Yaser Birjas – TaSeel #46
AI: Summary ©
The speakers emphasize the importance of marriage, raising children, balancing resources, protecting children, and following guidance in the right ear. They stress the importance of forgiveness, avoiding harms, and following guidance in the right places. The guidance is not just a straight path, but a comprehensive guidance that includes everything from the outside to the inside. The speakers also emphasize the importance of forgiveness, avoiding harms, and understanding one's good deeds and avoiding harms. They emphasize the need to be mindful of one's actions to avoid damaging the spiritual creation and avoid giving too much information when making requests.
AI: Summary ©
See kids are turning around. I'm sure that
they came with parents, and I hope so.
Ready?
Welcome you back inshaAllah to the class. Tonight,
we will continue from the chapter that we're
still going on with, and that's Adabu Nika
in regards to the subject of marriage and
raising children, families, and so on. Imam Ibn
Qudam
comes to point number 11.
Point number 11 which is
and these are the etiquettes of having children.
Like, if you have kids, what are the
etiquettes that you need to observe when when
it comes to having kids? So we begin
with this, InshaAllah, Tabarakatuh. Bismillah.
-The etiquette of having children,
which includes 6 rules.
1,
He must not be overly delighted by the
birth of a boy nor grief when a
girl is born. He does not know which
one is better.
So the first thing he says
in terms of the etiquette of having children,
he says there are 6. Obviously, there are
more, but kind of like mentioning 6 out
of the many,
etiquettes and adab that needs to be observed
when having kids. The first one he says,
he must not be overly delighted by the
birth of a boy.
No grieve when a girl is born.
Now, we talk about emotions over here. It's
hard to to, to control that, like, especially
if if someone, let's say, Allah bless them
with 5 kids, 5 boys, and then had
a girl,
number 6 for example.
Now it depends. Maybe he was we're hoping
for a girl all these years. Right? So
his joyful moment to have that girl might
outweigh
the 5 boys, or maybe the opposite, the
other way around. So these are emotional things.
But why is he saying that for? Because
he is kinda like worried about the person
resembling
the people that Allah
spoke, about them in Surat Al Nahal.
When Allah spoke about the kuffar and he
said,
When one of these disbelievers is given the
news, the news, the good news that you
have a female, that you got a female,
like you have a girl.
His first would turn dark like his emotions
would just completely take over and he gets
completely grumpy
like holding his anger.
He's now hiding himself, hiding his face from
the people. He doesn't want the people to
see his face because because they're gonna ask
him so what is it? A boy or
a girl? A boy or a girl? And
obviously he doesn't want to say it's a
girl.
Allah subhanahu wa ta'ala said about them
for the evil news that he got, at
least that's what they perceived, the birth of
a girl
He's now wondering and he's talking to himself,
should I just bury her? Like put her
down to the ground? Which they always called
as Allah says
when the little girl who was buried alive
can be asked on the day of judgment
by which sin she's buried
like this.
And, Allah
and this ayah says
that evil is what they rule and how
they command this matter.
So this is now the act and the
behavior of the of the disbelievers.
So he says, be careful,
don't follow on into the same the same
behavior of these believers, that if you're given
the news of a girl, you know, you
will not rejoice as much as for a
boy. The question is why would it why
why was it the case back then? Maybe
these days a little bit different
but now everybody's going with the gender reveal,
masha'Allah,
so you have all these wonders that's happened,
but back in the days, why was it
so important to have a boy versus a
girl?
Resources. Resources.
Because back in the days who's gonna be
working in the fields? Who's gonna be fighting?
Who's gonna be protecting the the the properties
and so on? It was the boys. So
they need to have men and the boys
to take care of things and so forth.
And back then also,
unfortunately, until this day some cultures still have
that same concept that boys don't bring shame
no matter what they do, but girls do.
And as a result, they're always afraid, you
know, from that so they keep overprotective
for the girls so they're kind of like
a lot of worrying, a lot of resources
is going to be spent on that tarbia
versus the boys. So that's kind of the
Jahiliyyah time.
And Allah and Iram Ali
the author is saying look, don't be like
these people.
Make sure to to balance it. And he
made a very beautiful point towards the end.
Because you don't know where the Khar is
gonna come from.
You might put all your, your,
hopes in in the boy that you have
or the 10 boys that you have and
the protection and the care and the love
and the care is gonna come from the
girl that you have.
