Hamzah Wald Maqbul – Session 1 Riyad Al Salihin Mention of Death and Shortening One’s Hopes in This World
AI: Summary ©
AI: Transcript ©
So
before we start,
a little bit about
what we're reading.
Imam Nabawi was a master Muhadith.
He lived in,
he lived in,
in Sham
in Syria. May Allah,
you know, give them help
and give them,
you know, a break and a exit from
the difficulties that their people are going through
right now,
and all of the Muslims in the world.
So Imam Nawawi was a an interesting person.
When he was a kid,
he
his father sent him to go learn Quran
like basic deen
from the teacher,
and the teacher found him to be a
really good student and kept teaching him, kept
teaching him. And then one day, his father
pulled him out of class. His father was
a small time businessman, so he opened a
shop for his son, and he put his
son in the shop. So when his teacher
found out, okay, his kid's not coming anymore,
he's really intelligent,
he went and
found,
Imam Nawawi's father, and he pleaded with him
to let him keep studying.
And and he said to, Imam Nawawi's father
he said, look at him. So they went
to visit his shop, and he's sitting in
the entire marketplace is doing business. And this
kid is just sitting and reading Quran, And
his shop is the only one that nobody's
doing any business in that shop. So he
said to his father, he says, he's not
cut out for this work. Allah chose him
for some other work. So just let us
take him and teach him, inshallah, we'll do
something good.
So he studied, studied, studied until he very
rapidly excelled
all of the, knowledge that he could gain
from being in the village from his teachers
in the village, which is still a lot
of knowledge in those days.
And after that, he was then sent with
a recommendation letter of recommendation from his
to the the great ulama of Damascus.
And,
he rapidly learned the knowledge that the had
over there, and he was given a very
high, a position
amongst the at a very young age.
He was made from amongst other honors he
had. He was the the sheikhul hadith of
the Darul Hadith of Ashrafia, which is a
a classical seed of
learning,
in hadith
in Damascus.
It's the same place that,
later on, imam Subqi would be,
would would sit and before before him,
Ibn Salah, who is considered to be like
the father of the modern field of a
Surah Hadith.
And so,
it's
it's a very great level of that he
that
he reached. Not just in hadith,
not just in Shafi'i fiqh.
Amongst the, he was considered to be basically
after Imam al Shafi'i himself. He's considered to
be the most important,
of the Shafi'i Madhub after Shafi'i himself, and
his own recension
of the is considered to be authoritative,
to all the after him. He wrote books
in.
He wrote, books in Usul. He wrote books
in almost every,
in almost every field of Islamic learning that
are considered authoritative,
and he died very young.
He died very young. He died
essentially around 40 years, maybe a year or
2 more, a year or 2 less. But
I think he died actually before he reached
the age of 40.
He never married.
He's one of the few olema they never
married, and really the reason he didn't marry
is because he was just
busy teaching, learning, writing.
That's all he used to do. He used
to just,
just be engrossed in ilm, the number of
books that he wrote. I mean, he wrote
very long, lengthy works that are considered authoritative.
It's not like nobody else wrote works in
those topics. The only reason his books are
still studied is because they're the best in
the fields, all of the fields that that
that he wrote.
And he was a man of great piety
and great taqwa,
to the point that, you know, it was
once said that he
he gave a fatwa that thief,
the ruler, the emir of Damascus wasn't happy
with.
And so the emir, when he,
asked, you know,
who gave this fatwa? He, flew in a
rage and said, bring this person to me,
have him brought to me.
And,
you know, what he said actually to be
to give the full story, he said, that
this person who gives this fatwa against us,
revoke, you know, fired him from his job
with the government,
because many of the imams were, paid by
the, by the government. And They said he
well, he doesn't take any money from the
government. He doesn't have a job. He teaches
for free.
Okay. Go burn his house down. Well, he
doesn't have a house. He just lives in
the Masjid.
Okay.
And then a number of things like that,
you know, they he wanted to harm him
by damaging his dunya until he realized this
person has no dunya in the first place.
And so he finally says, have this person
brought to me. I'm gonna teach him a
lesson. And so they have Imam Nawawi brought
to him, and he walks straight into the
court of, of the emir
and, without any, any,
sort of, like, hesitation.
He walks straight to the emir, and he
basically tells him,
what's up and tells him why the fatwa
is wrong and, you know, exhorts him to
stop being a corrupt person and to straighten
his ways
because, if he keeps doing this, he's going
to go to Jahannam.
And he just gives his exhortation, and he
walks right out. And the other who are
present there, they asked the king, they said
that why
you didn't do anything to him, you were
gonna kill him, you know, why didn't you
do anything to him? He said all these
things and you never did anything. And he
said to the other, they said that this
is a person he said to the the
other, this is a person who fear god
fears god and is is a sincere person.
If your and your class were like his,
I would also listen to you when you
spoke to me.
So he's a very, like, extraordinary extraordinary figure.
And to the point where they say when
he was dying,
when he was dying, he told his students,
and his followers not to build a grave
build a building over his grave because the
prophet forbid it.
And, you know, what do they do once
he died? They made a building over his
graves, like the first thing they did. And
so what happened this is one of the
miracles of Imam is
that a tree started to grow, a small
sapling. It grew very quickly actually.
It started to grow. It grew very quickly,
and its branches broke the walls of the
outside of the grave and the ceiling of
the grave. And 1 night, lightning struck it,
and it set the entire building on fire.
And the the ruins of that building around
his grave, they're still there. And, unfortunately, this
is one of the very sad things about
the, you know, one of the many sad
things about what the situation in Syria is
right now. It's in the village of Noah
that he's he's Nispah is toward where he
was born and grew up. He was also
buried there.
That tree was there until very recently.
