Moutasem al-Hameedy – The Monumental Tafsir As Sadi #88 Surah Al Dhariyat
AI: Summary ©
The importance of gathering and not missing out on opportunities to come in contact with the book of Islam is emphasized. The use of "har't underestimate these gatherings" and the importance of remembering the story of the Propheteting is also emphasized. Consistent behavior and proper behavior are also emphasized. The importance of timing and avoiding misunderstandings during a busy trip is emphasized, and the importance of regular behavior and proper behavior is emphasized. The Prophet is not allowed to over- revision, and communication is a matter of concern.
AI: Summary ©
Just a reminder, these kinds of gatherings, just
a reminder of the hadith of the Prophet
sallallahu alayhi wa sallam, when he said, Any
group of people who sit in the masjid
and the house of Allah and they read
the book of Allah and they study it
among themselves, sakinah, which is peace, tranquility and
iman, by the way, from Allah descends upon
their hearts, they would be showered, engulfed with
rahmah, from Allah, and the angels would rub
shoulders with them, the angels would sit among
them and with them, and Allah would mention
them, mention them to who?
To the angels, the highest ranking angels that
are with Allah, in the company of Allah
subhanahu wa ta'ala.
So that's the virtue of, we ask Allah
subhanahu wa ta'ala to grant us this
virtue as we sit and try to read
some verses from the Quran, and we try
to learn their meanings, so hopefully the hadith
will apply to us.
The Prophet sallallahu alayhi wa sallam said in
another hadith, that for Allah there are angels
that are travelling around, they're looking for gatherings
where Allah is mentioned, and Allah is remembered,
and when the angels are around, there is
iman, there is peace, there is guidance.
So we ask Allah subhanahu wa ta'ala
to make these gatherings a source of iman
and guidance.
And sometimes subhanallah, it's not only the piece
of information that you learn, just being in
these types of gatherings brings blessings, brings iman,
brings guidance.
That type of exposure to the Quran, to
the words of the scholars, is actually very
profound and powerful.
Sometimes we fall into the era of thinking,
the benefit that I get from a lesson
is the information.
Sometimes this is the least important, actually many
times this is the least important.
Why?
Because these are majalisur rahma, these are gatherings
of mercy, rahma from Allah subhanahu wa ta
'ala.
There are blessings that descend upon gatherings like
this.
I'm not praising our gathering, but we're hoping,
we're saying gatherings that are based on the
remembrance of Allah.
We pray and we hope that Allah makes
us from among them.
But that's the virtue of these places.
And it was mentioned previously many times, especially
for example about Imam Malik and others, others
even before him, the tabi'een, They said
that Imam Malik used to attend a gathering
of 2000 people.
Imam Malik when he taught, 2000 people would
come around and listen to his dars and
halaqa.
200 of them are seeking the hadith.
And Imam Malik did not read the hadith.
Imam Malik, he collected the hadith and one
of his students, he would read.
And Imam Malik would just approve.
These were the gatherings of Imam Malik.
So 200, 2000 would receive the hadith from
Imam Malik.
And the others would just get the demeanor,
the kind of presence of Imam Malik that
he would bring about.
And it would be for the blessings.
For the blessing of being in a gathering
of hadith.
Of the remembrance of Allah subhanahu wa ta
'ala.
So don't underestimate these gatherings.
Sometimes the information you come across or you
hear, you already know that.
Sometimes it's not the right piece of information.
Maybe you are somewhere else.
Maybe sometimes it's above your head.
Sometimes it does not relate so much to
your life.
It doesn't make so much sense.
It doesn't register with you.
So you don't feel the connection.
But don't miss out on the virtue and
the benefit of these gatherings.
These are opportunities.
These are opportunities to come in contact with
the book of Allah subhanahu wa ta'ala.
To hopefully be in the presence of angels.
And you don't know.
There is a narration.
It's hadith but it's da'if.
But the meaning is correct.
إِنَّ لِلَّهِ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ فَتَعَرَّدُوا لِنَفَحَاتِ
اللَّهِ Allah has in this time or in
the time that He created, Allah has some
moments where fresh breeze blows.
And this is a breeze of guidance.
This is the breeze of guidance.
You don't know when it comes.
So expose yourself to every opportunity.
You don't know when you will be guided.
Imam Abdullah al-Mubarak, rahimahullah wa ta'ala,
all his life he was just studying, teaching,
and he would get involved in jihad, etc.
When he was old, someone says, إِلَى مَتَى
تَقْلُبُ الْعِلْمِ Until when?
Like you're so old now and you're still
holding your books and studying and going from
class to class, teaching and learning.
And he said, لَعَلَّ الْحَدِيثَ الَّذِي فِيهِ نَجَاتِي
لَمَ أَعَرِفُهُ بَعْد Maybe the hadith that holds
my salvation from the hellfire, maybe I haven't
learnt it yet.
So I'm still chasing it.
Imam Ahmad, rahimahullah, he was old, very very
old, and he spent all of his life
studying and teaching and collecting the hadith.
He has one of the greatest collections of
hadith, Musnad al-Imam Ahmad, which roughly around
28,000 unique hadiths in the book of
Imam Ahmad, in Musnad.
Some narrations, I'm not sure how true they
are.
Imam Ahmad, when he taught his son hadith,
he made him memorize.
And Imam Ahmad, by the way, once he
said to his son, إِنِّي لَأَحْفَظُ أَلْفَ أَلْفِ
حَدِيثِ That I know thousand thousand hadith, a
million narrations.
So he teaches his son, I think it
was maybe a hundred thousand narrations, when he
was young.
