Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 6871
AI: Summary ©
The importance of good friendships and surrounding people for one's health and wealth is emphasized in these hadiths. It is emphasized that being around someone who sellsugging items, such as oil or metal, is considered a good friend, and that being around someone who is in a company is considered a bad friend. The importance of being careful of one's friendships and avoiding harming one's health is also emphasized. The speaker emphasizes the need to be careful of one's friendships and avoid harming one's health, as well as the importance of avoiding mistakes and avoiding harming one's health. The speaker also discusses the benefits of reciting the Q centers and attending events like gatherings of the Prophet's, as it is beneficial for one's values.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
Alhumdulillah warahmatullahi wabarakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.
We move on today to Hadith number 68,
and this hadith is in Bukhari and Muslim
agreed upon the hadith of Abu Musa al
-Ash'ari, he says, The prophet, peace and
blessings of Allah be upon him, said, The
prophet, peace and blessings of Allah be upon
him, says, Giving us an example, a parable,
so this comes under the parables that the
prophet, peace and blessings of Allah be upon
him, gave us.
He says, the parable or the example of
the good friend and the bad friend is
the example of the one who carries misk
perfume, and so this is the good friend
and the bad friend, and the one who
deals
with
working with gold or metals, and
in the old days what these would do,
someone who is a goldsmith, or he works
with gold, they would use billows, things to
blow, blow onto the metal when it's hot,
so what would this do, it would cause
ashes to spread all over the place, and
sparks and what not.
So then the prophet, peace and blessings of
Allah be upon him, explained further, he said,
As for the first, the one who has
perfume, and he trades in perfume, perhaps he's
someone who sells perfume, he says, either one
of three things will happen, either he'll gift
you some of it, or you'll buy some
of it from him, or at least, you
being around him, you'll benefit from the fragrance,
you'll smell a nice smell whenever you're around
him.
And then he says, as for the second,
the one who blows into these metals, either
he's going to burn your clothes, or you're
going to smell something bad from him.
And so what this hadith teaches us is
the importance of having good friends, the importance
of accompanying only the good people, and being
aware of the danger of being in bad
company.
And so, as you can see, you know,
in this example, the good friend, you benefit
from him in so many different ways, directly
and indirectly, directly and indirectly.
So as we see here, the prophet, peace
and blessings of Allah be upon him, mentioned
three possibilities, either he'll gift you some of
the perfume, and what this refers to is,
a good friend, he's always watching out for
you, and so he's always going to gift
you good advice.
He's always going to gift you good advice.
He sees you're doing something wrong, he's going
to advise you, he's going to go out
of his way to, you know, make sure
you're doing the right thing and not the
wrong thing.
Or, you'll buy some perfume from him, and
what this refers to is that you will
go to him for advice.
And, you know, instead of him coming to
you, you go to him.
Because of his good, you'll always want to
be around him.
Right?
And benefiting from his good akhlaq, and his
good manners, and, you know, wanting to be
around him, etc.
Benefiting from him, directly.
And if none of that happens, then, at
the very least, you smell something nice from
him, and that refers to, that refers to
his good manners, and his righteousness.
Even if he's not advising you, even if
you don't go to him for advice, just
being around him benefits you.
How?
You know, as they say, as they say,
الصاحبُ صاحب.
The friend is the one who pulls.
There's like a magnetic force.
That who you're around, basically shapes who you
are.
Right?
Even if, you know, you're not, you're not
benefiting from him directly, meaning, you know, he's
not advising you, and, you know, you're not
going to him for advice, then just being
in that company, right, just being in that
company shapes who you are.
Right?
Because these traits, and these characteristics of akhlaq,
they rub onto a person without him even
realizing it.
Right?
The environment you're in, it shapes you who
you are, without you even realizing it.
And so here the Prophet ﷺ is saying,
when you're around him, when you're around someone
who sells perfume, you'll benefit.
You know, even if you don't get some
of that perfume, you'll like being in that
company because of the nice smell.
Right?
Likewise, good friends, you'll always like to be
in their companionship.
Right?
You'll always want to be around them because
of the good that they're in, and that
good, it rubs off onto you.
That good, it rubs off onto you.
As for the bad friend, the Prophet ﷺ
gave his example.
