he, kissed
Al Hassan bin Ali, his grandson.
Shayna Al Hassan radiAllahu ta'ala and who from
the people, he is the one whose face
resemble the face of the prophet sallallahu alaihi
wa sallam the most. He was very handsome,
young man. There are very interesting stories about
that when he grows up, but we're not
gonna tell him right now.
At any rate, he's a very handsome he's
a very handsome person.
And the prophet
kissed him. He's the grandson of the prophet
Hassan bin Ali
who was like a hard
tough Arab tough guy.
He saw this and he says, I have
10 children
and I've I've never kissed one of them.
Can you imagine that? A baba has 10
children. He never give puppy to anyone of
them ever.
Can you imagine that, Aisha?
Can you imagine that? It's like,
what kind of baba is that? Right? So
that's why the prophet
came to teach people. He didn't know the
prophet
taught him,
and he taught all of us.
So he said, I have 10 children, and
I've never kissed one of them. The prophet
said,
the one who doesn't have mercy,
mercy won't be had on on him either.
Allah make us amongst the people of mercy
and Allah to have mercy on all of
us as well.