And again, I'm not sure how authentic that
is.
I read it a long time ago.
So when his son memorized the hundred thousand
narrations, Imam Ahmad said, All of these are
fabricated hadith.
I made you memorize them so that you
are careful.
Now we're going to get to memorize the
authentic hadith.
I'm not sure how correct that is.
But the thing is, Imam Ahmad, someone asks
him, He says, إِلَى مَتَى تَطْلُبُ الْأَلْمِ أو
إِلَى مَتَى مَعَ الْمَحْبَرَةِ Because they didn't have
the pens that we had, the convenience that
we had today.
They would have the feather or the old
pens, and they would have a bottle of
ink.
And they would dip whatever that feather in
the ink, and then they would write, then
it runs out of ink, then we put
it back, and so on and so forth.
So that's how they wrote.
So students all had, not only their books,
but they had their ink with them.
So Imam Ahmad says to him, إِلَى مَتَى
مَعَ الْمَحْبَرَةِ Until when are you going to
keep this bottle of ink with you?
You're so old now.
قَالَ مَعَ الْمَحْبَرَةِ إِلَى الْمَقْبَرَةِ He says, I'm
going to keep this محبرة to the مقبرة.
Until I make it to the grave.
It's going to stay with me till the
grave.
Till the grave.
And I'm not sure which one of the
محدثين, he was dying, he was literally taking
his last few breaths, and he says to
a friend of his, remind me of the
حديث on المواريث.
حديث such and such.
He asks him about a specific حديث.
He says الساعة, like now you're dying.
He was literally just taking his last few
breaths.
He said, I want to die studying the
حديث of the Prophet ﷺ.
And literally he says, so his family says,
like he was, his friend was reading the
حديث, and then we could hear, and he
read the حديث and he left.
Sorry, it's his friend.
He said, as soon as I left the
house, like outside, I stepped outside of the
door, I could hear the women weeping.
He had passed.
So again, these gatherings are gatherings of blessings,
inshaAllah ta'ala.
So don't just focus on the piece of
information or the knowledge that you get.
It's the blessings that Allah subhanahu wa ta
'ala allows with these types of gatherings.
So we continue.
So Imam Sa'di rahimahullah ta'ala, he was
mentioning some of the benefits from the story
of Ibrahim in Surat al-Dhariyat.
He says, وَمِنْهَا أَنَّ الضَّيْفَ يُكْرَمُ بِأَنْوَاعِ الإِكْرَامِ
بِالْقَوْلِ وَالْفِعْلِ لِأَنَّ اللَّهَ وَصَفَ أَلْضِيَافَ إِبْرَاهِيمِ
بِأَنَّهُمْ مُكْرَمُونَ أي أكرمهم إبراهيم ووصف الله ما
صنع بهم من الضيافة قولا وفعلا ومكرمون أيضا
عند الله We'll take them one benefit at
a time.
The wisdom and rulings seen in this story
include the following.
It is wise that Allah tells His slaves
the stories of both good and evil people,
so that they may learn from their stories
and the fate of each group.
The virtue of Ibrahim al-Khalil a.s.
Because Allah begins his story with that which
sheds light on its importance and how he
paid special attention to it.
Oh by the way, we read those.
We're just in point number four, I believe.
The guest is honored?
Yeah, the guest is honored.
The guest is to be honored in various
ways, in word and deed, because Allah describes
the guests of Ibrahim as honored.
In other words, Ibrahim honored them and Allah
describes the hospitality that he offered them in
word and deed.
They were also honored by Allah.
Okay, so honoring the guest, as we said,
is actually a sign of Iman.
It's a sign of Iman.
Many people think, again, Iman is something in
the heart.
But what Iman does, it does unlock the
good that is in you.
It does awaken your fitrah.
It does strengthen your fitrah.
Iman has an impact on who you are.
Very powerful impact.
On your personality, on your traits, on your
priorities, on your worldview.
It has an impact on how you live
your life.
The choices that you make in life.
Your demeanor changes with Iman.
Your demeanor changes with Iman.
The Prophet, peace be upon him, for example,
says المؤمن معلف In another narration, المؤمن يعلف
ويؤلف The believer is someone that you find
yourself comfortable with.
You find this closeness to, naturally.
You know, there are people that you meet
and you feel, I know this person.
I feel so comfortable.
I have this cozy feeling with that person,
this friendly warmth.
I find it with that person.
The Prophet, peace be upon him, says المؤمن
يعلف ويؤلف They're very easy to get on
with.
The believer.
So, in the Arabic language, this type of
expression shows that causality.
العلّة When you study Usul Fiqh and you
study علّة, the reason for ruling, you'll find
this as one of the patterns for علّة.
الحكم المؤلّق بالوصف Okay, for those who want
to know something about Usul Fiqh.
الحكم المؤلّق بالوصف When there is a description
and it's brought about a ruling, this shows
the description is the reason or the cause
of this ruling, is the root of this
ruling.
المؤمن يعلف ويؤلف The Prophet said the believer
is someone that you easily get on with.
Why?
Because of their Iman.
It changes their demeanor.
It changes their demeanor.
Whereas the hypocrite, you will find them the
opposite.
You'll find them the opposite.
So, Iman brings the best out of you.
It does bring love, it does bring connection.
This is why Iman really is important, for
example in marriage.
It's important in business.
There is something in this speaker.
Is that?
Okay.
Is the camera catching that?