So, you know, the one who is, you
know, he works in this kind of field,
in a factory where, you know, he's dealing
with metals, or gold, and, you know, fire,
and ashes.
Right?
If you're around him, the Prophet ﷺ says,
that either, either he'll burn your clothes.
Right?
And so what this refers to is that,
you know, bad friends, they're going to harm
you.
Right?
With their bad advice.
They're going to harm you when they're telling
you to do the wrong thing.
Right?
Or if they don't tell you to do
what's wrong, then you're going to smell what's
not nice.
So, being in that company, directly or indirectly,
it's going to harm you.
Directly or indirectly, it's going to harm you.
And we have the other hadith of the
Prophet ﷺ, المرء على دين خليله فلينظر أحدكم
من يخالق The Prophet ﷺ says that a
person is on the deen of his close
friend.
He didn't say just any friend, he said
a close, intimate friend.
You are on the same deen as him.
And then he said, so let each and
every single one of you be careful of
who he befriends.
Right?
So if you take a kafir as your
friend, and here we're talking about a close,
intimate friend, then eventually that kufr and the
evil is going to rub off onto you
without you even realizing it.
Without you even realizing it.
And how many times have we seen, you
know, our Muslim children who grew up in
this part of the world, right?
The parents don't care about who they befriend,
who are their close friends, who they're hanging
around.
And they're growing up, right?
While you're teaching them the deen at home,
they're not spending most of their time with
you.
Instead, they're spending most of their time with
their non-Muslim friends.
And, you know, slowly but surely, that has
a really negative influence on them.
How many times have we seen, in the
end, what do they become?
How many of them have gone astray?
How many of them have been involved in
crimes and whatnot?
How many of them have even left Islam?
Right?
So that's why the Prophet ﷺ warned, you
know, let each and every single one of
you be careful of who he befriends.
Of who he befriends.
And we have, you know, Allah ﷻ warning
us in the Qur'an as well.
Right?
Allah ﷻ tells us in Surah Al-Furqan,
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِ
اتَّخَذْتُ مِعَ الرَّسُولِ سَمِيلًا On the day that
the one who wronged himself, on the day
of judgment, he's going to be biting his
hands.
He's going to say, I wish I had
taken a path with the Messenger, meaning with
the Prophet ﷺ.
Now that he's passed away, meaning with the
righteous and the Muslims.
I wish I was with them.
Right?
Why?
يَا وَيْلَتَ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا He
had the wrong friends.
He was in the wrong company.
He says, I wish I never took so
-and-so as my close friend.
لَقَدْ أَضَلَّنِي عَنِ الدِّكْرِ بَعْدَ إِذْ جَاءَنِي He
caused me to go astray from the dhikr,
which refers to the Qur'an and Islam.
He caused me to go far astray from
it after it had come to me.
After the guidance came to me, this friend
caused me to go astray.
And so we need to be really careful,
especially in this part of the world, where
it's easy to go astray.
We need to be extremely careful of who
we befriend and who we're spending our time
with.
The next hadith is also agreed upon.
مُتَّفَقٌ عَلَيْهِ الْبُخَارِيَ الْمُسْلِمُ حَدِيثَ بَأَبِي هُرَيْرَ رضي
الله عنه قَالَ قَالَ رَسُولُ اللهِ ﷺ لَا
يَلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنَ لَا يَلْدَغُ
الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنَ The Prophet ﷺ
says that the believer, the person of Iman,
does not get bitten from the same hole
twice.
The believer does not get bitten from the
same hole twice.
Now, this is quite a famous hadith.
I'm sure, you know, most of us have
heard of this hadith, right?
But what do we understand from this hadith?
And usually, many people, they quote this hadith
in reference to what?
What does it mean?
Okay?
Don't do the same that you've done before
again.
Anyone else?
If you do something wrong, don't do it
again.
Yeah, yeah.
Okay.
If harm comes to you from some people,
don't go back to them again.
Okay?
Anyone else?
If you have done a mistake, don't do
it again.
Yeah, if you've done a mistake, you don't
repeat that mistake.
Right?
Now, usually it's mentioned in this context.
It's usually mentioned, like a lot of people
mention this hadith, in the context of the
dunya and our worldly affairs.