You can see the charred remains of that
tree.
And,
one
of the groups, they actually blew the tree
up,
which,
yeah, they bombed the entire the entire, which
I don't understand what the point is because
there was nothing built over it anymore. It
was already destroyed.
And the tree was, kind of like a,
you know, it was a like a sign.
It was a miracle of the sunnah that
the prophet looked someone followed the sunnah of
the prophet
and this whole story, if we had told
somebody, they wouldn't have believed us because this
is the entire western mindset when the intellectual
training that the the west gives to you
is to assume everybody's a liar.
Whereas our entire system is what? It's based
on trust. It's based on someone being
a and the the being accepted, the
being accepted.
And so what will happen is invariably after
the years go by,
that that thing is not gonna be there
anymore. And so people, because they have a
lack of material evidence, they'll say, oh, this
is also another story that they just tell.
And somebody must must have made it up
because nobody, you know, this something like this
could never happen, but it did happen.
Allah
forgive us, you know, the disrespect of the
and the disrespect of our,
our tradition.
It's sometimes more dangerous than than than the
other things that we worry about. But, this
is.
So he wrote 2 books for the common
people.
Like, every book of his is a hit.
It's just he just, you know,
throw the ball from half court and swish
every time. So the 2 books he wrote
for the, they're also hits like
like the books he wrote for the.
And one is called the. It's a book
basically about everything a Muslim, a normal Muslim
would do in their in their lifetime.
So, you know, but it's not like a
sick a sick book is like, okay, if
you do this, your salat is invalid. If
you do this, it's,
Makru. If you do this, it's kind of
very technical list. You can't really,
put together how you're supposed to pray from
that. Whereas a normal person wants to know,
okay, how, you know, what do how do
I say at this point? What do I
do I say at that point? What should
I remember? What are the sunnahs that I
can practice? And so he wrote this book
regarding, like, all the things a person will
do starting from
starting from a person's,
basic beliefs and from a person's,
their,
purification, salat, the 5 pillars, going into how
you get married,
how you how you wash a body, how
you uh-uh you know read the etcetera
etcetera and a lot of these things
even many of the Imams, they keep this
book, the with
them because,
otherwise, they won't know how to perform a
marriage or they won't know how to perform
a or something like that. It's a very,
like, really good book
And so that's one of his books, and
it's written according to the the
And then the other book he wrote was
this riald al salihin, which is a book
where that's about your actions on the outside.
This book is about how you know, shaping
your heart on the inside, how your heart
is supposed to be,
you know, if you're if you're to be
a true Muslim.
But again, it's written with a an approach
that, you know, it should be practical for
a a common person, for a common man.
Obviously,
everything that,
the right, it's deep. So even when they're
trying to be simple, there's a lot more,
you know, to every word,
than than first meets the eye. But, this
that's we wanna have on Fridays.
This is something a reading of this book
that I started. I started in Seattle in
1 Masjid, then then it went to another
masjid, then it went to a 3rd masjid,
then it was in the south side of
Chicago for almost 2 years, and now we're
starting here. So we'll start from the second
half. I completed the first half of the
the reading of this book. We'll start from
the second half and if we finish, we'll
do the first half again. This is a
this is not a a talk. So I'll
try not to do so much yelling and
screaming and kind of dramatic,
you know, demagoguery.
But,
better for everybody who wants to attend, that
that you bring you purchase a copy of
the and you bring it with you. You
make notes notes for it. For those of
you who speak Arabic, inshallah, we'll go through
the the the the issues of and,
the grammar and the morphology of the words,
and the you know, the the strange words.
What do they mean? Where do they come
from? And for those of you don't who
don't speak
Arabic, you know, there are translations available. There's
a translation that comes out of South Africa.
I I prefer it over the Dar es
Salaam translation, but only barely. I don't think
either of them are super adequate, but then
you can keep your notes in that that
book as well, because a person,
if not for any other reason, the Nabi
whoever
leaves his house
seeking knowledge.
Whoever leaves his house,
seeking knowledge with intention of seeking knowledge, that
person,
will be considered to be in the path
of Allah.
You will get reward as if he's going
out risking his life in jihajf,
until he goes home. And that's a that's
a great reward that a person a person
should wish for from Allah. So bring your
book, come, listen, record, write the notes down,
come even if you're tired or if you're,
otherwise disposed to do something else. It won't
be that long
of a dars, and trust me, there'll be
a lot of benefit. Yes?
So this is Dalir al Salihim. This is
a commentary on Real al Salihim. For those
of you who read classical Arabic and want
more information, you can buy this. Ibnu Alan,
he's a great Shafi'i scholar. He's a student
of Ibn Hajar al Haytami. He wrote this
commentary on the,
on the. It has more information in it
for those of you who are interested,
And that's something also. It's a very, it's
filled with a lot of very good and
important information, as well for those who wish
for more. There's always more.
You want to seek knowledge, there's always more.
Behind every lake, there's an ocean,
alhamdulillah. So
inshallah, bring your books with you and make
the intention to learn. I guarantee you,
this book, Rial al Salihin, is the most
easily found book in the Masjid in America
after the Quran itself, and everyone underestimates the
book. Nobody's ever read it. Nobody's ever read
it. I this is my Tajiriba, Ilham inshallah
except for very few people. Very few people
have actually opened it and bothered to read
what's inside of it.
And every time whoever sits in the dark,
where did you get that from? What book
is that? As I told you, it's the
same rial al salih. No. No. It must
be. It's the same rial al salih. It's
been sitting there the whole time. So nobody
ever bothered to read it, inshallah. There's really
a minister treasure.
May Allah
enrich us from it.
So we start.
This is a chapter regarding the mention of
death
and the mention of,
of
of
shorting shortening your your hopes in this world.