So, مَن كَانَ يُؤْمِنُ بِاللَّهِ وَاليَوْمِ الْآخِرِ فَلْيُكْرِمْ
ضَيْفَهُ Whoever truly has faith, has belief, has
Iman in Allah, and the last day, let
them what?
Be, let them accommodate, let them be generous,
let them entertain the guest.
يُكْرِم Honor your guest.
So that's an outcome of Iman.
It's an outcome of Iman.
So, the problem with the world today, we
say the world is a, you know, the
lifestyle is fast-paced these days, so people
don't have time for their guests.
That's not an excuse.
It's not even a virtue.
And this is something that we should not
give in to.
In the sense, in the sense that if
our lifestyle does not allow us to be
generous to the guest, that shows there is
something fundamentally wrong with our lifestyle.
And we need to adjust.
We need to adjust.
There is another rule as well, this is
قَوَاعِدِ الْفَقِيَّةِ فَقِي مَاكْسِمْسِ مَا لَا يَتِمُّ الْوَاجِبُ
إِلَّا بِهِ فَهُوَ وَاجِبُ Okay?
Whatever is necessary for the fulfillment of an
obligation, an obligation also becomes an obligation.
If I cannot fulfill an obligation except with
another thing, which is not an obligation, now
the second thing becomes an obligation.
Because it's needed for that.
Okay?
So honoring your guest, a level of it
is واجب.
And another level of it is مستحب, which
is virtue.
More of a virtue.
But this is something that is highly celebrated
in Islam.
And it's been celebrated in most of the
cultures that have good background in faith and
iman in some revelation.
But subhanAllah, the more people get away from
Islam, the more people get away from Allah
subhanahu wa ta'ala, the less generous they
become.
The more people get away from their fitrah,
the less generous and kind to their guests
they become.
Okay?
So iman translates into personal traits, into social
norms that are very positive, very constructive, and
very pleasant and virtuous.
And they feed into the dynamics of society.
They feed into the dynamics of personality.
So this is why growing in iman, by
the way, marrying someone, this is why when
someone practices Islam and their manners become bad,
there is something wrong with the way they
relate to Islam.
There are people, you know, when they start
practicing, they become rude.
They become arrogant.
They become disrespectful.
They see themselves like they want to be
right.
They want to point out people's mistakes.
And they become hard to get on with.
And I'm not saying hard to get on
with for like a person who is just
completely off track in Islam, but even by
practicing Muslims.
There are people that when they start practicing,
you don't want to come near them.
You don't want to get in trouble.
That tells you there is something serious in
how you're relating to Islam, how you're learning
Islam, what your aqeedah is, what your understanding
of Allah really is, what your understanding of
Islam is.
You're bringing a lot of stuff from your
past, masking it, sugarcoating it with something that
seems Islamic, but it's not.
You could call it al-amru bil ma
'ruf an-nahi a'nil munkar.
When in reality is your obsession with being
right and proving others wrong.
You could be very harsh with others.
It might be your own problems, your own
trauma, unresolved trauma.
But you find a way that seems religious
and you can lash out on people.
These are very subtle tricks and this is
the deception of Shaitaan.
He brings into a lot of religious people
and they can find a way to justify
it.
When this is the case, you are being
used by Shaitaan.
No matter how outwardly you look like as
a Muslim or as a practicing Muslim.
It really doesn't matter.
The easiest thing in Islam is to look
Muslim.
Or to look practicing outwardly.
Everyone can do it.
Hypocrites did it.
That's what hypocrites did.
That's what hypocrites did.
They prayed in the front line in the
masjid of the Prophet.
They would always publicize their good.
They seemed like to most of the companions,
they seemed like the most righteous by the
way.
Don't think like the companions knew who the
hypocrites were.
No.
Most of them were very like they were
very impressive in their public behavior.
In their looks.
That's what hypocrisy is.
The easiest thing is to look like a
practicing Muslim.
The hardest thing is to have the heart
of a believer.
Is to work on this which requires so
much work in private and it requires a
lot of patience.
You need to outlast your tendency for recognition.
You need to work in silence and in
privacy.
When no one sees you.
No one knows you.
For years you work hard.
Where you humble yourself.
You recognize your mistakes and you work on
them and you make dua and you cry
out to Allah to help you.
And you improve yourself and you get feedback
and you work on yourself.
It takes a lot of courage.
But it's easier to just lash out and
look as a very practicing person.
Right?
And I don't know.
Find some cause and look as a hero.
When in reality you are literally.
You're not even nothing.
You are you're whacking at the religion and
the people who are trying to practice the
religion.
The reality of Islam is that it improves
you.
And this is why I think it was
again Abdullah bin Mubarak he said يطلب العلم
فما يلبث أن يظهر ذلك على سمته وأدبه
He said at our time a teenager Fattah
is a teenager He would hardly start seeking
knowledge until you see the impact of knowledge
on his beautiful demeanor.
He would turn into a very beautiful soul.
That's what Iman does.
That's what Iman does to humans.
So when you don't see this and you
see the opposite of the Sunnah of the
Prophet ﷺ of good demeanor and his beautiful
traits of Iman then you know that there
is something wrong.
And usually there is corruption in the heart
that has been ignored, that is festering and
that is growing and the person is avoiding
it.
They're avoiding it and they are just focusing
outside where they could again they could weave
a story of them being some kind of
hero when literally they're just not brave enough
to face the weakness of their hearts.
Ok let's continue.