You know, you did something that landed you
in trouble or, you know, you basically, let's
say for example, that you failed an exam
because you didn't study.
Right?
So you're going to make sure next time
you study.
Right?
Or you started a business and it didn't
work out, and there are reasons for that.
You know next time you start a business,
you're not going to make those same mistakes.
Right?
It's usually mentioned in reference to dunya.
However, the Prophet ﷺ, when he mentioned this,
he was mentioning this in the context of
the deen.
In the context of the deen.
That when you commit a sin, right, you
shouldn't fall into that sin again.
As we know, we commit sins because of
shaytan.
Right?
Look at what shaytan did to Adam ﷺ
and his wife Hawa.
Right?
He made them eat from the tree.
Now, Adam ﷺ, would he ever do that
again?
If Allah had allowed him to stay in
Jannah.
Right?
Would he have allowed shaytan to trick him
a second time from the same door, from
that same tree for example?
No.
Right?
Maybe through another way, shaytan will trick him
to land him into another sin, but not
the same one.
Right?
And so the mu'min, the believer, because of
his iman, he realizes his mistake.
And he doesn't repeat it.
Right?
Unlike a person who, you know, he doesn't
have iman, or he has very low iman.
If he does a sin, he easily repeats
it.
Right?
Because of a lack of iman.
Because of a lack of iman.
And that's why the person who has iman,
if shaytan lands him into a sin the
first time, how does he feel?
Because of his iman, he feels in a
state of, he's basically in a state of
regret, and remorse, and grief.
He's like, what did I do?
Right?
And that makes him turn to Allah, asking
Allah to forgive him.
Right?
And he feels, you know, in a state
of shame, etc.
Right?
Why?
Because of his iman.
Right?
His iman is basically pushing him to do
all of this.
And then he's going to make sure that
he never commits that sin again.
Right?
And so that is what the Prophet ﷺ
is telling us here.
That, you know, the believer who is wise
and smart, he doesn't get bitten from the
same hole twice.
Now, this is actually a parable.
Right?
This is actually a parable.
Where the Prophet ﷺ is saying, just like,
if you go and you put your hand
into a hole, and this hole happens to
be, let's say, the hole of a snake.
Right?
And you get bitten by the snake.
Would you ever go back to that hole
and put your hand in there ever again?
Right?
No one would do such a thing.
Likewise, the believer, he realizes that shaitan is
the one who trapped him.
So he's not going to let shaitan trap
him from that same trap again.
And that's why shaitan, when he realizes that,
you know, now this person, he realizes that,
you know, I trapped him from here, and
he's now put up his defenses.
Right?
So I can't get to him from this
door.
I'm going to try another door.
I'm going to try through another way.
And shaitan, he never gives up.
Right?
All the way until the end, he never
gives up on us.
Right?
We have the famous story of Imam Ahmad
ibn Hamdan, who, when he was on his
deathbed, and he was going in and out
of consciousness, and he was saying, you know,
his companions were next to him, and he
was saying, not yet, not yet.
He was saying, not yet, not yet.
So when he regained consciousness, they asked him,
what were you talking about?
You were saying not yet.
So he said, shaitan came to him, and
he said, oh, Ahmad, you have succeeded.
You have won.
You have defeated me.
So Imam Ahmad, look at what he was
saying here.
No.
As long as I'm still breathing, the battle
is not over.
Right?
The battle is not over until you pass
away, and then that's it.
Right?
So as long as we're alive, shaitan is
not going to leave us alone.
Right?
That's the lesson we learned from this.
The next hadith is found in Sunan
Ibn Majah and Shu'ad al-Iman by
Imam al-Bayhaqi.
And there's actually a difference of opinion among
the scholars of hadith regarding the authenticity of
this hadith.
Some of them graded it as sahih, like
Ibn Hibban, and others, like Shaykh al-Albani,
considered it to be ba'eef.
It's a hadith of Abu Dhar al-Ghifari.
He says, قَالَ نَسُولُ اللَّهِ ﷺ يَا أَبَذَرْ
لَا عَقْلَ كَالتَّدْبِيرِ وَلَا وَرَعَ كَالكَفْرِ وَلَا حَسَبَ
كَحُسْنِ الْخُلُقِ The Prophet ﷺ said to Abu
Dhar al-Ghifari, the famous companion, Abu Dhar
al-Ghifari, the Prophet ﷺ said to him,
Oh Abu Dhar, there is no intellect, no
aql, like being able to manage your affairs.