Yes.
And so this is something that I mean,
people in America are very, like, allergic to
negative type things. Everyone wants to be reinforced.
Nobody wants to be made afraid of something.
Nobody wants to and when you tell them,
decrease your hope, you're supposed to increase your
hope. I mean, otherwise, why would we elect
Barack Obama? Right? It's because we want hope.
Right? Your hope isn't Allah. Your hope isn't
akhirah. Your hope is not over here. Your
hope is over here. You will be very
disappointed in this life, and you'll be like
a 100 times more disappointed in the akhirah.
And this is actually one of the values
of the sunnah is that you don't put
a lot of hopes in the dunya. InshaAllah,
you do what you're going to do, you
do your duty in the best way possible.
But when you think of your good future,
that good future should be in the akhirah.
You don't think about it in this dunya
because this dunya, all kind of crazy things
can and will happen.
And and, you either learn that lesson the
easy way by hearing from the prophet sallallahu
alaihi wa sallam and accepting it, or you
learn it the hard way by investing your
hopes in the dunya, and somehow or another,
it'll be pulled away from you if no
other way than by death.
And this is something that, you know, it's
something that never fails to astonish me how
people don't believe in Allah and His Rasool
sallallahu alaihi wa sallam,
invest so much in this world, so much
in this world only to die one day,
and it's all lost. It's all, you know,
it's all grabbed out of their hands. And,
really, they're they're they're left looking silly, and
they're left with nothing.
Allah most high says in his book,
Every soul will one day taste death,
and you will not be given,
other than the reward for what you did
on the day of judgment. And on that
day, whoever is pulled away from the fire
and entered into Jannah, that person will be
successful.
And this, the life of this world is
nothing except for the stuff of delusion. It's
nothing but the stuff of delusion. We have
one goal, which is that you shouldn't go
to the fire on that day. All other
things are secondary.
All other things are secondary. Your hopes and
dreams that you pin on other stuff, if
it happens, great. If it doesn't happen, it's
not a big deal. That's the that's the
that's the the the you know, you keep
your eyes on the prize, that's the prize.
Allah most high says in his book
No soul knows what it will earn tomorrow,
and no soul knows which land it will
die in.
Person has a 100 different plans. There are
many people,
There are many people who thought they're gonna
come to America, they're going to make money,
they're gonna go back to their home country,
and now they're buried somewhere out in the
county and their children are going to ISNAA
conventions. It doesn't happen that way. Allah ta'ala,
you know, he will
send you where he wants to send you,
when he wants to send you there, and
more often than not, except for very few
people that are the exception, the rule is
that it's much quicker than a person thinks.
And everyone thinks this applies to someone other
than them, and, you know, so did all
the people who are right now in Arlington
Cemetery a couple blocks down. They all thought
to, you know,
except for very few of them thought it
this applied to someone else. And, you know
yeah.
Right? That this,
quatrain written on on on a headstone. That
old person who's standing on my grave, don't
think it's, strange, you know, what's happening right
now. Because yesterday, I used to be like
you, tomorrow you'll be like me.
It's the it's the way of the world.
This is the
the believers that when the
appointed time of death comes for,
people, they will not,
delay it by any measure of time nor
will they be able to move it up.
Allah most high is saying that the first
lesson a person
learns
is that you're going to die one day,
sooner than you think.
And then the second lesson a person learns
when they come to peace with the first
one is also you won't die before your
time either.
So I know some people have been through
some really strange scenarios, and they just kind
of walk away from it. And, you know,
you learn that lesson as well.
And it's a good lesson to know and
keep in mind because it's an antidote to
cowardice.
Allah most high says,
Oh you who believe, do not allow your
wealth,
or your children
to distract you, to distract you from the
remembrance of Allah subhanahu wa ta'ala. And whoever
allows that to happen, those people will be
losers.
Those people will be losers.
And spend forth from that which we have
provided for you before a day comes
or before the time of death comes,
and you will say or a person will
say,
oh my lord, was it not that you
had just given me a little bit more
time, delayed my time of death just by
a little bit so that I could have
given out in sadaqa and I could have
been one of the righteous? And Allah then
says he says that Allah will not
delay,
any soul its appointed time of death, and
Allah knows well that which you would have
done. This brings up another issue.
The question comes is that if we do
a finite amount of sins or a finite
amount of good deeds in this world, why
is it that a person will be in
jannah forever? Why is it a person will
be in jahannam forever? Why is it that
somebody,
Allah gives them a long life, and somebody,
Allah gives them a short life? The reason
is Allah gives every person just enough life
in order to see what they would have
done.
Once a person reaches a certain point that
they're at equilibrium,
that their life is where it's going to
be, and if Allah gave them another 1000
years, they would still have been that way.
If they were good they would have been
good for the next 1000 years, if they
had disbelieved they would have disbelieved for the
next 1000 years. That's when Allah Ta' takes
a person away.
He knows when He gives a person life
and when He takes it away. He knows
when a person will be
judged according to, according to that time, that
that situation, and that how that they're in
when Allah Ta'ala takes them away. Why? Because
Allah Ta'ala knows that that point at that
point, Allah Ta'ala knows that that person will
be in that state forever,
had they been given the chance. And, so
that's why Allah Ta'ala doesn't you know, a
person who wants more time and said said
I would have done this, I would have
done you wouldn't have done anything anyway. That's
why the person is not gonna be given
that chance and even if they're given that
chance, it would have been a waste of
time anyway.
Allah until when,
death comes to a person and he says,
oh my Lord, return me.
So that I may
do good and do righteousness,
with all the wealth that I left behind.
And Allah says, no.
