Tom Facchine – Riyadh al-Saliheen and Women’s Q&A #41
AI: Summary ©
The afterlife of Prophet Muhammad is described as a "hasha" that is not the end all the way, and is recognized as the afterlife. The importance of following the afterlife and not believing in it is emphasized, along with the need to focus on one's responsibilities and not allow oppression to dominate. The speakers emphasize the importance of showing faith and faith in actions and actions of worship, and the need for security and wellbeing. The segment ends with a brief advertisement for a company and potential interview.
AI: Summary ©
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salatu salam ala Ashraf for me it almost mean and being an avid football fan and Mohammed atta he of course was listening along that NWA in fact no no in fact I mean that I didn't and I was in there and many
of them too
women's course
real solid heme and q&a, where at the very end of the call today, I finished the chapter on patients
three Hadith.
Even asserted or the Allahu Anhu reported that the Messenger of Allah azza wa jal is that I'm sad. You will see after me favoritism and things which you will disapprove of.
They asked him then to long way so then what do you order us to do? Meaning when that time comes? He replied to the law holiday said I'm discharge your obligations and ask your rights from Allah and Sahil hottie are Muslim.
One of the things we learned from this hadith is, again, to set our expectations.
We should all strive
to create a society in which there is just
power. Because in Islam, we do not believe that power is inherently evil, there is righteous power, but we have the obligation to attempt to construct and empower
the righteous.
However,
we are aware
that
when it comes to
what actually happens
in the world, then that's a far cry from this ideal. If you look at human history,
it's more of like, it's more often than not the tale of oppression and tyranny, etc, etc.
And so the province lay Saddam is setting our expectations.
Right. He's telling us that listen, there's going to come a time. And by
correlate via by corollary, or by inverse, we can
imply that
everybody accepted that the particular era that they were living in was an era of peace and justice and righteous rulership and righteous authority.
And so you could almost imagine that companions were almost like getting spoiled with this sort of thing.
If the Prophet salallahu Alaihe Salam, as your head of state, then you have the whole effect of last year, do you have Abu Bakr and Armada on Earth man and Ali?
Right? Well, he's trying to prepare them for a time that's going to be not too far in the future. He's saying that listen, after I'm gone, you're going to see oppression,
you're going to see
all these sorts of different political wrongs.
And things that you're not going to like, right, don't get used to it is essentially the prophesies that I was telling him. And so he's setting their expectations. He's trying to communicate to them that in this world, we realize that we are,
there's forces that are larger than us that are shaping our experience of life. Many of us come from countries that are torn by war, many of us who have been in the United States for a couple generations, remember a time where it used to be more peaceful, and it used to be a little bit more innocent and better. Right, like, societies come and go, civilizations wax and wane, right? This is the Sunnah of Allah when it comes to history. And so we're born and we don't get to choose where we're born. But we're born into a particular place that's in a particular point in its civilizational history.
If we're of the few we get to be born into a place where it's ruled by just rulers and the righteous and etc, etc. But that's not the norm. The norm is that the there is oppression. Either the political class is directly oppressing other people, or the political class is only concerned with enriching
themselves and so they allow other people to, to oppress other people. And this should be our expectation. Right? This is one of the things just like anger, just like all the other things that in the chapter that the province like Saddam was telling us, we should expect to this is one of those things that we need to expect out of life, so that we don't become so disheartened. And so that we don't disbelieve in a Las Palmas, Otto or become ungrateful to him. As quaint as it seems, a lot of people in the West non Muslims, they get very hung up on this, why does Allah or why does God allow oppression? All these horrible things that occur all over the earth? And the question itself
reveals the answer, like, of course, he allows these things to happen, because this world is not the be all end all be all of existence, there is another world, there is an afterlife. And the afterlife is really the place of complete justice and complete perfection and complete reward. Whereas this life, this short life, it's filled with hardship and oppression and suffering, but not hardship, and oppression and suffering, and the good times and the ease and the prosperity. It's all meant to separate us, we have a local ayoko X and Ramona to separate which of you are the best indeed. And to establish our rank in the afterlife. So for somebody who doesn't believe in the afterlife, and this
is central, foundational, fundamental in the Koran, how many times there's a law, it's bound to honor blame those who don't believe in the afterlife, it's the first thing because to believe in the afterlife, somebody who believes in the afterlife has completely different expectations out of this world. They know that, okay, we're here today, we're gone tomorrow, things are gonna be hard, but one day it's gonna be over. Whereas the person who doesn't believe in the afterlife, this is all that they have.
And so it's really, really a dent to their faith and dense to their ability to believe in any sort of higher power or God to imagine that this is it. And oh, my God, look at all the suffering that's happening. Right. So one of the things that probably Saddam does is set our expectations and the next thing he does is address favoritism.