And there is no war'a.
War'a basically is a term that means
to stay away from certain things.
There is no war'a like al-kaf,
which means to abstain, to stay away.
And there is no hasab, there is no
honor.
There is no honor like good manners.
So this hadith basically, here the Prophet ﷺ
is mentioning three things.
And these three things, he mentions the best
of it.
The best of these three things.
So the first is good intellect.
People think that a smart person, a person
of intellect is someone who is a genius.
In the worldly sense.
So the Prophet ﷺ says the best sign
of a person of intellect is someone who
manages his affairs properly.
And as the Shaykh mentions here, both his
affairs of the dunya as well as his
affairs related to his deen.
Related to his deen.
So he manages his affairs properly.
He is not all over the place.
He prioritizes.
He manages his affairs.
And anyone who manages his affairs properly, he
will be successful.
He will be successful.
If he manages his affairs properly, related to
the affairs of his dunya, then he will
be successful in his dunya.
Right?
If he manages his affairs properly with respect
to the deen, with respect to what Allah
has commanded him to do, and forbidden him
from, then he will be successful in the
akhirah.
Right?
It's all about managing one's affairs.
Right?
So you see for example people who are
organized, they organize their day for example.
Today I'm going to do this.
And they plan out their day.
By the end of the day they've gotten
everything done.
Right?
But someone who is not good at managing
his affairs, he's all over the place.
He says I'll do this now, I'll do
this later.
He doesn't plan ahead.
Then usually he's not successful.
Likewise with regards to our deen.
Prioritizing.
What's most important for me right now?
My salah for example.
Right?
Salah is number one.
Right?
Because the Prophet ﷺ says that the very
first thing that the servant will be asked
about on the day of judgement is what?
It's about your salah.
Allah is not going to ask you about
anything else before he asks you about your
salah.
So, you know, you're going to prioritize that.
Let me work on my salah.
Then let me work on this after.
Etc.
So this is the first sentence.
The second sentence is related to war'a.
Now, al-war'a basically means to stay
away from certain things in the dunya.
Now there's another similar term which means to
abstain from things.
What is it?
Zuhd.
Right?
Zuhd means to stay away from the dunya.
So what's the difference between zuhd and war
'a?
What's the difference between zuhd and war'a?
If they both mean abstaining.
Staying away.
So war'a is what?
For the purpose of the dunya?
Okay.
Okay, so zuhd is a higher level.
Okay, anyone else?
Okay, it's close to that.
Basically, the scholars say, al-zuhd, and this
was mentioned by Sheikh Al-Islam Ibn Taymiyyah,
says al-zuhd is to stay away from
that which brings no benefit to you in
the akhirah.
To stay away from the things of the
dunya that are not going to bring you
any benefit in the akhirah.
And war'a means to stay away from
that which can potentially harm you in the
akhirah.
That which can potentially harm you in the
akhirah.
Right?
So now give me an example of each.
Now that we understand the meaning of both.
So zuhd means to stay away from the
things of the dunya that won't bring you
any benefit in the akhirah.
War'a means to stay away from something
in the dunya that can potentially harm you
in the akhirah.
Okay?
So zuhd, watching TV.
Alright?
And war'a?
Okay.
So food that you don't know if it's
halal or haram.
So it's better to stay away from it
because it could potentially harm you in the
akhirah.
That's the thing.
It can harm you.
So if it turns out to be haram,
then yes, you're sinful.
That potential harm.
But I want an example.
Okay.
So war'a, social media.
To stay away from social media because there
are haram things there.
So you're rich but you don't use that
money in the luxuries of the dunya.
Which are halal.
100% halal.
But there's no benefit of it in the
akhirah.
Yeah.
Yeah.
Because, you know, إِنَّ بَعْضَ الظَّنِّ إِثْمٌ So
if you always assume things, sometimes your assumption
is correct and other times it's not correct
and you'll land in sin.
You'll land in sin.
So zuhd means to stay away from the
dunya, the luxuries of the dunya.
Because although it brings you benefit in the
dunya, it's going to bring you zero benefit
in the akhirah.