He says, no. And this thing that a
person will say on the day of judgment,
it's just something that the person says, it
has no benefit at all whatsoever. When they
say that, afterward, Allah will allow them to
say certain things.
People will be given,
permission to speak and when they don't get
permission to speak, they won't be able to
say anything. Allah Tawl only gives permission to
people to say these things, that, oh Allah,
if you gave me more time, I would
have gone back and do this, that, and
the other thing. He only gives them the
permission to say these things as a punishment
to them because these words are not gonna
benefit them at all.
All of these is words that they're saying.
It's not gonna have any,
benefit.
And what is after after that after that
point when a person dies and says these
things is what a barzakh is
a barzakh until the day that they will
be raised up from their graves. Now the
word barzaf is an interesting word. Barzaf is
a word of Persian origin and it means
a barrier between two things. It's possible that
it's actually a cognate of the English word
barrier and I don't have to think about
this issue but it's quite possible as well.
But
Barzakh is the name of a universe that
exists physically in the same place as this
universe, this haddunya
exists.
But the rules of the natural law of
that universe are the rules of the akhira.
Right? In the akhirah, there will be certain
things like a person cannot die. There'll be
certain things that a person's spiritual state that
they have,
which is hidden inside in this dunya, it
will be manifest outside.
There are deeds that a person does in
this dunya and the akhirah, they'll have physical
form. The recitation of the Quran will come
in a physical form of a person, the
fasting of the person who fasts will come
in a physical form, The kinship bonds will
come in a physical form. All of these
different things that are all inside or all
in the world of meanings that we don't
see physically in this world, all of them
will be able to visit you in the
barzakh.
The other thing that's there in the barzakh
is that your person
is made up of one of several different
parts.
You have a physical body,
you have a a, and you have a
spirit. Right? The spirit itself is made up
of several different parts. There is one part
of the spirit which is the same as
all living things. Plants have it. Animals have
it. It's what makes
dead flesh animated. It's what gives a person
life. One part of it is something that's
in common with what the angels have. One
part of it is your own identity. That's
what we call the nafs. The nafs and
the are actually the same thing. Right? The
nafs is the the part of a person's
spiritual makeup which has to do with your
personal identity, who you are as a unique
individual
whereas the has to do more with it's
a it's a reference to the the more
angelic part of the spiritual identity a person
has. What happens is all the spiritual parts
of a person and all the physical parts
of a person, they'll be separated and this
is a thing that Islam teaches that the
person is only whole when the spirit and
the body are together. This is why on
the day of judgment, it'll be yom albas,
a person who actually be physically wrecked resurrected.
They'll be physically resurrected. We don't believe the
used to believe in they're obviously,
not ahlissunur, jama'a, and the ulama'a refuted them
and this is something goes completely against the
text of the Quran and the hadith of
the prophet sallallahu alaihi wa sallam. They used
to believe that the resurrection on the day
of judgement is, it's completely spiritual. The Ahlul
Sunur Jama'a, if you read the hadith of
the prophet salallahu alayhi wa sallam,
it's very explicit, it's very clear, it makes
sense also that a person is meant to
be what? A person is meant to be
both the physical form and the
spiritual form. In fact, both of them are
going to be increased on the day of
judgement and the akhirah to the point that
it comes in the hadith of the prophet
sallallahu alaihi wa sallam that people's bodies will
be bigger in Jannah. Why? So that they
can experience and feel the pleasure more.
And people's
bodies will be increased and bigger in the
hellfire
so that they can
experience the torment more.
And spiritually a person will be given certain
abilities that they're not able to
have in this world. A person will be
rid from sicknesses, spiritual illnesses and sicknesses before
they go into Jannah
and they will be
able to perceive what's around them more. And
so that the the torment both of the,
of the fire and the enjoyment of the,
of Jannah, they're increased. This is what this
is what's the meaning. Right? Uh-uh,
this is the meaning of the surah,
the bone crushing fire.
What will explain to you what is that
bone crushing fire
the fire of Allah Ta'ala that is kindled.
The one that burns all the way to
the heart. It's not talking about the physical
heart only.
The physical heart is a part of the
body like any other part of the body.
The burn that goes to the heart is
that the heart is when it's referred to
in the Quran is is talking about part
of a person's
spiritual makeup.
It's a part of a person's ruh and
it will burn all the way to there
and you'll be able to a person will
protect
all of us, a person who's burning in
the fire will be able to perceive the
spiritual punishment
in the fire more than they would have
been able to with what they're given in
this in this world.
So that's what Allah subhanahu wa ta'ala says
that that person will say this word
that, oh, I wish I could go back
and do this that and the other thing
with with all my money,
but it's just a word that that that
they're saying. There's not going to be any
effect from it and after that they have
to be a contender with this barzaf, this
intermediate spiritual state,
until they, until they're raised again physically.
And that barzaf is what? It's going to
be like a sneak preview or a taste
of
what Allah Ta'ala has in store for the
person in the hereafter
except
what the the body the death is what
is the separation of the physical matter from
the spiritual matter, so the torture, the torment
that's going to be in the grave or
the benefit and the, blessings that are going
to be in the grave for the righteous,
those are going to be, purely of a
spiritual a spiritual state. And this is something
that will happen to be people will be
their souls will be tormented. People will, you
know, you see that. I don't know. There's
some doctors over here and things like that
that see people die.
You see that certain people take death a
little bit better than others. Some of them
is literally like the angels are like a
hadith of the prophet sallallahu alaihi wa sallam
that the believer, the process of death for
the believer is what? It's like taking a
hair out of dough. It's it doesn't affect
the dough when you pull the hair out.
Right? The the the process of death for
a disbeliever comes in the hadith of the
prophet sallallahu alaihi wa sallam is what? It's
like taking a silk a silk silk handkerchief
and pulling it over thorns.