He says that you will see after me, favoritism. And that is not the translation that I have on that my share screen. I should be at least translation but that's the translation I have from Daraa salaam, which is the book that I'm reading from
efforts on.
You will see favoritism, right.
It all comes back to the same category of oppression, nepotism, right, the opposite of meritocracy. You know, the United States has a mythology of being a meritocracy. And in some places, that's true. And in other places, it's not very true. If you want to go to a true example of a meritocracy, then it would be the original state of the Prophet Muhammad, Salah Hassan, the civilization of a snap. Because it did not matter what color you were, it did not matter what tribe you are from it did not matter what your parents did, or what language you spoke it all in the men are in a chronicle and the law he at Costco. Right? It was that was the rule of the day. That's what carry the entire
ummah. And that's what allowed
the society to benefit from its talent. Right? There weren't these obstacles of caste or class. Right, there wasn't segregation. There were, you know, these sorts of hurdles or barriers. And so, in the time of DOMA, it was remarkable. One of the stuff they remarked about how many of the governors were freed slaves. Right, that many, many, many of the governors Under Armour was rain were free slaves because Islam, that original civilization had a perfect meritocracy, where people are actually allowed to ascend the social ladder and take on responsibility in accordance with their merit, and how virtuous they were.
And the opposite of that is blameworthy even if it's among Muslims. Yes. The Prophet Muhammad SAW you said, Abu Bakar who did they hire to leave them in the Hijra to Medina from Mecca they hired a Maastricht
I think his name is Abdullah ibn rate, if I remember correctly, they hired a mushrik. They didn't say no, no, no, this guy's not one of us. No, he was he was trustworthy. He was the most competent person to do the job. And so he was hired by the Prophet Muhammad Sallallahu. I said, I'm in one of the most
sensitive times in the mission of a slam.
The next thing that this hadith teaches us is to focus on our duties. What's the prophesy Psalms advice, discharge your obligations? Right focus on
yourself, don't let the oppression around you, distract you, or provide a false pretext for you to not take care of what you're obliged to do. Right? This is something that we find with all the
discourse around rights and responsibilities. Everybody these days in our society wants to talk about their rights. My right to this my right to that, and very, very few people want to talk about their responsibilities. I'm responsible for this, I'm responsible for that. Right? The prophesy said, I'm just keeping our eyes on the prize. And look, you do you keep your focus on your responsibilities and ask your rights from Allah,
which is basically saying that don't expect to get your rights from the dunya or from its people, that if you want your rights, ask Allah and this is truly what
the the freedom that Islam provides liberation, from over reliance and desperation upon the means that Allah is found to Allah has created, right, so many people,
they want the job, they want the spouse, they want this race, they want this lifestyle, and they will do anything to get it. And if it means asking a lot for it, then they will ask a lot for it. But they really have an ulterior motive, right? And if they want
and if they can get it some other way, then they're going to get it some other way.
They have put the trust that is only due to a law in people or things or factors, such as your intelligence or such as your talent or your skill. No, ask a loss found to Allah for your rights. You're not going to get them just by asking the people or going through the courts or going through the appealing to the Constitution. Ask Allah subhana wa Tada for your rights
and the last one was Allah will make away or make up the La Jolla Houma Raja
sometimes we get too concerned with the how if we are right with Allah subhanaw taala He will take care of the house. All we have to do is be worthy and to remain worthy.
The next Hadith number 52
sade given her there
are the Allahu Anhu reported that a person from among the unsolved, said O Messenger of Allah, You appointed such and such a person and why didn't you appoint me?
A messenger of allah sallallahu alayhi salam said after me you will see others given preference to you. But you should remain patient. So you meet me at the how symbol haughty and Muslim I should have used translation has something similar.
But they still use the translation misappropriation, which in my other translation I have in front of me is talking about nepotism.
Or the opposite of meritocracy cronyism, right? People appointing people into positions of power and influence that have no qualifications that are not qualified to do so. Right. That's the, the idea behind it.
And the Prophet sallallahu alayhi wa sallam gives a similar
line of advice.
In
the look, you should expect this after me.
And up to you is just to reach to remain patient until you meet me in the afterlife. We have something in here that's a little bit different from the previous Hadith, because here is a person who's asking for an appointment. So why did you pick this person over me?
Which is something that is blameworthy in a slump, seeking office or seeking leadership in general, is not becoming more appropriate of a believer and there are many Hadith
that elaborate on this point.
However,
there are two extremes, like there often are with these sorts of things. One extreme.
