Yaser Birjas – Allah Is Protective Over His Commandments
AI: Summary ©
The speakers discuss the importance of protecting one's limits and avoiding confusion in Arabic language. They stress the importance of watching one's behavior and not being discouraged by others. The speakers also advise individuals to be watchful of their limits and avoid the excuse of the hadith.
AI: Summary ©
Alhamdulillahi Rabbil Alameen, wasallallahu wasallam, wabaraka ala nabiyyina
Muhammadin wa ala alihi wa sahbihi wasallam, tasliman
kathira, thumma amma ba'd.
Hadith number 64 in Riyad al-Saliheen, a
very short hadith but a very important.
It shows one of the unique attributes of
the Lord subhanahu wa ta'ala.
Hadith on Abu Hurayat radhiyallahu anhu wa arzah
in the book of Al-Muraqabah, the chapter
on the Muraqabah, which means that divine surveillance
and being watchful of Allah azzawajal.
Qala sallallahu alaihi wasallam, inna allaha ta'ala
ya ghar, wa ghayratu allahi ta'ala an
ya'ti almar'u ma harramallahu alayhi, muttafaqun alayhi.
In this hadith the translation, the Prophet sallallahu
alaihi wasallam says, Allah is ya ghar, now
the translation here says jealous or jealousy.
But it's more appropriate to say protective, overly
protective, subhanahu wa ta'ala.
Inna allaha ya gharak, Allah azawajal overprotective and
it's befitting him subhanahu wa ta'ala.
Wa ghayratu Allah, and he is overprotective over
what?
What is his protection subhanahu wa ta'ala,
protectiveness comes over, qal and Allah subhanahu wa
ta'ala's protectiveness is roused when a man
commits such bad deeds as Allah subhanahu wa
ta'ala had made unlawful by him.
Like if someone commits something haram, that's when
Allah subhanahu wa ta'ala ya ghar.
So let's talk a little bit about this.
First of all, inna allaha ta'ala ya
ghar, the word ya ghar in the Arabic
language comes from al ghayra, which again means
protectiveness, sometimes used as jealousy.
But jealousy, some of it is considered praiseworthy
and some it's the opposite, blameworthy.
But when it comes to being protective, that's
usually used in the positive side all the
time.
Like you need overprotective, why?
And people become protective over what?
Something that is not considered to them valuable
and very, very personal, very private, sacred.
So when people, let's say a human being,
Allah subhanahu wa ta'ala, protect our families,
ya rabbal alameen.
When a person becomes jealous or ya ghar
ala ahlihi, because it's for his family, what
does that mean?
Becoming protective.
And that protectiveness obviously sets limits, boundaries, so
that no one could cross these boundaries.
No one is allowed, for example, to cross
boundaries with your wife, with your daughters, with
your sons, whatever, right?
So there's a sense of ghayra over him.
Allah subhanahu wa ta'ala has the best
example.
And the protectiveness of Allah subhanahu wa ta
'ala is nothing like unto the human beings.
We have to understand that.
So you cannot compare that with Allah azza
wa jal's ghayra over his limits.
And what is Allah subhanahu wa ta'ala's
ghayra?
Where does it happen?
Qal wa ghayratu Allahi ta'ala an ya'ti
al mar'u ma harram Allah.
That Allah subhanahu wa ta'ala ya ghar,
means overprotective, when he sees his servant is
crossing the line, and they're violating the limits
that Allah subhanahu wa ta'ala has set
for them.
Allah said something haram, and then a person
goes and violates that.
Allah subhanahu wa ta'ala is overprotective over
these limits.
And when someone is protective, of course, and
those limits are crossed, what is the reaction
of a human being in that regard?
Definitely there will be that ghadab.
And Allah subhanahu wa ta'ala also, one
of his beautiful attributes and high attributes is
also al-ghadab, that Allah subhanahu wa ta
'ala, his wrath.
A person exposes himself to the wrath of
Allah subhanahu wa ta'ala if they cross
these limits.
And subhanallah, tomorrow inshallah, for those who would
like to join us for ta'seel class,
we'll continue the explanation of hadith number 30
in the book, and we'll be talking about
this subject.
That Allah subhanahu wa ta'ala had made
wajibat, obligations, so that you fulfill.
And he made something prohibited to stay away
from.
And he put limits, he put these limits
to stay away from and protect these limits.
So our duty to Allah subhanahu wa ta
'ala is to protect these limits that he
set for us.
Violating these limits makes Allah subhanahu wa ta
'ala yaghar, that's when Allah azawajal becomes overprotective
of these limits, and if someone crosses these
limits, Allah subhanahu wa ta'ala, you expose
yourself to the wrath of Allah azawajal.
And Aqala sallallahu alayhi wa sallam qal, an
ya'ti al mar'u ma haram allahu alayhi,
that a person does what Allah made haram
for them.
In another narration, the Prophet sallallahu alayhi wa
sallam said, an ya'ti al mu'min ma haram
allahu alayhi, exclusively the believer.
And there's an explanation that says like, look,
if anybody crosses these lines, Allah subhanahu wa
ta'ala doesn't care about them as much
as caring about what?
The believer.
The mu'min.
Similarly, in our situation, our human interaction with
each other, if we know somebody is reckless,
if somebody always, you know, do these things
and so on, and they do it again.
It's not the same.
It's not the same when it comes from
somebody that you would not actually accept for
them to do that.
So here Allah subhanahu wa ta'ala doesn't
want you as a believer to do that.
So hadi al ghairah of Allah subhanahu wa
ta'ala over the believer crossing the line
will be greater than somebody else crossing the
line with Allah subhanahu wa ta'ala.