It it just totally breaks the person up
spiritually because they just don't want they cannot
accept that they're gonna go, but it's something
that will that will happen anyway.
And Allah Ta'ala, insha'Allah make all of our
death insha'Allah
a
good ending. So that day when the trumpet
is blown, meaning one the time for the
world to end happens,
then there will be no there
will be no nasaab between people. And this
is something that the Arab used to pride
themselves on
their their lineage,
on their tribe, who is the son of
who. I mean Arabs don't even Arabs don't
have last names. They see people are the
same way except for maybe Gujaratis. Right? We
don't have last names.
We we are so and so, the son
of so and so.
Right? And so that's why we're talking about
this earlier. A lot of people when they
come to America, you know, one person's last
name is this, the other person's last name
is that. They're they're brothers. It makes it
complicated when you get visa paperwork and do
they ask if you're brothers, how come you
don't have the same because we don't do
last names. Just whoever filled out whatever on
the paperwork, right? A person's nasab is really
important. There will be no ansab on that
day to the point where Imam Syuthi writes
in the tafsir of this,
of this ayah,
that,
in this world,
the in Jahiliyyah, people used to stick out
or and even in Islam, people used to
stick up for one another. This is my
son, this is my father, this is my
cousin, this is my this, this is my
dad. The meaning of laam sabah baynahum is
that on that day, if a person knows
that they can take a haq from their
father or from their son or from their
children or from their relatives,
and it will decrease their punishment and it
would even if it will increase the punishment
of their own relatives, they'll be happy to
do so. Meaning literally,
even in the smallest way, a person's
nasaab will be completely worthless on that day,
for the people of fire. This is not
for the people of Jannah, however.
It comes to the hadith of the prophet
sallallahu alaihi wa sallam said, Nur radiAllahu ta'ala
Anhu, when he was Khalifa, he actually proposed
marriage. People don't know this many people don't
know this Thursday. A daughter of Sayeda Ali
and Saidah Fatima, her name is Gunkasoon Bint
Ali
She's a full sister of Hassanal Hussain.
Is a very large age difference between them
and it's not like a normal, marriage proposal.
So Sayna Ali radiAllahu anhu, he says, it's
you know, like, this strange I'm not like
saying no for you I would do anything
but just tell me why?
Why why are you proposing marriage? And he
said that because I heard the Messenger of
Allah salallahu alaihi wa sallam say that on
the day of judgment
no one's lineage will benefit them except for
my lineage and nobody's in laws will benefit
them
other than my in laws.
Meaning that what? This is the the
the the part of the the shafa'ah of
the Prophet sallallahu alaihi wa sallam, part of
the honor Allah Ta gave to Nabi sallallahu
alaihi wa sallam.
That's for the people of righteousness inshallah. So
if you're related to a righteous person and
you are a righteous person you'll benefit from
it but from the kuffar it's not going
to be like this is a description of
the people who are gonna say oh send
me back. Right? So obviously, they're not doing
good when they die.
They're not going to they're not going to
honor any kinship ties between them nor will
they be able to ask,
one another for any benefits or any favors
because no one's going to be in a
position to help anyone.
So
that day, the only thing that's gonna help
a person is what? Is that that person
whoever's
scale times are heavy with good deeds, that
day they'll be successful. It's the only thing
you the only bag you're gonna pack with
you when you go into the grave.
And you know even we mentioned, Masha'a, that
the relationships
of the righteous will benefit one another
but it's only secondary. If you didn't have
iman with you it's not gonna help at
all.
This is one of the things one of
our masha'ikh, the masha'ikh of our masha'ikh, masha'Allah.
Mawlana Asha Fali Tanuih,
he was one of the great Muhaddithin Fakihabi
Indian subcontinent. He wrote over a 1,000 books.
Most of us will not even read a
1,000 books. And his books are some of
them are short, some of them are quite
lengthy. We're a very
important figure in the intellectual life of the
Muslims in the Indian subcontinent.
One of the conditions he used to take
for, one of the conditions he used to
set for taking somebody
for
apprenticeship for spiritual training is what? Is that
he made him sign a paper saying that
you recognize
a number of things. The conditions are all
very interesting. Maybe some other time we can
discuss it. One of the conditions he set
was what?
Is that you
accept and you,
admit that
the only benefit you're gonna get out of
Islam is by what you do. Don't expect
that what I do or what somebody else
does is gonna benefit you on the day
of judgement. It's only what what's gonna benefit
you is what you do. If you get
some help from other people on that day,
alhamdulillah.
But, don't, you know, go through this and
expect that, oh, I'm friends with all the
saliheen and gonna general them as well. It
doesn't work that way.
So that day what the only what's the
only thing that will help a person is
the person whose scale pans are heavy with
good deeds, those people will be successful. And
whoever's
scale pan is light with good deeds, meaning
they have very few or no good deeds
at all, Those are the people who have
lost themselves, they're the losers who lost themselves
and they will be eternally in Jahannam.
That their faces will be
uh-uh burned
uh-uh
in the nar.
That their faces will be burned in the
Nar. And
this is not a
this is not a
a a a metaphor. This is haftaita. It
comes in the hadith of Sahih Muslim,
that literally the face of the Quffar will
be burned out, will be erased in the
fire. When a person will toil,
in in anonymous pain and misery,
in the fire and Allah TAO protect us
from it. I mean it's an important thing.
People don't think people don't really take it
very seriously.
They're more concerned about their money or their
you know, other kind of what people think
about them in the community or blah blah
blah. That day,
this is going to become all very real.
Uh-uh. That and those people will be then
those people will be grimacing, uh-uh,
and
bracing themselves in the fire.