And this is the most common thing today is people putting themselves out there for office, even the whole entire system of running for office and many masajid in bigger communities in Texas or California or Florida. They have this, you know, elections where it's not by nomination like you're kind of like a politician. You're putting yourself out there and you I did this and I did that and I did that all things that are not very close to prophetic guidance on how to conduct ourselves and certainly far from the prophetic
guidance to
not pursue office. But if it comes to you, then accept it if you are qualified, and that gets the other extreme, there is another extreme, that is
much more difficult to find these days, but it does exist, especially within the scholarly class of people who shy away from all appointment and responsibility and etc, etc. And this is also a problem because there comes a point where somebody who is less qualified,
Welbeck will end and less ashamed of accepting that
appointment will hasten to accept the appointment to a position of power.
Whereas the person who is more qualified and more just and more righteous out of their extreme piety is refusing it. And that is also a problem you deprive the Society of that skill, you deprive the society, the Society of that guidance.
So the Middle Way is between two extremes, the prophesy said in response to this person saying, Hey, listen.
He's saying he's implying you shouldn't be asked me for this. How is he implying this? Because we know the Prophet Muhammad says Salaam is just right. And the province of Salaam is the one who's appointing people. So he's saying, Look, if you're upset now,
with me appointing people that you think you should have been appointed, just wait, just wait until I'm gone, you're going to see people getting appointed that absolutely do not deserve it at all.
And then he doesn't just show him up.
But he gives him guidance for that time, similar to the guidance in the previous Hadith. When that happens. You have to be patient. You have to be patient. Take care of yourself, just like we said in the last How do you take care of your duties and ask a lost pounds order to fulfill your rights.
Last hadith of today in sha Allah number 53.
And this is the last hadith of chapter on patience. So congratulations. We've reached the end of the chapter on patience. Abdullah ibn Abu alpha,
alpha, male the Hamza or the Aloha and Homer said, the messenger of allah sallallahu alayhi salam at one time, when he confronted the enemy, and he was waiting for the sun to set he stood up and said, oh, people do not long for encountering the enemy. And ask Allah to grant you security.
But when you do face the enemy, show patience and steadfastness. And keep in mind that Jana lies under the shade of swords. Then he invoked a loss of power to others saying, Oh Allah revealer of the book disperser of the clouds, defeater of the Confederates put your enemy to route and help us in overpowering them.
That's also in a little hottie and Muslim. So we have another one. This has been Joanne me and Kaeleen. Right, the prophesy Saddam had a miracle that he was given, which is succinct speech, you find that just within a line or two, he touches on something that is so perfect and so profound, and has so many layers inside of it. And this is one of those statements. We find in here, a hadith about jihad, and the relevance to it. The relevance of this hadith to the chapter is that jihad is one of the acts of worship that requires the most patients.
Why does it require so much patience because it is putting in jeopardy
what we value most, which is our lives. Most people they don't want to throw themselves into a battle. They don't want to risk their lives, every good, every enjoyable experience that we have, is predicated upon being alive.
The human soul by nature, fears, death.
And then pile on top of that all the things that we
think we don't get to enjoy anymore after we die.
All the things that we want to stay alive for.
Jihad is very, very difficult.
It's very difficult on the soul even more difficult than Hajj. Hajj is similar to jihad, in that you have to spend your money and you have to travel and you have to sacrifice and you have to endure hardship. But in hajj, at least these days, you're pretty sure you're going to come back alive. Jihad is even more extreme than that, or we should say even more
tenuous than that, is that you very likely might not come back on
on.
And so on this hadith, we have the perfect balance when it comes to our attitude towards the jihad, which is an act of worship.
If it's the actual jihad, not this thing that they talked about on the news,
the prophesy centum. First of all, he's leading by example. They're waiting around for the enemy. But he's not going out to find them. He's staying put, they're waiting until the sunsets. Still no enemy.
You can imagine what some of the Companions would be like, some of them might be restless, I'm never like, Well, come on, let's get the show on the road. You know, where are they? Let's go out and find them, et cetera, et cetera, the province lies on them.
addresses the group of people. He says, Look, don't hasten to meet the enemy.
Don't throw yourselves headlong, don't rush.
In your zeal to go out and meet the enemy. Why? We're given a hint in the nest. Next thing he says an Ask a law for Aafia for well being or for security?
Yes, a lot of fear is the word that he uses. Here in my book, it's translated as security, I should be really translates it as
well being kind of like well being a little bit more.
Ask a law for wellbeing. And security, security is a type of well being.
Anything that the province of lace on them asked for, or told us to ask for is something very, very important.
Right? So we should not and this is something that's mostly obviously addressed to men, but it's good for everybody to know. There is no virtue in wasting your life. There is no virtue in throwing yourself at the feet of the enemy much less blowing yourself up in some sort of desperation act.
This is not meritorious,
right? We do not hasten
to this type of trial.
Because it's so solemn and grave and tremendous. And we ask Allah subhanaw taala for security, the default the awful is that we want security and well being we do not want to harm ourselves.