ومنها أن إبراهيم ﷺ قد كان بيته مأون
للطارقين والأضياف لأنهم دخلوا عليه من غير استئذان
وإنما سلكوا طريق الأدب في الابتداء بالسلام فرد
عليهم إبراهيم سلاما أكملا من سلامهم وأتم لأنه
أتى به جملة اسمية دالة على الثبوت والاستقرار
The house of Ibrahim ﷺ was a place
that was frequented by passers-by and visitors
because they entered upon him without seeking permission.
Rather they followed the etiquette of initiating the
greeting of Salaam and Ibrahim responded with a
more complete greeting because his greeting as indicated
by the Arabic wording was indicative of a
wish that peace be upon them all the
time.
Ok so since we're talking about generosity again,
one common thing among very generous people and
kind people is that they had part of
the house for the guests like a guest
house that would be open for everyone to
walk in without even asking permission don't do
it here don't do it here now there
are differences, the world has changed but in
the past this was a common practice so
they would have someone, they wouldn't make it
like the threshold for entering their house, they
wouldn't even cancel that completely so there is
no barrier between people and you know their
generosity so they opened that part of their
house and guests were welcome permission was given
already to everyone you walk in you don't
have to seek permission and they would be
happy for someone to come as we said
and they would be generous to them now
let's not keep that theory what I would
say, let's activate this I would say in
the next two weeks invite some friends some
relatives to your house with the intention of
applying the example of Ibrahim and Isa I
want to be generous to my guests and
since maybe if it's not happening already, initiate
it reach out to some friends, to some
relatives invite them and make them sufood and
do that every now and then do it,
wallahi it builds your iman, if you do
it for the sake of Allah it builds
your iman, subhanallah you know the heart grows
with doing good your fitrah needs to be
activated there is a principle of tazkiyah called
the principle of activation there are so many
things in you can be activated bad influence
around activates the wrong things in you, the
wrong elements in you the good stuff good
environments, good triggers activate good stuff in you
you want to maximize that doing good deeds
is an act of activation is an act
of activating some of the good things some
of the seeds, good seeds in your heart
so they grow and they start to they
start to give fruits so you increase your
iman ok
it is prescribed to ask people who come
to you or with whom contact takes place
to introduce themselves because there are many benefits
in doing so ok so this again this
depends on the culture, in some cultures we
said some people found it inappropriate to ask
the guest for their name or any personal
information so they would welcome them without a
question why?
in their mind is that maybe there is
a reason why this person doesn't want to
disclose their name so I'm not going to
hold my generosity back or even embarrass them
and ask for their name if they want
to share their name they can share it
out of their own out of their own
accord but I'm not going to ask for
it at least for the first three days
in some other cultures it's actually rude not
to get to know the person and I
think there is a hadith from the prophet
salallahu alayhi wasalam I forgot the exact wording
but if you meet a brother and you
don't ask him about his name this is
inappropriate get to know their name get to
ask them about their name, what's your name?
what's going on?
but don't be nosy and this is where
differences in culture can get very problematic so
for example in the Arab world people will
ask you very personal information and that's for
them part of entertaining a guest like where
are you from?
what's your name?
how many kids do you have?
where do you live?
how many cousins do you have?
where do you work?
how was your childhood?
how are your neighbors?
and they'll ask you so many questions what
do you like to eat?
what's your favorite dish?
they'll ask you your hobbies things like that
and someone coming from the west they say
what's wrong with this guy?
so nosy, getting into my own life for
them this is generosity for the other person
it's what?
being pushy, right?
asking about private private information but that's just
cultural difference and it could be problematic so
this is why it's good to know what's
the culture of that person and work accordingly
this is called the norms of the people
so it's good to be considerate ...
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we see Ibrahim's politeness and gentleness in speech
as he said you are strangers to me
rather than saying I do not know you
the difference between the two phrases is obvious
this is very observant you know sometimes using
pronouns or using verbs versus nouns could really
smooth out the language smooth out the language
so sometimes using a pronoun could be too
personal when you say you but you might
avoid that by using something more general so
an example you will find in actually surah
Al-Kahf ...
...
so he says to you ...
...
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...
...
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...
...
...
...
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The second time he asked him after killing
the teenager, what did he say to him?
قَالَ أَلَمْ أَقُلْ لَكَ First time he said
أَلَمْ أَقُلْ, didn't I say?
That you are not going to be patient.
Second time he said أَلَمْ أَقُلْ لَكَ, didn't
I tell you?
Now the formality has lessened.
Now he's saying you, I told you.
First time he didn't say I told you.
So that shows that the level of formality
has gone now.
And the level of patience with your behavior,
I have less patience for that now.
So that's the same thing.
Sometimes you might say, in an argument, that
happens a lot by the way in a
household.
And by being observant, you can actually avoid
a lot of conflict.
Why?
A lot of language is subtle.
They say subliminal, I don't like the word,
but it is subconscious and it does register.
So if someone says, so for example, let's
say a husband arguing with wife.
And she said something and then she forgot.
So he acted on that, then she blames
him for acting that way.
So he's going to say, you said that.
You told me to do this.
That's very confrontational.
Is he right?
He's right.
But is this the best way of addressing
it?
Maybe not.
He could say, but I thought, you know,
we discussed and I got the impression that
you said this and that.
And by the way, because there's always a
margin of error, maybe you misunderstood.
It could be, but it's always nicer.
Don't put people face to face with their
mistakes all the time unless it's needed.
But you could lessen the friction, right?
Make it easier for them to accept.
Oh, I thought, OK, we discussed this and
I'm under the impression that this is what
you said.
So maybe I got that wrong, but let's
fix it.
Now, that's a completely different route than, oh,
you said this, right?
Then she's going to say, no, you said
this, you said that, and then you get
to nowhere.