Then the Angels will ask them, didn't sign
didn't the signs, of Allah subhanahu wa ta'ala,
weren't they read to you? Or Allah will
ask them, I should say, weren't my signs,
read to you? And you were at that
time saying that this is all a lie?
Allah further continues in Surat Al Mu'minoon.
Uh-uh that he he that
he will ask them or he will ask
those people how long did you tarry in
the earth?
It will be asked at that time,
of the of the people of the fire,
how long were you in the world
in terms of number of years? Because this
is a chapter regarding mentioning death, and this
is a chapter regarding shortening one's expectations or
hopes in this world.
Sorry, uh-uh, Obama. Right? Shortening one's hopes.
How long were you in this world
in terms of numbers of years?
They'll say, oh, we were only there for
a day or part of a day. And
then Allah says, go ask the the ad
Din. Who are the ad Din? Right? Go
ask the counters. Who are the counters, the
angels who have been writing your deeds down?
Go ask them how long you were there.
It wasn't a day or 2, you were
there for so many years. But then you
gilabdil Nadar Despite that Allah Ta'ala will still
say that you only
stayed there for a very short amount of
time
if you only had known at that time
that it was only a very short amount
of time that you stayed. And then you
ask them the question, did you think that
we created you just as a joke and
that you weren't going to? Return to us
one day.
And then Allah Subhanahu wa Ta'ala he asked
that they should
humble
their hearts to the remembrance of Allah Subhanahu
Wa Ta'ala,
and and humble their hearts to that which
was revealed of the Haqq, meaning the Quran
itself. Humble their hearts in front of the
book of Allah, and that they not be
like those who were given the
book before them.
Meaning like the Yahud and the Nasara.
And
they then started behaving like, oh, the prophets,
the revelation,
the, you know, Wahi and the Anbia
and doing good and abstaining you. That was
so long ago, you expect us to do
that now and care about it now? Fafa'ala
alayhim al Ahmed. Don't be like those people.
And unfortunately there are a lot of people
who are like that. Don't be like those
people. Allah says don't be like them. That
that they they considered all that was so
long ago and so their hearts were hardened
and many amongst them are fasifun and people
of profligacy and people of sin.
And Imam Nawi then continues, he says the
number of ayaats that are
you know that deal with this topic are
many and they're well known. And so he
begins then with the hadith of the prophet
sallallahu alaihi wa sallam. This next hadith is
very interesting that mashaAllah our first dar starts
with this. I think if there's 1 hadith
of the entire real of the Sahin that
I could pull out and like put on
a poster and say this is like the
the the the one like poster hadith, you
know, for the entire realm of Salihim.
It's very interesting. It's the, you know, it's
the tawseer of Allah subhanahu wa ta'ala that
we get to read it here on this
you know, night that we begin the stars
in this masjid, this narrative from Sayna Abdullahi
Mir or so from Sayna Abdullahi Miramar radiAllahu
ta'ala Anhu. Know that Sayna Abdullah ibn Umar
was just he was a young boy, he
was like a teenager when the prophet passed
away, like an early teenager
when the Nabi
passed away. But it's interesting how the prophet
sallallahu alaihi wasallam, even to the young kids,
he said certain things to certain people that
would come in handy later on because those
people were destined for great things.
He says to him he says,
or he says,
He says that one day the Nabi grabbed
me by my shoulder and he said to
me
as if you are a stranger or a
traveler down a path.
So
so Omar
who used to add whenever he would narrate
this hadith, He said
that,
know that if you, you know happen
to be
somewhere in the night falls that you shouldn't
have any expectation that you're gonna be there
in the morning. And if you're somewhere where
the morning rises then don't have any expectation
to
make it to the night
and take from your
take from your your good health
before
or for the day that you'll be sick
sick. Meaning, do the deeds right now. There's
a lot of people, masha'Allah, give them health
and they think, oh, I'll read the Hajj
later when I become old. Who's gonna read
the Hajj when they're old? When your bones
hurt and it's taking 10 different types of
medicine. You have to go to the bathroom
every hour. A lot of all these 100
different things a person has to deal with.
Who's gonna read the ajjad then? If you're
not gonna do it now, it's, you know,
it's the future. Allah knows best what it
has, to offer.
He says, take from your health for the
day you'll be sick, and take from your,
your life for the day that you'll die.
And this is a really a really beautiful
a really beautiful hadith of the prophet
that be in this world as if you're
a stranger
or someone who's going down a path.
There is a hadith that many people quote.
It's it's it's very weak,
in terms of its
chain of narration. But it's something that I
mean it's
that to love a person's homeland is from
Iman. And so the ulama, they say that
the the true meaning of that hadith doesn't
mean that if you're from Pakistan you should
go and,
you know, go have a dance party in
Pakistan Day. Or if you're from Saudi Arabia,
you know, you flag, you know, you you
you, whatever,
take the national day off and, you know,
drive your Land Cruiser and honk the horn
or whatever, you know, things people do from
whatever country they're from. Right? I was in
a country,
one time and there's
a big written on the side of a
mountain so that, like, you know, people would
see it from miles away. Allah al Malik
al Watan.
Right? Allah, the king in the in the
homeland.
Allah is Allah. Allah is also the malik.
Right? He's
Right? And the watin is what? Where is
the watin? Abu Nabi salawam said be in
the world as if you're a stranger
or someone who's traveling down a path.
A person who is a stranger in the
dunya is obviously not in his wata, not
in his homeland.
Where is the homeland? The homeland is where
our father and mother, Sayna Adam and Sayna
Hawa, alayhim as salam, were kicked out from.
And so we have to, like, kind of
it's like a punishment, like a time out.
Go think about think about what you did
for 5 minutes, then you can come back
and play again.