So we have one extreme here, you have the overzealous the people, you know, the young men that are very, very, you know, this romantic idea of what is jihad, etc, etc. And they are just ready to throw themselves away.
And probably some says no, pump the brakes, not so fast. But he also warns against the other extreme.
He says, When you face the enemy, and he uses either he doesn't say in right in to humble him can. It's something that it might happen at night might not happen. No, he said, either,
which is keto MCAT is something that yeah, it's gonna happen. You're gonna have to fight. Sometime, there's going to be people who want to wipe you out. You've got to fight to defend yourselves.
So when it happens, that you have to fight and you have to face the enemy. That's when you show patience, and that's when you show steadfastness. Right. We're not afraid to fight.
Even though we pray for security, and we don't go looking for trouble. We are not afraid to fight. That's what the Prophet Mohammed says Saddam is trying to say and then he puts it beautifully. Jana is under the shade of swords.
stressing this obligation or reminds me of another Hadith of prophesy Saddam where he says he warns against the men becoming too complacent
with domestic life
pastoral life just making money.
He says what is the size always? Either by Article Marina, right when you engage in shady business dealings, right that may or may not be Hello, have Adnan Buckland. And when you when he uses the phrase, when you're holding on to the tails of cows, which is an expression just saying like, you know, you're all your concern is your agriculture, you're just plowing that field and worrying about your crops. That's your only concern. What's an optimal energy head
and you leave your head, you're just content with, you know, make money, spend money, eat, go asleep, wake up, eat, go to sleep, wake up. What did he say is going to happen? That allows power to audit is going to cause people to come to overcome you and oppress you had to do in identical, he says until you return to your religion. So we're not afraid
and whether or not it doesn't matter who's listening jihad as part of our religion, fighting as part of our religion, we believe that there is just like everybody else. We're not pacifists, we have a just war theory. We believe that some combat is just and some combat is not just
within the category of combat that is just there is combat that is religiously sanctioned, like for religious means protecting the Ummah, protecting our faith. And then there is
combat that is just for worldly reasons, like defending your, you know, your, your homeland and things like that, right. So we don't have to shy away from this thing, and we won't let the actions of a few
extremists
in the world, we won't allow other people to paint us with paint us with the same brush. We reject that entirely when I was on the radio station locally, some months ago in Ramadan. You know, that's something that non Muslim, we get hung up on a lot. And it's not an issue. Terrorism is not a Muslim issue. Terrorism is a political issue.
But that what happens to be true is that religion is the most the strongest motivator of people that has ever existed. And so anybody who wants to commit terrorism, they will seek to do so
in the name of what's holy, and sacred. This is something that even the CIA admitted to when the CIA put together al Qaeda to fight the Russians. What did they say? They said that, you know, when they were asked why they picked religious extremists, they say to religious extremists spied better.
There, there's a reason why because they're motivated not just for this life, they think that what they're doing is holy, and sacred.
And if we were to hold other people to the same standard, that they hold us, then we would soon find that
everybody
comes out, I should say, nobody comes out clean. If we are to be held accountable for the actions of a few extreme Muslims,
then we also should, by the same token, be able to hold Christians accountable for the actions of all Christians. Let's go back to Bosnia, in the 1990s.
With the religious clerics that were blessing the weapons of the Serbian soldiers, before they went out to slaughter, Muslims.
Let's go back to any religion. Let's go to the Buddhists in Myanmar. Let's go to atheists in China. If we're going to use that logic,
we're going to say that everybody's accountable collectively, for the actions of a few, let's at least apply it both ways. And we'll see very soon that everybody will be condemned.
And finally,
the prophesised, he ends this particular
Hadith with a DUA,
and the DUA is significant, because it again stresses the reliance upon the last panel to audit for all results.
Allah subhanaw taala is responsible for results, all we can do is have our sincere intention, and put forth a genuine effort.
Other than that, all the results, what's going to happen is up to a loss kind of data. And he will cause whoever he wants to be victorious, which is why the prophesy centum uses the words that he does, oh Allah revealer of the book, disperser of the clouds, right, all these sorts of things that demonstrate his control and majesty put our enemy to routes
and help us in overpowering them. The hola Quwata illa builder, there is no mind or power except by Allah through Allah from Allah.
And so this is appropriate and also within
the context of the Hadith in general, and it's realizing, it's realizing that Allah is bound to Allah that is control, which enables us to be patient. So it's a very appropriate note to end the chapter on because the chapter was the chapter of patients and it is not possible to be patient. If you do not deep down believe that Allah subhanahu wa taala is in control. And Allah is good, and Allah only does what is good, even if we have a hard time understanding it. So that's the end of the chapter. We'll stop there. Does anyone have any questions?
Okay, um you know yeah company inshallah we'll see you next week and shelter on it. I said on Monday come on up into line