It's going to bring you zero benefit in
the akhirah.
Every halal thing that Allah has made halal
for us.
If we look at the life of the
Prophet ﷺ, he used to stay away from
it.
We have so many examples from the life
of the Prophet ﷺ.
He had money towards the end of his
life.
They were well off but he chose to
not use it in the luxuries of the
dunya.
But that doesn't mean at the same time
to completely abstain from the dunya.
We have the example of how the Prophet
ﷺ criticized those three men who came to
him.
They said, we're going to completely abstain.
One said, I'm not going to marry any
woman.
Another said, I'm not going to eat anything.
So zuhd basically means to take from the
dunya what you need, your essential needs.
But then the extra, the luxuries of the
dunya, you'll benefit by enjoying them in the
dunya.
But there's zero benefit in the akhirah.
As for wara, then as we said, it's
what you fear the potential harm of it
in the akhirah.
So the example of meat or food, you
don't know, is it halal or is it
haram?
It could be halal, it could be haram.
To stay on the safe side, avoid it.
And so many other examples.
A haram or a transaction, you don't know.
Should I get into this transaction or not?
So basically, one is very careful about his
deen.
Because it's a grey area, for example, and
he doesn't know.
It could be okay, but it could also
bring you harm.
And so the Prophet ﷺ said, there's no
better wara than al-kaf.
Kaf means to abstain, to just abstain.
To abstain from what is haram.
To abstain from what is haram.
And to also abstain from that which is
not necessarily haram.
But as we said, it could be haram.
It could be haram.
And the third sentence, there is no better
hasab.
There is no better honour or dignity than
having good manners.
And the Shaykh mentions here that when it
comes to the status of honour, you get
honour through two ways.
Number one, through your lineage.
So you come from a noble family.
Like our Prophet ﷺ came from a noble
family.
Now, people look at you in a certain
way because you come from a noble family.
And they associate honour and dignity with you.
Because it's expected that since you come from
this family, you're going to have noble manners
and you're going to carry yourself in a
certain way.
Because of that.
But the Prophet ﷺ here did not say,
honour comes through the family that you come
from.
Because it could be that people who come
from honourable families may not have those traits
of nobility, etc.
So the Prophet ﷺ directed us to husnul
khuluq.
And so, by striving to have good manners,
by striving to have good manners, it doesn't
matter whether you come from a noble family
or not, by striving to have good manners,
you could reach a level of honour that
a person from an honourable family may not
reach.
That's what the Prophet ﷺ is telling us
here.
And when it comes to husnul khuluq, there
are two kinds.
There is having husnul khuluq with Allah.
And that is by treating Allah and looking
at Allah in a certain way.
For example, with what He has legislated for
us and what He has decreed for us.
Having good thoughts of Allah, etc.
Being patient over anything that He makes us
go through, etc.
This is all part of husnul khuluq with
Allah.
And then there is husnul khuluq with the
creation.
And that is well known.
Behaving with people in the best of manners.
Alright, we move on to the last hadith
for tonight.
And this hadith is in Sahih al-Bukhari.
Narrated by Abu Hurair, may Allah be pleased
with him.
قَالَ جَاءَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهَ أَوْصِلِينَ
فَقَالَ لَا تَغْضَبْ ثُمَّ رَدَّدَ مِرَارًا فَقَالَ لَا
تَغْضَبْ Abu Hurair says that a man came
to the Prophet ﷺ and said, O Messenger
of Allah, advise me.
Now he didn't just say, give me advice.
He said, give me a wasiyah.
What's a wasiyah?
It's not just an advice, but it's more
powerful than just an advice.
It's a will.
Like someone who's dying, he's going to give
the best advice for his family, for example.
He's going to write it in his will.
Right?
I want you to do this and that
after I'm gone.
This is called a wasiyah.
So the man, he came and said, O
Messenger of Allah, advise me.
Give me a wasiyah.
Meaning, give me the best advice, the most
comprehensive advice that you can possibly give.
As if I'm never going to see you
again.
What do you advise me to do?
How do you advise me to live?
So he was expecting something like how the
Prophet ﷺ would give other people advice.
We have so many similar ahadith.
Like that companion said, O Messenger of Allah,
give me a word.
Just give me a piece of advice.