So using the language in that way, Ibrahim
a.s. said, The Arabs used to say
to someone, SubhanAllah, when they met people or
people came into their house, they didn't say,
who are you?
They would say, where are the people from?
Where are the people from?
This is good adab.
I had a friend when I called him,
you know, at home when I was landline,
we were kids.
I would call him at home.
His mother would respond and say, salam alaikum.
She says, who are you?
And for me, Allah mustahan.
Every time I have to give him, it's
like cross-examination.
Who are you?
You could have said that in a nicer
way, right?
So this kind of, especially using pronouns and
directly addressing people, it's good to assess the
situation.
Sometimes when you need to call out someone,
you need to say you.
You need to use the pronoun very powerfully.
So Ibrahim a.s. said, where are the
people from?
I don't know the people.
He didn't say, I don't know you.
He didn't say, hey, I'm not familiar with
you.
Who are you?
He didn't say that.
He said, I don't know the people.
So then they introduced themselves.
ومنها المبادرة إلى الضيافة والإسراع بها لأن خير
البر عاجله ولهذا بادر إبراهيم بإحضار قرى الضيف
One should hasten to offer hospitality, because the
best good deed is that which is done
without delay.
Hence Ibrahim a.s. hastened to prepare a
meal for his guests.
So yes, خير البر عاجله, the best of
good is the most immediate.
Don't delay it.
There's something good, go ahead and do it.
Something good, and it's time, go ahead and
do it.
Why?
Because there's always other things.
So get it out of the way.
Get it done.
Get it done.
One of the most destructive habits is to
be reluctant and to overanalyze.
You know, they say paralysis by analysis, right?
You keep thinking, thinking, thinking.
You want to get things perfect before you
act on them.
Yes, you need to get to a good
level of doing something and figuring it out
before you embark on it.
But you don't want to overdo that.
A lot of people kill their idea with
thinking, to the point that they think of
the very unlikely, and eventually they end up
doing nothing.
The Arab poet says, إذا كنت ذا رأي
فكن ذا عزيمة فإن فساد الرأي أن يتردد.
If you are a person of good understanding,
good judgment, then be a person of will.
Be a man of will.
Because what destroys good judgment is lack of
strong will.
So it's always good to act.
The Arabs say, خير البرّ عاجله.
The best of good deeds is the ones
that you just act on now.
There's something good, go ahead and do it.
Why delay?
Why keep delaying?
If there are no good reasons.
So you have the two opposites.
Haste, going into things immaturely or prematurely, and
delaying things over their maturity.
A lot of things in life are a
matter of time, by the way.
They are timely.
Sometimes there's a conversation, and you must say
a word, and if you don't say it,
its time is gone.
Sometimes it's a split second.
And if you say it two seconds later,
it's not the same.
It is something different.
Sometimes, again, there are people who need help.
You say, you know what, I'm just busy,
I'll get back to you in 15 minutes.
It's over.
It's already too late.
So always be mindful of time.
There's a good book by Daniel Pink.
It's really a good book.
It's called When.
I forgot what's the subtitle, but it's about
time.
It's called When.
That's the title of the book.
It's really a brilliant, brilliant book.
It's very interesting.
It shows you the importance of timing.
And how really it's crucial.
It is crucial.
Because many times, when you bring something before
its due time, or after its right time,
it's not the same.
ومنها المبادرة ومنها أن الذبيحة الحاضرة التي قد
أعدت لغير الضيف الحاضر إذا جعلت له ليس
فيها أقل إهانة بل ذلك من الإكرام كما
فعل إبراهيم عليه السلام أخبر الله أن ضيفه
مكرمون If meat that has already been prepared
is offered to a guest, this is not
disrespectful in the slightest.
Rather, it is an honor.
As Ibrahim A.S. did that, and Allah
tells us that his guests were honored.
Does anyone understand what this is talking about?
This is cultural difference.
I don't think in the West you have
this at all.
But, sometimes you have a guest who's planned
to come.
You prepare food for them.
But then you get a phone call last
minute.
And say, sorry, there's an emergency, I can't
make it.
You invite someone else.
Or someone else is there, and you offer
them the food.
Many of the Arabs think this is shameful.
This is disrespect of your second guest.
You have to make them fresh food.
You have to make them food that is
done with them in mind.
It's done purposefully for them.
That is overboard.
That is overboard.
But you know, I'm not sure if you
receive those type of invitations, especially in Ramadan.
Last minute, someone calls you half an hour
before Maghrib.
He says, can you come over for Iftar?
And you know that they had planned guests
visiting.
And they didn't come, so you are the
spare guest.
It depends if you want to take it
or not.
If you feel okay with it, take it.
If not, I personally don't feel good about
it.
You could just tell them, couldn't you just
call me like a day before Maghrib?
Very thoughtful of you, right?
But generally speaking, even if food is done
with other people in mind, still when it's
offered, it is a type of generosity.
Whether you prefer that or you don't prefer
it, it's still a matter of personal taste.
Allah tells us of why he blessed his
close friend Ibrahim with great generosity.
As this food was ready to be served
and his house was in a state of
constant readiness to welcome guests.
So he did not need to go and
fetch food from the market or from his
neighbors and the like.
Okay, what that means is Ibrahim a.s.
welcomed guests everyday.
So it's not like he was surprised by
a guest and all of a sudden there's
nothing at home.
So he rushes to the supermarket, get the
supplies, get the rice, get the meat.
Why?
Because he was always ready for guests because
they frequented his house daily.
So that's a sign of his generosity.