And it might be the opposite as well.
Like you always wanted to have that girl
and you put all your effort in it
and al khair comes from the boy. So,
Allahu Alem, where the khair is gonna come
from? So he's saying, look, be balanced
because you don't know where the khal is
gonna come. None.
Number 2, he should perform the adhan into
the newborn's ear after birth.
Now this is in regard to Hadith Abu
Rafah, he said,
So Abu Rafi says
I've seen the prophet
calling the Adhan in the ear of
Al Hassan ibn Ali when Fatima gave birth
to him. So he says that I've seen
that. Now, in regards to the adhan,
although the hadith isputable but the least we
could say there's a hasan hadith that is
considered acceptable,
but all the hadith in regards to the
iqama in the left ear, they are actually
weak.
Now, who's supposed to be calling the ada
in the ear of the,
of that baby and that child?
Is it
the father or grandfather?
Which grandfather now?
Right?
Which one of them? From the dad's side
or the mother's side? Or is it the
one who has the most beautiful voice, Yani?
Obviously,
technically speaking, the adhan is supposed to be,
from the father or the grandfather. Right? Can
the mother call the adhan in the ear
of the child?
Why
not? If the father wasn't present, if there
was no one really that that can do
that for her, she can do the adhan.
She should be okay, inshallah.
Does it have to be in the right
ear?
Preferably, obviously. But as the purpose of that
is at least when the child is born,
the first thing that they hear will be
the name of Allah
and the call for the prayer
and and starting off with that. Samuel Al
Ahmad, they gave a very interesting observation in
Radiragal. He goes, what he goes, why do
you call the Adan, why do you call
the Adhan,
in the Irr Ducharban upon upon his birth?
So where's the sala then?
Janaza.
So, the salah for that adhan has been
delayed all the way until they die.
So, between the adhan
and the janaza,
all of that time is just like between
adhan and iqamah.
No matter how long you live, it's very
short,
very simple. So you better make sure good
use of that time, Insha'Allah.
Nam.
Number 3,
you should give him a fine name. It
occurs in the collection of Muslim, the most
beloved of your names to Allah, or Abdullah,
and Abdulrahman.
Keep going. If one has a name that
is disliked, he is encouraged to change it.
For the prophet, sallallahu alaihi wasalam, change the
names of a number of people.
And Barakah. For people may ask, does this
person really have this attribute?
And the reply may be no. Nah. Well,
let's talk about the first part. So the
prophet sallallahu alaihi wa sallam, he said, you
better when you when you have a child
to choose a good name for them.
Why is it so important to have a
good name for them? Because the prophet
he
says
So the prophet said on the day of
judgment you're gonna be called by your name
and the names of your fathers and forefathers.
So he says, so choose good names. Like,
how do you want to be called on
the Day of Judgment Dayana? That's what it
means. So making sure to be a good
a good name, which is, contrary to some
people saying that you're gonna be called by
your name and the name of your mother.
Actually, by your name and the name of
your fathers and for fathers.
Now, who has the right to name the
child after they're born?
What does sister say over here?
Right?
So, from a technical point of view, Ibn
Qayyram Rhamal has a beautiful observation. He goes,
Allah subhanahu wa ta'ala says,
call them by the name of their fathers.
He said because of that
the fathers have more right to name the
children. They have more right to name the
children. Now, in our tradition, our culture, sometimes
people they give their naming to to the
grandparents.
And the grandparents, they're gonna be choosing maybe
a name for their own parents and so
on. So it becomes more like using this
reusing the same name of the grandparents and
so on. So you find someone whose name
is Muhammad, Muhammad, Muhammad, Muhammad, Muhammad, 10 generations,
mashallah.
Because the father will name after his father
and he'll be named after his father and
then eventually it becomes like that until the
day of judgment perhaps. So is that permissible?
It is permissible.
But what if now there's a dispute between
the husband and the wife? Who then names
the child?
Islamically speaking Allah
says treat him kindly,
which means try to cooperate on this matter.
So make a deal. Like what? Hey, if
it's a boy, I'll name him. If it's
a girl, you name her.
Or if you would like, let's do a
lot. You put the names, I'll put the
names, I will just mix them, let's see
who's gonna whose whose name comes out for
example. Like find a way that both husband
and wife don't have to fight over this
issue. But from a technical point of view,
if there's a dispute,
then the name should be actually used by,
for for the father. But what if the
father now wants to name his daughter after
his mother?