You know, whoever Allah gives to them, you
know, you can come back after your 5
minutes is up as long as you, you
know, say sorry before, you know, before your
time is up or whatever. And that's what
it is. That's your wataan. And that's what
Ullama say that the meaning of this hadith
is. That
to love your your homeland as part of
your iman. The homeland is what? It's not
Pakistan and India and Misra and Bangladesh and
Saudi Arabia and, you know, whatever. Where is
it? It's Jannah.
And this hadith is a for
that. I think maybe we'll read one more
hadith, inshallah,
and
we'll call it a night.
And his Rasul and who has any wealth
at all, that he would be concerned about
how should be distributed after he dies,
that that person should
sleep for 2 nights,
more than 2 nights except for that person
should have a will
and a bequest written out with him.
And in a narration,
this is the narration of Muhadi and the
narration of Muslim. It's that he should not
have sleep 3 nights. And then a different
narration is that he shouldn't sleep 1 night.
This doesn't mean that the hadith is jumbled
up. These are different things that the prophet
said at different times to different people.
The meaning is what? Is that really you
should have it right now.
But if you're busy and you hear the
hadith and you're you have to take care
of some things, then okay fine. Don't kill
yourself. Take care of your stuff and but
just get it done quickly, inshallah. Which means
what? All all of us have some sort
of property or another. And,
whether we want to admit it or not,
And the,
wasiya is what? Is the 3rd. Right? There's
a 3rd Allah ta'ala allows every person to
choose with up to a third of their
property who it goes to, the rest of
the property, or if a person doesn't make
a wasir or write a bequest,
the entire property will go through the system
of what's called miraaf, that there are fixed
shares for,
certain heirs that a person has, and automatically
the shares will go to certain people. So
for example, if a person has,
you know, 2 sons
and
a grandson whose father died.
This question often times people ask me this
question. Say, oh, Sheikh, why is it that
the 2 sons will get,
the 2 sons will get, all the property
between them?
And
the,
the the child whose father died, he doesn't
get anything.
Right? Because this is the way our miroth
works is that the the the the people
who are closest to in relation to the,
to the deceased,
they will inherit to the exclusion of those
who are further from the deceased. So sons
are closer in rank,
to the deceased than grandsons are. So this
is not fair.
No. It's not that it's not fair. The
system is what it is.
Right? What did the prophet
say? So you have you have up to
a third that you can give to whoever
you want to.
This is your business to take care of
your grandchildren.
Write a wasi and put it in your
pocket. Don't wait until,
you know, oh, I got hit by a
car and I'm dead now, and now my
heirs are going to Mawlana Sab and the
Masjid and telling him, hey,
you know, this is not fair. You know,
this grandkid doesn't get this, that, and the
other thing. I say, I agree it's not
fair. His grandfather should have thought about him,
but, you know, they didn't even come to
Real Salihin and hear the hadith that you're
supposed to have your wasiya already written out,
before you die. In fact, in this country,
because they, you know, they don't do the
it's not like if you die and the
judge is gonna the honorable
judge Goldstein is going to be like, oh,
well, you know, so so Mohammed was a
Muslim,
so,
let's pull out Surat and Nisa and start
working out the shares.
He's probably gonna give half of it to,
you know, whatever, some death estate tax, and
then, you know, the rest of it is
gonna go to god knows who, and, it's
done. And then the people who had a
right to receive from you, those people who
have it, complained against the yawmawtiyama,
and,
you know, too bad it was your fault.
So even the miroth portion of your of
your will, you have to have it distributed.
Now you may say, well, Sheikh, I don't
know how to distribute my my,
wealth. Well, you better figure it out or
go to someone who can help you with
that and, and, you know, do what you
need to do before before you leave. I
mean, a person can do a lot with
that, sir. Imagine our sadaqa jariyah.
Right? People will enter into their graves, you
know. Some of us did some shady things,
you know, in the past. The
Malaika, when they look into our books of
deeds, they'll see, like, oh, you know, 1987
till 1990 something is some shady stuff over
there. Right? So you're gonna need some sadaqa
jaria to help you out. Write it in
your wasi, a third of my money, you
know, like, we'll go to building a a
well in a village in Africa or extension
in the, in the Iqla
school for the Hizal of Quran or something
like that, you know?
So
So when you're in your grave, the good
deeds will be keeps getting sent to you,
you know. Just like a person's stock portfolio
keeps getting higher and higher, they'll be sent
to you. Maybe one day the scales will
tip in your favor even for a person
who goes into the grave in a bad
state. It happens also that the scales will
tip, they go into the grave in a
state of punishment
and then just, you know, 1 kid become
Hafiz, 2 kid become Hafiz, 3 kid become
eventually, the angels say, okay, you know, you're
you're you're, you're free now. You don't we're
not gonna beat you up no more. You're
alright now. You know, you're here. Why don't
you have a have a cup of coffee
or whatever thing that they do to be
nice to a person in their grave. So
really? You're not gonna beat me anymore? Yeah.
No. No. It's cool now. You're you're even
now. These things will happen. They're very practical.
They're very
Our akhirah.
A
Our is gonna be even more real. The
calculus that you'll have to calculate for it
is gonna be even more,
complicated
and integrate
intricate, and it'll be even more important. Now
who could've done this?
All of us. All we have to do
right the wasi'ah,
slip it in your pocket, send it to
your attorney,
send it to, you know, keep it with
your wife in case, you know, something happens
to you or with your relatives or whatnot.
All all these things, they're all possible. Imagine
your salus from your wasi, your third from
your bequest, you don't even spend it. Obviously,
you get more money or sorry, more reward
from Allah if you gave it while you're
alive, but still it doesn't what what does
it hurt you if they, like, sell your
car and give I mean, your kids should
have got an education anyway. Right? They'll find
a way to feed themselves inshallah.