And the Prophet s.a.w. said in
many hadiths, he would say, Many
times the Prophet s.a.w. would give
advice about ibaam al-ta'am.
And he would mention this among the virtues.
Feeding people, giving people, whether guests or poor
people, both.
There is virtue in both.
There is virtue in both, in feeding people
in general.
It is a very beautiful thing and it
has an impact, subhanAllah, on the soul.
It has an impact on the heart, being
generous, being entertaining and welcoming of the guests
and always opening your house, again, for good
guests.
Don't just invite anyone.
The Prophet s.a.w. also says, Do
not accompany or take as a friend except
a believer.
Because they are going to have an influence
on you.
And let no one eat your food but
a righteous person.
Does that mean if an unrighteous person comes,
you kick him out?
No, it just says, choose your guests.
How do you choose them?
You know that you attract the type of
people.
You know how to attract the type of
people.
You know where to draw the line with
people.
Obviously, birds of a feather flock together.
So good people will attract good people.
And if you find yourself attracting bad people,
it's time to look within.
وَمِنْهَا أَنَّ إِبْرَاهِيمُ هُوَ الَّذِي خَدَمَ عَضُيَافَهُ وَهُوَ
خَلِيلُ الرَّحْمَٰنِ وَكَبِيرٌ مَنْ ضَيِّفَ الضِّيْفَانِ Ibrahim was
the one who served his guests, even though
he was the close friend of the most
gracious.
The man of dignity and honor is the
one who serves his guests.
By the way, Sheikh Abdul Rahman Al Saadi
is from the city of Unaiza, in Al
Qasim, in Najd, the middle of the Arabian
Peninsula.
And those are Bedouins.
Those are Bedouins.
And the Bedouins are the most generous.
Everywhere.
Everywhere.
Find the Bedouins in Pakistan, they are the
most generous.
Find them in the Arabian Peninsula, the most
generous.
In Hesham, the most generous.
In Egypt, they are the most generous.
In North Africa, you find them as well.
In Libya, Algeria, Morocco, Mauritania, the most generous
people, honestly.
They'll open their house for you.
They will serve you with everything.
Everything they have.
It's subhanAllah.
So, there's something about the people who are
still connected to nature and have a simple
lifestyle, and they hold on to these traditions.
They hold on to these traditions.
They celebrate those traditions.
Like, if you are a stranger, you didn't
come to their house, they are going to
worry for days over, why didn't this guest
choose my house?
Why did he choose someone else's house?
Is my house, like, repelling people away?
Is it not attractive enough for guests?
Is there something, did he see anything bad
about me that didn't invite him in?
So, they would obsess over that.
Why?
Because generosity for them is such a powerful
thing.
SubhanAllah.
And still, subhanAllah, a lot of the tribes
in Asham, they actually came from Najd.
A lot of the tribes in Asham, Jordan,
Palestine, Syria, and many parts of Iraq, they
actually came from Najd.
From around Unaiza, Buraida, these areas.
They still maintain the same level of generosity.
They still, like, for them, it's like a
sacred thing to have a guest and to
offer them.
Even, I know people, Allah, I know someone,
who had a debt that is over $100
,000.
But he can't stop inviting guests to his
house.
And all of his debt is incurred by
his generosity.
That's insane, I'm telling you, that's insane, and
I won't advise anyone to do that.
But it's just, he cannot stop.
He's so addicted to it.
Literally, he has like a guest house that
is as big as this part here.
And he has seats all over.
And almost every day he feeds people.
Still, these people exist, subhanAllah.
يَنَّ هَذَا أَيْسَرُوا عَلَيْهِمْ وَأَحْسَنُ He brought the
food to them to the place where they
were sitting.
And he did not put it somewhere else
and tell them to come and have some
food.
Because this is easier for them and is
better.
Yeah, so that's even, subhanAllah, taking care of
the guest to the point of bringing the
food to where the guest is and not
asking the guest to come to the food.
Again, this has to do with the norms.
It really has to do with the norms.
But it's just a sign of being considerate
of your guests.
Let's read the rest of the benefits because
it seems these benefits are just going to
take today's halaqa.
And then we will comment on them all
together.
وَمِنْهَا حُسْنُ مُلَاطَفَةِ الضَّيْفِ فِي الْكَلَامِ اللَّيَّنِ خُصُوصًا
عَنْدَ تَقْدِيمَ الطَّعَامِ إِلَيْهِ فَإِنَّ إِبْرَاهِيمَ عَرَضَ عَلَيْهِمْ
عَرْضًا لَطِيفًا وَقَالَ أَلَا تَأْكُلُونَ وَلَمْ يَقُلْ كُلُوا
وَنَحْوُهُ مِنَ الْأَلْفَاظِ الَّتِي غَيْرُهَا أَوْلَ مِنْهَا بَلْ
أَتَى بِأَدَاةِ الْعَرْضِ أَلَا تَأْكُلُونَ فَيَنْبَغِي لِلْمُقْتَدِي بِهِ
أَنْ يَسْتَعْمِلَ مِنَ الْأَلْفَاظِ الْحَسَنَةِ مَا هُوَ الْمُنَاسِبُ
وَالْلَائِقُ بِالْحَالِ كَقَوْلِهِ لِأَضْيَافِهِ أَلَا تَأْكُلُونَ أَوْ أَلَا
تَتَفَضَّلُونَ عَلَيْنَا وَتُشَرِّفُونَنَا وَتُحْسِنُونَ إِلَيْنَا وَنَحْوُهُمُ
وَمِنْهَا أَنَّ مَنْ خَافَ مِنَ الْإِنسَانِ لِسَبَبٍ فَإِنَّ
عَلَيْهِ أَنْ يُزِيلَ عَنْهُ الْخَوْفِ وَيَذْكُرَ لَهُ مَا
يُؤَمِّنُ رَوْعَهُ وَيُسْكِنُ جَأْشَهُ كَمَا قَالَتِ الْمَلَائِكَ لِإِبْرَهِيمِ
لِمَنْ خَافَهُمْ لَا تَخَفُ وَأَخْضَرُوهُ بِتِلْكَ الْبِشَارَةِ السَّارَةِ
بَعْدَ الْخَوْفِ مِنْهُمْ وَمِنْهَا شِدَّةُ فَرَحِ سَارَى إِمْرَأَةِ
إِبْرَاهِيمِ حَتَّى جَرَى مِنْهَا مَا جَرَى مِنْ صَكِّ
وَجْهِهَا وَصَدْرَتِهَا غَيْرِ الْمَعْهُودَةِ وَمِنْهَا مَا أَكْرَمَ اللَّهُ
بِهِ إِبْرَاهِيمِ وَزَوْجَتَهُ سَارَى مِنَ الْبِشَارَةِ بِعُلَامٍ عَلِيمٍ
One should speak gently and show politeness to
one's guests especially when offering him food.