And the wife is just like, no, on
my dead body.
So what do you do in this case?
Again, Islamic speaking, the father has the right
to name her, has the right to name
her but we always
ask husband and wife to do it kindly.
Find a way where they can both be
happy
Now, whichever name that you choose, because I
have a lot of people come to me
with list of names because what should I
name my child?
That's your child, not Mani.
Choose the name that is you like.
I mean, so, what kind of name? Whatever
you like.
But make sure that when your child grows
up old enough to ask you why you
named me so, you have a good reason
for that.
Don't say, Allah, because it was Messi. You
know what Messi
was? The greatest soccer player, for example. Yeah.
Masha'Allah.
Right?
So choose something good. Choose something good for
them inshallah. It should be okay. Is
it allowed to have combined names
Or, when you have middle name for the
child, like for example,
they dispute over the names. He wants to
name her Aisha. She wants to name her
Fatima, for example.
Right? So can you name her Aisha Fatima
and then the the last time in it?
You can.
It's permissible still. Again, it's the the point
is always trying to find a middle ground
between a husband and wife to name the
child properly, Insha'Allah.
Of the best names that the prophet mentioned,
Khall Abdulahu Abdul Rahman, which are the most
truthful names, because you are the servant of
Allah, you are the servant of the most
merciful
But do you have to name your children
Abdullah Abdul Rahman because the prophet said so?
I mean, he himself who said Abdullah Abdul
Rahman are the best names, he named his
grandchildren what?
Al Hasan Hussain.
Right? So it's okay if you choose a
different name insha Allahu Ta'ala. But
make sure to have that name that is
beautiful and nice
And because the prophet
he changed some people's names because they were
not,
proper names, whether because they have a negative
religious connotation
or they have generally negative connotation in general.
Like for example, a lady, her name was
Barra,
which means the most righteous basically. And, she's
like, no you're not.
So, he changed her name salawatulaywasalam
to something something different and made it neutral,
salawatullah, wasalam, alayhi.
Regarding the names that mentioned here, in English
it doesn't make sense because we don't understand
probably the meaning of these names. That's why
we say, so why why these are the
slight names? Because in the Arabic language, the
prophet
he said avoid these names, like Afla,
Yasar,
Rabah,
Baraka because Afla means what? Like the most
successful.
Yasar means prosperity
and then Ravah which means always
winner. Right? He always wins. Baraka,
a blessed person or blessing blessed person.
So here,
if someone asks you
when people they ask if that person at
home says,
like is rabbi is winning at home because
there's no winning at
home. Sounds awful.
Is Barakah at home? There's no Barakah at
home.
It sounds awful. So that's why the prophet
said don't name people like that. Avoid these
names. And of the most truthful names the
prophet
says,
what's the
name? Harith, Al Harith,
which means the one who's always toiling in
life, like always I'm always between Harith, doing
this and doing that. So this is basically
one of the most truthful names as well.
Now, But the the bottom line here is
that when you name a child, make sure
to have a good name for them so
that when they ask you one day, why
you named me so? They have a good
reason for that, insha Allahu Ta'ala. Nam.
Number 4, aqifa.
Mhmm. He should sacrifice 2 sheep for a
boy and one for a girl. Yeah. So
al aqifa
it comes from
and the meaning of is basically is a
shak, which means the
cut that is done upon the sacrifice of
the animal.
So that's what it means. So the essence
of the aqiqa itself is to celebrate the
birth of the child,
to celebrate the birth of the child. And
what is it exactly? It's re it's just
the the slaughter of that animal. The sun
of the prophet
as in hadith Salman
ibn Aymr Dubh
When the child is born, there is Aqiqa.
Means sacrifice an animal upon his birth and
remove all the filth that comes with it,
which means shave the head and clean them
and so on. And that back then, obviously,
they didn't have hospitals like we do today,
so the cleaning and the hygiene was different
a little bit. And that's one of the
hygiene that he used to do is to
shave the head of the child, Hyderal Bukhari.
Also the prophet salallahu alayhi wa sallam mentioned
Every child is gonna be held back or
at least, kinda like
preoccupied in their life until you sacrifice that
animal, that aqiqa.