You're gonna get the reward of all this
money being, spent in kajaria. Imagine if a
person just because of their laziness they missed
out on it, how sad that would be.
So the prophet said don't don't, you know,
don't sleep more than 2 nights, don't sleep
more than 1 night, don't sleep more than
3 nights except for you have your waziyyah
written. Go home and think about it. If
you don't know how to write it, then,
you know, figure out what questions that you
have. After this, please don't come to me,
Beyashay, how do I write my wazay?
Figure out what you can first then inshaAllah,
you know, come during the office hours. Don't
call me 3 in the morning and, you
know, just read the Hajj at that time.
Okay? Just come in the morning inshallah. Do
you still have 3 nights? I'll be here
on Monday inshallah again. Right? So that's Saturday.
So yeah. So we got we have 2
nights
clear till then. We'll work on it. But
it's something if that person hasn't done it
yet, you should you should think it's a
really, like, humbling experience, you know. It makes
you negotiate with reality in a way that
most people don't really want to, and it's
not it's a good thing. It'll be good
for you. You'll be a better person, you
know, after having done it inshallah. And I'm
sure most people already have.
Allah give us
all. Are there any questions?
All of these things have a bad, inshaAllah.
We'll get to it with.
He mentions from the beginning to the end,
everything in its bad, inshallah.
Uh-huh. End of life or Oh, yeah. All
that stuff, end of life stuff, you know.
There's a medicine that you you don't want
them to pump you full of because it's
made out of a pig. Although if it's
a life and death situation, it's permissible, but
someone may not like that. If they don't
want you to pull pull the plug, if
they don't want you, like, tissue donation,
People don't know the difference between organ donation
and tissue donation.
Organ donation is like they'll, you know, take
your
your, like, heart out and save a life
with it. Right? Hopefully.
Tissue donation is like they'll just, like,
rip, like, large parts of your skin off
and then, like, sell it to people for,
like, cosmetic surgery
or whatever. All these things. Yeah. There's, like,
so many things. You know? In actually, the
all of the the health health care professionals,
you know, maybe could tell more than even
I know about what a person has to
write into all of those things. You know?
And people call. People call all the time.
They say, you know, what should what should
happen with me, you know, if this and
that happens when, you know, our our so
and so relative, should we pull the plug?
Should we not? And,
oftentimes, these issues become very complicated, but you
you wanna make sure that they don't pull
the plug on you early. I don't know.
Is this true? People tell me that this
happens sometimes in hospitals when a person is
kind of, like, maybe 60% won't make it,
and they have a lot of good organs,
and, like, they have, like, 5 other people
that they can, you know, hook up that
they'll just kinda,
you know, pull the pull the plug and
just, you know Oh, no. No. It doesn't
happen.
Of course. He's the one pulling the plug.
Yeah.
Yeah.
Yeah.
So there the yeah.
And it's not something these are a lot
of these technologies that allow these things to
happen didn't exist in the classical times, so
you don't have a lot of thick literature,
regarding them. There is the the madrasa I
used to teach at before I came here.
It's called.
The principal of the madrasa,
he's a very learned person. His name is
Sheikh Amin, Muhammad Amin.
He, inshallah, will bring him here for a
talk some some time,
inshallah. He's a very knowledgeable person. He has
a very, exhaustive
regarding
a lot of medical bioethics issues including end
of life care.
And the the theoretical framework for the Hasl
is what? The is this is that,
a person
has the right to refuse a medical treatment
which is probabilistic,
but not one which is
definitive. So the difference is what? Like, if
you're choking
and somebody is gonna do the Heimlich maneuver
on you and you know that if they
do it properly, it will save your life.
It's not like a question. You don't have
a right to refuse that. But if it's
something like chemotherapy,
it's like 60% chance, 80% chance, 90% chance,
as long as there's a shubhah, it may
work or may not work, the person has
the right to refuse it. As far as
end of life care is concerned, the purpose
of being alive is,
is is is what?
Except for 2,
worship me. So as long as a person
has
any sort of,
cognizance of what's going on around him, because
your your, acts of Ibada are not
merely physical.
Even if a person can remember Allah to
himself in his heart, no matter how much
pain he or she, is in,
every time that that person remembers Allah, their
rank increases.
So there's a reason to live.
Once that's completely gone,
then the person there's no,
there there shouldn't be any that's gone and
there's,
no chance no realistic chance of that coming
back.
That's the point where there's really no point
in continuing the care.
Sometimes it's gone and there's a chance it
may come back or it may not come
back, then it's a choice of person. Or
if they're next of kin want to pull
the plug or not, they can weigh whether
or not, you know, it's it's beneficial.
But if a person will come back,
like, there's a there's a,
like, you know,
Obviously, these words all are, you know, relative
to what situation they're used in. But you
know for a fact or as much as
you're able to know that this person will
come back to consciousness even for a second,
you know, at some reasonable point in the
future,
then then you can't. Then you have to
keep them keep them hooked up. But that's
a very long discussion. And to be honest
with you, I don't feel like a 100%
qualified to,
to, just throw out a simple answer because
it they get I mean, you know, they
get really complicated. Then you have these things
with, like, genetic testing of fetuses and this
child. They say, oh, this child is gonna
be born as a hideous and mutant freak
and then you should abort it. And then
the the parents say, no. Okay. Well, you
take our chances and the child, like, beautiful
child and whatnot. And all those things become
very complicated that,
so it's something that, Michelle, if if a
person is in that field, you should, you
know, keep good keep in touch with the
who
are on top of their stuff, you know,
if you're in and I know
many people already are. So but, you know,
it's it's important to keep in touch with
the people.
They're all people to plug on me. I'm
gonna get you
now.