Ibrahim offered the food to them and requested
them to eat in a very gentle manner,
saying, Will you not eat?
He did not say, You have to eat,
and other such phrases that are not the
most preferable.
Rather, his approach was that of requesting them
to eat.
The one who wants to follow his example
should use nice words as appropriate to the
situation, such as saying to his guests, Will
you not eat?
or Please do us the honor of eating
with us, and the like.
If a person is afraid of someone for
any reason, that person should reassure him and
say things to put his mind at rest
and calm him down.
As the angels said to Ibrahim, when he
was afraid of them, fear not.
And they told him of those glad tidings
after he had been afraid of them.
We see the great joy of Sara, the
wife of Ibrahim to the extent that she
struck her face and cried out loud, which
was not usual behavior on her part.
Allah honored Ibrahim and his wife Sara with
the glad tidings of a knowledgeable son.
Okay.
Good points here.
So first, again, one more time with the
language.
So Ibrahim didn't say to them, Which is
very rude.
Imagine you bring food to the guests and
say, Eat.
It's too direct.
So even the language should be more polite
and indirect.
So he would say, Because they didn't reach
out to the food to eat.
So he was puzzled.
Like it's the norm, you bring the food
to the presence of the guests and they
just, you know, they start eating.
But they didn't extend their hands.
So he said, Aren't you going to eat?
Something like this.
Would you like to eat?
And again, you'll find the Arabs today, I
would say, when they bring the food, they
would not say, It would be very rude
to say, Very, very rude.
They would say, for example, I think the
Bedouins until today, they say, In
Egypt, what do they say?
Anyone can help us?
So there's always this politeness because eat is
too direct.
I recall long, long ago again, there was
a brother from the UK learning Arabic in
Jordan.
So there was a big halaqa every Thursday
night.
And a new, a second, this is number
one, number two, someone I knew from before,
and he came as a guest to number
one.
He wanted to spend a couple of weeks
with him and check Jordan out for maybe
learning more Arabic.
So I know number two.
So I met him.
I never met number one.
Never ever.
And I find number two at the masjid
by accident.
SubhanAllah.
And I walk with him.
He walks me to the house of number
one who wasn't at the house.
Then number two offers me, he has falafel.
Right?
So he offers me falafel.
And we were three brothers and I was,
okay, like after the long halaqa, tired, nice
to have a snack.
So I was eating falafel and then he
says, oh, my friend has come, so I'll
introduce you to him.
This is number one.
He's already been there for a while and
he speaks some Arabic.
So he comes, salam alaikum.
He looks to the food, he says, akaltum
ashai?
That's what he says.
He says, you ate my dinner.
First time we meet him, the only exchange
of words was salam alaikum.
He says right to our face, you ate
my dinner.
And we were like in complete shock.
Really?
We're so embarrassed obviously.
We went and bought him shawarma by the
way.
So, but you look at the, you see
the etiquettes?
See the difference of etiquettes?
That's the difference.
That is the difference, right?
Don't ever say to someone, you ate my
dinner.
Okay, so this is being indirect, being using
this kind of decent, respectful language.
Another beautiful point here is when someone is
concerned about you, someone is going to have
you are in a situation that might be
suspicious.
It's good to repel the doubts.
Keep that in mind.
In communication, any gap in communication will be
filled by shaitan.
Any gap, anything you're silent about in communication,
if there is a need for clarifying it,
you don't clarify it, shaitan is going to
inject his own whispers in that.
This is why there's a qaida sharia in
Islam, says al bayan yatrud al shaitan.
Clarification in communication repels shaitan.
Don't leave gaps, don't let people arrive at
conclusions.
So, in communication, you have to be very
clear and you have to be very considerate
of the other person, what are they getting.
The Prophet s.a.w. was at night,
walking with his wife, Safiya r.a. They're
walking at night, together.
Two of the ansar walk by them, and
they say salam alaikum.
Out of respect, very formal, distant, salam alaikum,
and they walk away.
The Prophet s.a.w. says, hold on,
hold on, easy, come in.
He says, innaha Safiya.
He says, this is Safiya, my wife.
Qala ya Rasool Allah, Are we going to
have bad thoughts about you?
Because the Prophet s.a.w. is with
a woman and she's covered.