Which is why some of the Ulema they
say even if you're an adult
and your family never did Akiqa for you,
you should do one for yourself.
So ask your family, did you guys do
Akiqa when I was born?
And if they say yes, Alhamdulillah,
you're free. If not, do it for yourself
insha Allahu Ta'ala. And the prophet sunnah
is to do 2 for the boy and
one for the girl.
Why? There is no textual
evidence for why this preference was made. It's
all a speculation from the ulema. Some just
say, look, naturally people celebrate the boy more
than the girl, so therefore the expectation of
more guests to come upon the birth of
a boy, so they have to have, you
know, more meat for them, at least more
to to serve them. That's one interpretation,
but again, it's not that it's textual from
the prophet sallallahu alaihi wasallam.
What do we do with the aqqiqah? Is
it about, is it about giving it to
the poor?
The answer is no. Can I just, you
know, give charity instead of slaughtering the animal?
No. The aqiqa is about sacrificing the animal,
and the purpose of it is again to
celebrate the birth of the child, so the
best way to deal with the meat is
really to cook it and serve it as
a as a meal, as a dinner, you
know, for the public, for the people around
in the family. That's what it is. Does
it have to be home? Does it have
to be,
away? In whichever capacity.
Now, what about the 7 days?
Does it have to be on the 7th
day? Now, back in the days, they used
to say the 7th day. Why? Because, you
know, the rate of mortality was high back
then.
So children when they are born don't necessarily
survive that long. So if the child survive
to the 7th day, that means what?
He's good.
There's a chance for them to survive.
So therefore they say, now you can sacrifice
the animal,
shave their head
and also give them the name. Like name
that child, you know, once they get to
that point. So do you have to wait
until then? The answer is no. What if
I couldn't do it on 7th? Do it
later. Does it have to be on 14th,
21st?
Not necessarily,
but do it at your convenience insha'allah.
Now.
Number 5, At Tahniq.
You should rub the pallet of the child
with a date or a sweet. Okay. So
the word is At Tahniq with a kaf,
not not the not the qaf as it's
mentioned in the with the q, it's with
a kaf, tahneek. Because it comes from the
word al Hanak
And the Hanak is the the tip of
your,
of your mouth from the inside.
So, that's basic al Hanak and the purpose
of this is to rub
the palate of the child with a date
or something sweet.
Now, what's the purpose of this? Again, there
is no textual proof from the prophet, they
said that's the that's the reason why we
do that.
But someone, ulama, they gave their interpretation to
this, and most contemporary scholars they would say
perhaps that was their ways
of stimulating the immune system for the child.
You know, when the child is born and
you put something foreign in their body, the
body reacts to it immediately.
So when you put something sweet in their
mouth and they start sucking on it, eventually
that also helps with the immune system. That's
just interpretation from contemporary scholars actually
who had some,
common knowledge in medicine as well too.
But and it's just it's considered one of
those etiquettes at the time of the prophet
sallallahu alaihi wasallam.
Now,
it was mentioned in the stories Anas
when his mother, Sulayim, she gave birth to
a child.
She told Anas, here's the baby,
before anyone nurse that baby you go and
give it to the prophet salallahu alaihi wasallam
first. Like she wanted the first thing to
enter the belly of that child
would be the saliva of the Prophet
Now, can you guys imagine how much time
that was between she's giving birth to that
child and sending it to the bay with
with Anas to go and give him to
the prophet, sallallahu alaihi wa sallam.
Like, nowadays, if a woman give birth to
a child, that's it. She's out for the
next 3 days probably. But This woman is
still functioning and talking. She says, hey, take
the baby. Come to the prophet
quickly and bring her back to me. She's
awake, she's conscious, she's
functioning
completely, knows what she's doing, subhanallah.
This is how tough they were back then,
masha'Allah.
So she did, and when the prophet he
took the baby he says,
did they bring something with him?
They said, yes, rasool Allah, tamarat, should they
give him rotab or date? So what the
prophet did, he chewed on one of those
dates
and then not the date itself, do you
care for, don't kill the baby on it,
don't put the whole date in their mouth.
Instead, just from the juice,
from the juice that comes out, you take
a little bit on the tip of your
finger and you rub it.
Of course, from the inside, let the baby
suck on it, and it should be fine,
provided that your finger is clean, by the
way.
So making sure that it's actually it's good,
inshallah.