A few words that I can hold on
to and I won't have to ask anyone
after you.
So the Prophet ﷺ said, قُلْ أَمَنْتُ بِاللَّهِ
تُمَّ اسْتَقِلْ Say, I believe in Allah and
then remain firm upon that, remain steadfast upon
that.
So this was a very comprehensive advice.
Right?
So this companion was wanting that.
Right?
But what did the Prophet ﷺ say instead?
The Prophet ﷺ told him, لا تغضب Do
not get angry.
So the man, he wasn't satisfied.
Right?
Because what did he want?
He wanted something more powerful.
Like a very powerful advice, very comprehensive.
So he asked again, O Messenger of Allah,
give me a wasiyah.
And Abu Hurairah says he repeated it more
than once.
The Prophet ﷺ repeated it and again he
asked and the Prophet ﷺ repeated the same
advice.
فَقَالَ لَا تَغْضَب He said, do not get
angry.
The Prophet ﷺ kept on repeating this advice
to him.
Now it seems in the end, he got
the point.
So he stopped.
And he left with that piece of advice.
Now, the scholars say that the Prophet ﷺ
would always advise people who would come to
him with different pieces of advice based on
their circumstances.
For example, we have more than one hadith
in which the Prophet ﷺ was asked what
is the best good deed?
What is the best good deed?
And in each instance, he answered differently.
Right?
What is the best good deed?
He would answer differently.
So sometimes he would say, obeying your parents.
Sometimes he would say, al-jihad fee sabeelillah.
Right?
So the scholars say whenever you have one
question which is the same but a different
answer, it's because the Prophet ﷺ knew about
the situation of the person and he knew
what's appropriate for that person.
Likewise here.
The Prophet ﷺ knew that this person has
he has a bad temper.
He has a problem with his anger.
So the best advice I can give him
is going to be control your anger.
Right?
If you really want the best advice from
me, then that's the advice I'm going to
give.
That which is appropriate for you.
So here, when the Prophet ﷺ said, do
not get angry, this is a very comprehensive
piece of advice contrary to what the man
was thinking.
Right?
Why is it so comprehensive?
In two words, the Prophet ﷺ gave us
everything we need with regards to this problem
of anger.
Do not get angry.
Meaning, in two instances.
The first, before the anger.
Right?
Basically, don't allow yourself to get angry.
Don't take the steps towards making sure that
you don't fall into anger.
And that is by training yourself.
Right?
They even have, you know, anger management, whatever
programs, that train you to control your anger.
So if someone has a problem with their
anger, then they need to take the steps
to avoid that.
Right?
They need to take the steps to avoid
that.
And this is what Islam teaches us.
To not get angry, to control our anger.
وَالَّذِينَ إِذَا غَضُيبُوا هُمْ يَغْفِرُونَ Those who, when
they get angry, they forgive.
Right?
And in Surah Ali'Imran, what does Allah
say?
وَالْكَاظِمِينَ الْغَيْظَةِ Those who control their rage.
You know, Allah is praising the people of
Jannah.
And among their qualities, those who used to
control their rage.
So, basically, taking the steps before.
And then, the second, is when you get
angry, you know, if you end up in
a state of anger, that state of anger,
where is it?
It's in the heart.
Right?
Don't let that to come out.
Let it to stay in the heart.
Right?
Sometimes we're unable to control our heart.
Right?
These are emotions, these are feelings, that are
uncontrollable, because of how Allah created us.
Right?
But, Allah may not hold us accountable for
what's in our heart, but He will hold
us accountable for our actions afterwards.
Our words and our actions.
So, here, we need to make sure that
we don't allow that anger to come out
in the form of words, by insulting those
who made you angry, by using words that
are inappropriate, and actions.
Right?
Not hitting them, whatever.
So, controlling our words and our hands while
we're in a state of while we're in
a state of anger.
As the Prophet ﷺ says, Right?
The one who's the strong person, he's not
necessarily the one who is physically strong and
is able to beat up others.
But rather, the strong man is the one
who, when he becomes angry, he's able to
control himself.
When he becomes angry, he's able to control
himself.
Right?
And so, look at how this one piece
of advice is comprehensive and it basically gives
us the solution to this problem.
Right?
It gives us the solution to this problem.