So if you want to protect yourself from
the ghairah of Allah azawajal.
So what do you need to do?
Have muraqabah.
Be watchful of Allah's limits.
Care for them.
Make sure you don't cross them.
You observe that.
Knowing that Allah subhanahu wa ta'ala is
watching you and watching also over you.
That's part of the muraqabah as well.
That muraqabah will protect you from going and
falling under the punishment or the wrath that
was mentioned in this hadith.
May Allah subhanahu wa ta'ala protect us
from all of this.
The other thing that we learn as well
is if Allah subhanahu wa ta'ala has
ghairah over these limits, you the human being,
what should your position be from these limits
of Allah subhanahu wa ta'ala?
You should have more ghairah so that you'll
be protective of Allah's limits as well.
So if you know somebody crossing these limits,
whether from your family, from your community, what
is your duty?
You should feel ghairah.
You should actually be protective over these limits
and you should be upset.
You shouldn't be doing that.
This is wrong.
This is haram.
You're going to affect yourself, your family, and
you are not supposed to cross these limits
on this line.
So we should also have that to protect
Allah's limits subhanahu wa ta'ala.
May Allah make us some of those who
listen to this speech and for the best
of bid'ah rabbil alamin.
Any questions or not?
Yes.
Mutafiqun alayh.
Yes.
Mutafiqun alayh in the sense of hadith means
al-Bukhari and Muslim both agreed to report
this hadith in their book.
And when something, when the hadith is mutafiqun
alayh, which means both agreed upon it or
on it, that is one of the highest,
one of the highest classification of authenticity.
So the first, the highest classification is when
al-Bukhari and Muslim and all the other
four sunan, including sunan Abu Dawood, ibn Majah,
al-Tirmidhi, and so on, and we're also
adding Imam Ahmed rahimallah and his musnad.
When you all agree on one hadith, that
is the top.
And then you go to al-Bukhari al
-Muslim, mutafiqun alayh.
They say mutafiqun alayh, rahul shaykhan, fissahihain, all
these terms means Bukhari and Muslim.
And then you have what's written by, what's
reported by al-Bukhari, and then what was
reported by Muslim, and then what was reported
by the four sunan, and then through different
classification to the authenticity of the hadith.
So this is one of the, basically you
could say the top classification of authenticity.
Wallah.
Yes.
I could barely actually hear you.
I'm sorry.
Okay.
Oh, how do we, how could we be
protective over Allah's limits without being hypocritical?
Look, you have two duties.
Number one, your first duty is to observe
Allah's limits.
Number two is to advise those across those
limits, right?
That's called amr maruf wa na'al munkar.
Both are obligation upon you as a believer.
If you miss one, don't miss the other
one.
What does that mean?
If I did not observe the limits myself,
it doesn't mean I cannot tell somebody, listen,
this is wrong.
Now, when does it become hypocritical or haram?
If you have no intention to fix yourself,
or you just don't want people to know,
and you act like you're, mashallah, perfect.
No, that's hypocritical.
But if you know that you're crossing the
lines privately, but you're very remorseful, you're very
regretful, and always try to repent, and always
ask Allah to help you, but you have
a weak personality to stand against these limits.
You still need to advise other people to
observe Allah's limits, even if you're still crossing
those limits.
Yes.
Yes.
So, if Allah is rahim and most merciful,
why would Allah subhanahu wa ta'ala be
angry?
Because Allah's attribute, subhanahu wa ta'ala, is
al-kamal, perfection.
Allah's attribute has perfection.
What does that mean?
Meaning, if Allah subhanahu wa ta'ala is
rahim, and rahman and most merciful, this is
to who?
To those who obey Him.
Those who are His servants.
And He is rahim for rahman to everybody,
rahim for the believers.
So exclusive rahman from Allah subhanahu wa ta
'ala.
But at the same time, those who don't
obey Allah azza wa jal, what's going to
happen?
You can't say Allah subhanahu wa ta'ala
is going to show them the same mercy
He shows the believers.
Otherwise, that would not be perfection.
That wouldn't be perfect.
It would be like, how come He's treating
the obedient and disobedient equally, with rahman and
mercy.
No, He's treating them all with rahman to
a certain level, like providing for them, caring
for them, giving opportunities in life and so
on.
But for the believers, there's a special rahman
for them.
And for the non-believers, they're going to
be exposed to the wrath of Allah subhanahu
wa ta'ala.
That's part of the kamal, the perfection of
Allah subhanahu wa ta'ala attributes.
Wallahu a'ala, na'am.
So the question, that wrath of Allah subhanahu
wa ta'ala, that a person is exposed
to if they cross and exceed those limits,
is that something only in the akhira or
could that be in the dunya?
Possibly both.
In the dunya, how could possibly a person
be exposed to Allah subhanahu wa ta'ala's
wrath?
There's no barakah in their time, their life,
Allah subhanahu wa ta'ala makes things difficult
for them.
As Allah mentioned, وَمَنْ أَعْرَضَ عَنْدِكِ فَنَا لَوْ
مَعِيشُتَ وَنَحْشُرْ يَوْمَ الْقِيَامَةِ يَعْمَى Those who turn
away from Allah subhanahu wa ta'ala's dhikr,
Allah promises to make their life dhanka, which
means so constrained.
They might be rich, wealthy, have millions, but
then eventually they're going to kill themselves.
Why?
Because none of that was good enough or
this didn't have barakah in it.
So yeah, they expose themselves to the wrath
of Allah subhanahu wa ta'ala in the
dunya before the akhira.
Wallahu a'ala.
Subhanakallah wa bihamdik.
Ashara wa la ala anta, astaghfirullah wa bi
hurmati Allahi wa barakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.