Nam. 6th Al Khitan, he should circumcise the
child.
No. So Al Khitan.
So Al Khitan was a circumcision.
The prophet mentioned the hadith called al,
al fitrah to Khamsa. He said the actions
of futra, which means the natural,
innate, the natural practice of a human being,
there are 5 things. And he mentioned
him
the first thing which means circumcision.
And that's to shave the the pubic area,
and under the arm as well, 2 number
3.
And also,
clipping and trimming always the the fingernails. And
now it is unfortunate the culture is completely
the opposite.
Growing the fingernails for both men and women,
they need to actually to cut their fingernails
as well too.
Al, wakas so sharib and trimming your mustache
as well too for the men. So these
are 5 things the prophet says this is
natural for human beings to do. Nowadays, their
cultures are a bit different than almost that,
but definitely these are some of the Suran
of the, of the fitter. And we know
that the first person, at least from the
hadith, the first person to practice that was
Abuna Ibrahim alaihis salam. Ibrahim alaihis salam. Nah.
So, these are the etiquettes
of the, when it comes to to the
birth of children. There is more, and anyone
wants to expand, inshallah, on that subject, I
highly recommend for you to read the book
imam, ibn Qayyim Al Jazir
Like this is a book that he wrote
as a gift for his daughter
and son-in-law
when they have their child. So, he gave
them an entire book on the etiquette and
the adaab of,
the birth of a child. Na.
Sub paragraph 12,
divorce. Talab is permissible, but it is the
most hateful to Allah as the of all
permissible things.
It is disliked for a man to suddenly
divorce his wife with no prior discrimination on
her part,
neither is a woman allowed to force his
hand and make him divorce her. If it
so happens that he wants divorce, he should
observe 4 things. Before we get to this
point, may Allah to protect all of our
families.
We ask Allah Azarajal to
always bring peace and tranquility between husband and
wife, Arabi Al Amin, and fill our hearts
with love and mercy for one another. So
he speaks about some of the etiquette regarding
the subject of divorce. He says,
the reason why he said, but it's the
most hateful to Allah of all permissible things,
that comes from a very weak narration that
is attributed to
Khattab But what we know from the time
of the prophet if
Allah allowed something, it cannot be hated.
So even if talaq is not necessarily the
most pleasant thing to happen but you cannot
say it's hateful to Allah
because there's no proof for that. Because Allah
allows it. In certain circumstances, it might be
the solution for a very difficult and toxic
relationship. So it's permissible over here.
So when he says Rahimahullah Ta'ala, he said,
look, for a husband and wife, you shouldn't
be abrupt, you shouldn't be,
completely
surprising your spouse with that. Meaning, as if
he's saying, if it's gonna happen, it has
to have a reason for it,
a reasonable reason for that.
Although,
can a husband go up just divorce because
of just this is it. I mean, I
don't want to stay here.
You can't hold somebody against their will in
a relationship for both men and women, you
can't.
But at the same time, we try to
find the best way to reconcile between husband
and wife, if it didn't work out then
they take they go separate ways. So the
man shouldn't be just coming to his wife
and says, look, you know what? That's it.
I'm done. We're divorced.
Why? What happened? What did I do wrong?
Nothing. I'm just I'm just done. And unfortunately,
in these days of ours, it happens a
lot because the principle of marriage has been
completely tarnished, completely
altered.
Back in the days, it was more of
like, the rite of passage. People, they become
adults and now become they contribute to the
society and they become very actual respected figures
of the community because that was a sign
of maturity.
Nowadays, we're even a generation, no one wants
to mature.
Even the adults, they want to be on
TikTok
because they want to enjoy their life. They
want to just be stay young and stay
kids. How? No one wants to mature. So
therefore, when it comes to the subject of
marriage,
they're just feeling bored,
I don't like it, you know, it's so
boring, this and that. There are many reasons
people with divorce will just not not supposed
to be the cause for any divorce. So,
he says, don't surprise her and at the
same time he's asking the wife, you know,
and the woman says, look,
don't don't put the situation do not create
an environment that leads to this. You do
your best both of you to create an
environment for another to keep that peace and
tranquility
in the relationship. He said, but if it
had to happen,
and it had to happen, and, again, if
you notice here, he's speaking to whom right
now? To the man. Because who's the one
who calls for the divorce?
It's the man usually. Because the lady, she
had something else. What is it? What do
we call it?