That we should live our lives without getting
angry, but if we end up becoming angry,
then we need to control ourselves.
And when we look at the life of
the Prophet ﷺ, we find that he would
never become angry for what people would do
to him as a person.
And he would never seek revenge for anything
personal related to the dunya or related to
him as a person.
But he would become angry, he would become
angry if the bounds of Allah are transgressed.
He would only become angry for the sake
of Allah.
On many instances, the Sahaba would describe the
Prophet ﷺ as becoming angry.
Right?
They would say, and then he became angry.
When?
Whenever the boundaries of Allah are transgressed.
Whenever the boundaries of Allah are transgressed, that's
the only time he would become angry.
Otherwise, over personal reasons, he would never become
angry and this is again how we should
carry ourselves.
Right?
This is how we should carry ourselves.
You know, we should never take anything personal
when people do things to us because, you
know, what does he say?
Those who control their rage and also those
who forgive others.
Right?
Because in the end of the day, if
you want to take revenge for what someone
did to you personally, you'll get your revenge
in the dunya.
Right?
But how does that benefit you in the
akhirah?
If you were to pardon and forgive, you
would benefit.
Right?
And that is by Allah rewarding you.
You know, we have the hadith.
What's the hadith?
The Prophet ﷺ says that Allah has reserved
a house in the middle of Jannah for
those who for those who when they're able
to when they're able to you know, carry
out their anger, they repress it.
When they're able to take revenge, they control
themselves and they don't do it.
Right?
They control their rage and they don't take
revenge when they're able to.
Right?
So there is a benefit in controlling your
rage and not taking revenge.
But if you want to take revenge and
you have every right to do so if
someone wronged you but you won't get any
reward in the akhirah instead you'll get what
you wanted in the dunya.
Right?
And that brings us to the previous hadith
of, you know staying away from that which
doesn't bring you any benefit in the akhirah.
And Allah knows best.
And inshaAllah we'll stop with this hadith.
And next week is the last Monday of
the month.
So we pause on the last Monday of
every month.
We stop the book and we have an
open Q&A.
We have an open Q&A inshaAllah.
Any questions?
No.
What I meant by this hadith the hadith
that we spoke about that the mu'min doesn't
you know get bitten by the same bull
twice doesn't fall into the same sin twice
what that means is because of his iman
he makes sure he doesn't fall into that
sin again.
Right?
But later on down the road let's say
after a while he ends up falling into
that sin again.
Right?
He fell into that sin again because his
iman went down.
During that period of time there was a
period of time.
Right?
In the beginning his iman was high.
Right?
Let's say it's a period of I don't
know let's say 3 months.
You know he committed the sin and then
3 months later he committed the sin again.
Now when he first committed the sin his
iman was strong because he turned to Allah
sincerely repenting and he put up his guard
and he made sure he's not going to
go back to that sin again.
But somewhere down the line you know his
defense became weak.
He you know went into the state of
ghaflah.
You know the state of heedlessness forgetting about
Allah.
Right?
He becomes attracted to the dunya and so
you know his defense comes down and then
shaitan traps him in the same trap again.
Right?
So that's what it means.
Now when he falls into it a second
time because of his iman he returns back
to Allah.
And then if it happens a third time
a fourth time every time he goes back
to Allah.
So that is the meaning of the you
know what you're talking about where the believer
whenever he sins he repents even if it
keeps on going on.
Because then we have the other hadith where
the Prophet ﷺ says that there's a man
who you know every time he commits a
sin he returns to Allah seeking his forgiveness
and this is my servant who knows that
he has a Rabb who forgives and so
I have forgiven him.
Right?
Something along those lines.
It's a famous hadith and Allah knows best.
So the question is regarding iman what is
the best way to keep our iman strong?
Now we mentioned a few of these things
tonight actually one of them was good company.
Because being in the company of people of
iman it's going to rub off onto you.
So being in good company this is one
of the most important things to keep our
iman high.
Besides that basically busying yourself with that which
is beneficial for your iman.
Right?
Like reciting the Qur'an attending you know
gatherings of dhikr and you know gatherings like
this which the Prophet ﷺ mentioned that you
know whenever you have a group of people
coming together like this in one of the
masajid learning the book of Allah four things
happen sakinah tranquility and peace descends on them
and rahmah the mercy of Allah surrounds them
and the angels number three the angels surround
them and number four وَذَكَرَهُمُ اللَّهُ فِي مِنْ
عِنْدَهِ Allah mentions these people to those who
are close to him in the angels.