Are we going to have bad thoughts about
you?
He said, shaitaan runs through the veins of
Adam, just as blood runs through it.
Shaitaan is in your system.
He's injecting ideas.
A lot of problems, a lot of disputes
happen between parents and their children, between spouses,
between friends.
It's because lack of clarification.
It's because people arrive at conclusions.
People don't feel safe and secure to ask
questions or to maybe, how can I say,
clarify doubts.
Maybe it's rude to inquire about this specific
thing that I don't feel comfortable with.
Someone says something and you didn't get it.
Ask about it.
What do you mean by that?
What does that mean?
Someone behaves in a way, right, that puzzles
you.
Ask them.
Again, obviously, if it's a matter of your
concern, don't just chase people, but a matter
of concern, ask.
What does that mean?
Why did you do this?
Is there something wrong with that?
Did I miss something?
Why?
Because if you leave that gap, shaitaan is
going to fill it.
You might think, oh, I'm just being polite.
You're being polite, but shaitaan will use this.
So, al-bayan yatrud al-shaitaan.
Communication, don't leave gaps.
Don't leave gaps because a person will just
run with a cascade of conclusions.
Sometimes a person, you know, reaches the moon
with their conclusions.
Hundred consecutive conclusions far from the point where
you were together.
And then what happens?
Attitudes are built on this.
Actions are built on this.
Relationships are destroyed.
So, always inquire, ask.
In communication, actually, they have a rule.
They say, it is impossible to over-communicate
in leadership.
So, leadership, part of it is communication.
They say, in leadership communication, it is impossible
to over-communicate.
Actually, you can over-communicate when you talk
about, you know, trivial issues, but what they
mean is, about necessary matters, you can't over
-communicate.
It's impossible.
You can't even say enough, by the way.
So, keep that in mind with relationships.
Ask.
So, the Prophet ﷺ, these two companions just
passed by him.
He's with his wife.
Okay, they'll figure out.
And he didn't leave it for Shaytan.
He didn't leave it.
And he's the Prophet ﷺ.
He said, إِنَّهَا صَفِيَّةً.
This is Safiyyah, my wife.
We're not gonna have thoughts, bad thoughts about
you.
He said, إِنَّ الشَّيْطَان يَجْرِي بِنَ أَبْدِ آنَمٍ
Don't think good of yourselves.
Shaytan runs through the veins of every human
being.
So, he's gonna inject ideas.
So, don't give him an opportunity.
Don't give him...
And this is what the angels hear.
They sense that Ibrahim wasn't comfortable with them
not eating the food, not reaching out to
the food.
So, there's something off here.
So, what's going on?
Now, he's puzzled.
Now, he's concerned.
You don't want to get people paranoid.
You don't want people to get paranoid.
When you act weird in unusual ways, and
this happens with a lot of practicing brothers,
by the way, and sometimes some practicing sisters,
you don't want to act weird.
Especially in social...
in a social gathering or anything.
Or in social places.
Public places.
Be careful.
Don't act in a way that is so
different from people.
Unless, obviously, there's something haram or wrong.
Because if people get paranoid, people can become
dangerous.
Yes, people can see you as a threat.
Generally speaking, humans scan around.
If they see anything that is off the
norms, they identify it as a threat.
They get paranoid, they get worried, they get
very defensive.
And obviously, when they are defensive, they can
be very dangerous.
So, this is one reason why the Prophet
ﷺ, Naha Rasool Allah ﷺ, and Libas al
-Shuhurah, the Prophet ﷺ prohibited a person to
dress up in a way that is different
from the people, that makes them stand out
completely.
Because people, again, when there is nothing haram
here, we're saying.
Okay?
When there is nothing haram.
Why?
Because it is very agitating for humans to
see something outside the norm.
Yes.
So, you might say, there are things, I
understand.
I understand.
There are things that are haram, you shouldn't
be doing them.
But just be wise.
Just be wise.
And if you're gonna be different, choose the
most important things that you need to be
different in.
Don't just differ with everything.
You have an allowance, you have an allowance,
a margin where you can be different, and
that will be tolerated.
That will be tolerated.
You go beyond that, you're really getting a
lot of attention.
And it's not a good type of attention.
Okay?
So, you wanna calm people down.
There is a guy in self-defense, I
saw once, in their training, and he said
something very important.
He said, when you are walking in a
place, and you find that you are walking
in a direction, there is a person in
front of you, and you sense that they
are aware that you've been behind them for
a while, it's good to talk to them.
Tell them, hey man, I'm not following you.
We just happen to be walking the same
path.
He said, because you could get shot.
He said, people get shot for something like
that.
Yes.
And, the same thing, when you're walking and
someone seems to be following you, you have
to step to the side, and check what's
going on.
Yeah, so don't leave too many things for
suspicion.
Generally speaking.
And here the happiness, but I think it's
the shock of the wife of Ibrahim, because
again, she was too old to bear children.
She didn't ever, she had never had children
before.
And Ibrahim was too old to have children
himself.
But Allah subhanahu wa ta'ala, the thing
is, she acted in ways she wouldn't act,
she wouldn't normally act, and that happens.
So sometimes a person could get happy, they
could get shocked, really in a state of
shock, they might act in ways that are
unusual.
It happens.
It happens.
Yeah, that's it for today.
We can take a couple of questions.
Oh, no questions, no, it's too late.
InshaAllah, we'll see you next week, bi-idhnillahi
ta'ala.
And, hopefully, inshaAllah, we'll be able to cover
some material.
As-salamu alaykum wa rahmatullahi wa barakatuh.