So speaking about the man right now, if
he had to call for divorce, what are
the 4 things he needs to observe? Number
1?
He must divorce her after her menses when
he has not yet had * with her.
In this way, her waiting period will not
be long. So what does that mean exactly?
So, we don't want to go too much
in details in terms of the fiqh, part
of it, but, Islamically speaking,
if if, if the husband wants to divorce
his wife,
there is something called talaqun sunniwatalaqun
biday.
At talaqal
biday, which
is concerning is not the most appropriate way
or time to divorce a spouse
is when she's in her period, if he
divorces while she's on her period
or if he divorces her,
in a tohor, which means a purity in
which they already had intimacy during that time.
So, the period started, a few days later
they they were intimate with each other, a
week later they he divorced her. So, that's
called Talaq Qum Bideri, or she's on her
period and he divorced her on her period.
So that's called salbidayi. Talaqim sunni is when
it's when it's done,
after she's free from her period and at
Tohr, purity when there was no intimacy.
Why? Because the rilemmah, they say so that
the person be very conscious
and he deliberate about his divorce.
Because in any of the other circumstances it
could be because of the the situation, because
they're angry with each other, because whatever, so
sometimes they're not doing good consciously or deliberately.
So if the person, 1 inch in the
period, gets upset or maybe, you know what,
they're not doing well with each other, and
he decides to divorce her, he had to
wait a few more days
until she becomes pure
and then he would say, okay, fine, now
you're divorced.
So those few days
are enough maybe to calm him down, to
think about it, contemplate, and be conscious of
that divorce, not that he's just throwing it
out there. So he said that it needs
to be during that time. And what does
it mean to say that it's actually so
to avoid prolonging
the i'dda for her? Why he said that
for? Because
he's speaking right now on the on the,
the Maliki and the Shafi'i's opinion.
So the ulama when Allah says
divorcee should wait, wait in period of 3
quarters.
And the Kor the plural of Kor the
plurals of Kor so the Aleman, they define
this by saying the Kor is the blood
itself, which means the period, or it's the
purity.
So, we see that in the in the
hamdu fukh,
the Shafi'i, the Hanafi and the Hanbali, they
say actually it's the blood.
So if it's the blood, what does that
mean?
If a man divorces his wife
during,
when she's on her period
or during a purity in which she they
already had intimacy,
it's called Talaqun Bidayi.
However, the ulama, the majority they say it
it it actually is accepted.
You accept that divorce,
however, the edda becomes long.
Why? Because you can't count that period that
she's in right now.
You can't count that, it has to be
full period.
And you can't count that Tohar because
it's it's halfway through it, so it cannot
count. So, therefore, it has to wait for
3 extras, it becomes long. And for those
who say it's actually, it's the tuhr, the
purity,
same thing.
If the person divorces his wife, let's say,
during
halfway
through the Tohr, in which they did not
even have *,
you still,
actually had *, they had to wait
until she those days are done and then
as a period happens and that doesn't count
either, and then when the next period starts,
you start counting.
So I counted some different scenarios. So if
you count according to the Hanafis and the
Hanbalis, the period will be around 90 days.
And if you do it,
during according to the to the Malikis and
the Shafi'i, actually, will be 105
days.
But if you do it properly,
according to the Tzadar al Sunni, it's actually
between 75
to 80 plus days. So, it's about a
week less than the Hanafi's opinion and the
Hanafi's opinion. So, just to give you an
idea what what he means by saying her
waiting period will not be so long. If
you need to elaborate more on that, that's
in the firks Insha Allahu Ta'ala. Now
Number 2, he should only divorce her to
a single repudiation pronouncement so that he can
take her back, rajah, if he regrets it.
Twice, which means one instance after the other
instance.
And then if you want to return back
to each other, you're still a husband and
wife during the period, no need for you
to,
have another nikah, another wedding, another this. No.
You're still a husband and wife. So, after
the first divorce,
while they're in the waiting period,
they can revoke the divorce simply
by being intimate with each other, or the
man says, you know what, let's get back
again together.
And that will cancel the idnah, but the
divorce will count as strike 1 out of
3.
Now, if they waited during that idnah and
did not get intimate with each other and
the man insisted on ending the marriage until
the waiting period is over, that 75 or
80 days, for example, are over,
then this is it, the marriage is over
and they're no longer husband
wife, they can't be with each other anymore,
but if they want to return back together,
they need to do it with a new
nikah.