So these are places where your iman goes
up.
Also you know seeking knowledge of Islam reading
listening to lectures the more you learn the
more your iman is going to get strong.
Also as the Prophet ﷺ tells us to
visit the graveyards because visiting the graveyards and
burying the dead etc it reminds you of
the akhirah and it reminds you that you're
not here forever you know you're here temporarily
and that is where we're heading to every
single one of us is going to be
in that same place very soon so this
also helps to keep our iman strong along
with many other things but these are some
of the main things and Allah knows best
So the question is about assuming so basically
assuming things about people Allah subhanahu wa ta
'ala says يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا
مِّنَ الظَّنِّ فَإِنَّ بَعْضَ الظَّنِّ إِثْمًا O you
who believe stay away from much assumption because
some assumptions are sinful so in general the
Prophet ﷺ also says إِيَّاكُم مَّا الظَّنِّ beware
of suspicion and assuming because when we assume
things about people we're doing so without evidence
we're doing so without evidence yes we may
think most likely he's the one who did
it to me but if you don't have
evidence then you could be right you could
be wrong and if you end up being
wrong then that brings us to what we
were talking about الوراء right to do something
that to stay away from something that could
potentially harm you in the Akhirah and so
we need to be aware of suspicion and
assuming things about others a true believer has
only good thoughts about his Muslim brothers and
sisters and he thinks only highly of them
unless he has evidence if you have proof
in front of you about someone doing something
then that's different right then it's not an
assumption and Allah knows best so
if you do your due diligence and you
investigate and you look into it the same
thing can be said about as we said
food halal meat for example you know you
went you asked where is the source of
this meat coming from perhaps you go and
visit a slaughterhouse and you see it's being
done in a halal legit way if it
turns out that you ate something haram then
you're not held accountable for that because you
did your due diligence the same thing can
be said about this if you did your
due diligence in terms of investing in stocks
and you you know asked about you know
whatever companies or stocks and it turns out
you know they're legit they're fine then that's
it you know you won't be held accountable
you won't be held accountable because you did
your due diligence but someone who is negligent
right and then it turns out what he
did was haram and this is what we're
talking about taking the opinion of someone who
trusts who is skilled in that area yeah
any other questions?
I mean you have both tafseers most of
the tafseers mention that it's referring to a
person a friend that you had because the
next ayah says that shaytan is ever
deceiving to human beings so some scholars said
that this refers to the khalil shaytan but
others said no and shaytan is also like
that he deceives us and as shaytan says
about himself on the day of judgment he
says he will say he'll run away from
us he'll run away from all these people
who he's the one who put them into
trouble and he'll say I have nothing to
do with you as Allah mentions in surah
Ibrahim that long conversation between them and shaytan
on the day of judgment some
say it's a person it was a person
so the
question is can shaytan use human beings to
deceive us is that the question yeah no
that human being is also a shaytan because
what does Allah say surah an-naas what
does Allah say in surah an-naas مِنَ
الْجِنَّةِ وَالنَّاسِ we seek refuge in Allah from
shaytan we
seek refuge in Allah from shaytan and his
whisperings the shaytan which is both from the
jinn and from human beings and elsewhere Allah
also mentions about the shayateen talking to each
other and plotting with each other right in
I believe surah al-an'am the jinn
plotting with the human shaytan so the jinn
shaytan scheming with the human shaytan so all
these evil people we have out there they
are also shayateen right they are shayateen themselves
the shayateen of human beings al-jinnah means
jinn yeah I'm not sure if it's plural
of jinn but yeah it refers to
jinn the jinn because because we can't see
it so it comes from the root word
of jannah jeem and noon jeem and noon
jannah means to disappear Ibrahim when the night
disappeared right so the verb jannah means to
disappear so jannah is called jannah because we
can't see it and a jannah in the
dunya means a garden because it's covered with
trees you can't see it and a jinn
is called a jinn because you can't see
it and al-majinnah what's al-majinnah al
-majinnatu is the shield when you go to
war you have a shield so because you're
hidden behind it al-jan