So, they have to do with a new
nikah, but it still counts as one strike
out of 3.
Now, they return back after the first divorce,
and then
later on, same problem happened one more time,
he promised the divorce, that's strike 2 out
of 3. After the third one, obviously, this
is it, they cannot return back together
unless she marries somebody else and that doesn't
work out, and then eventually when she divorces
from that individual,
that resets the count for the first marriage.
So if they remarry again, they count 3
one more time, if they return back to
marriage. So that's why he says, look, if
you're going to have to do it, just
do it once.
So that just in case if you're going
to review it, you're going to look into
it. So So what's the meaning of the
waiting period anyway? The waiting period is more
like the separation time. This is for the
husband and wife to cool down period,
so they can maybe reflect and think.
So it's not just one day or 2
days or 2. It's almost like it's as
I said, 75 to 80 plus days go
to a 100 days, for example.
Now, that's enough for people to
think about it and decide to return back
or keep it going like this until it
is over.
So,
and now it is unfortunate people they
they rush into the divorce and they keep
saying, talaq, talaq, talaq in one in one
instance or they say, you talaq a thousand
times. Does it count like this? The answer
is no. All of these in one instance
counts as one, Talaq only, nah.
Number 3, he should handle the issue with
kindness by giving the grieving woman what suits
her. Indeed, it has been narrated that way.
When Al Hassan Ibn Ali
divorced a woman, he sent 10,000 dirhams to
her after whom she said small enjoyment from
a beloved that has left? No. SubhanAllah.
So what he says over here, that look,
if the talaq is gonna happen, Allah says
in the Quran what?
Hold them kindly or let go of them
kindly.
That means don't hold them against their will,
don't force them, you know, to give back
to Maharudis unless there's a reason for that.
Be generous to them as Allah says
The divorcee, they deserve
which means to give them a parting gift.
That's a right that is imposed upon the
most righteous. Like if you're a righteous person
then give her a parting gift.
Today, unfortunately what we see is completely opposite.
People appoint when they go to divorce they
want to rip rip each other apart.
And sometimes it gets so ridiculous like Allah
al Mustaniyah, sometimes you see wonders from people
who are going to divorce. When they bring
you a spreadsheet,
excel sheet
that has all the utensils,
10 forks, 10 knives, 10 I'm just like,
are you guys for real?
Like some people get to that level really,
Annie.
Allah and Muslim. And here Allah says,
So here this lady, she goes about Al
Hasabi Ali is that like when he divorced
a woman he send her 10,000 dirham as
a gift. Khalas Ali. Doesn't matter what the
Mahar was, but 10,000.
She goes small enjoyment from a beloved that
has left. Like she said, like I wish
I stayed with him, I don't want any
money, I wanna be with him. But somehow,
it didn't work out for them. It just
they went separate ways. No.
Number 4,
he must not spread her secrets.
So it occurs in the collection of Muslim,
one of the worst people in status before
Allah.
Her secrets? One of the biggest things that
we see today, unfortunately, when people want a
divorce
and it's it doesn't go well, obviously, they
go to court and court is gonna put
that divorce public record for people to see,
and then they go online and they talk
about each other, and they put on YouTube
to expose themselves and their exes and so
and so like Allah hamistan.
Where are the akhlaq of men? Where are
these men?
That once they divorce, this is it,
we now go separate ways? And here's an
example that was mentioned in the story after
that. Keep going.
It is narrated that one of the pious
once once wanted to divorce his wife. When
he was asked, what makes you dislike her?
He said, an intelligent person does not reveal
a secret. When he had divorced her, he
was asked, what made you divorce her? His
reply was, I do not wish to talk
about a woman that is not mine. Like
the story says that when one time he
was,
he was asked about his situation with his
wife. He says, what's wrong with you guys?
He said, Lasek, that's not your business. That's
my wife. Between my wife, that's not your
business. Whatever between us says between us. And
then when the divorce happened,
the person in person came back to me
goes, what happened? Why did she divorce her?
She goes, she's no she's no longer my
wife anymore. I can't talk about her.
Look how noble this is.
How these men, they're really men, SubhanAllah.
Khallaziaq, it's over. Let's move on.
She's gonna be talking about me, let it
be. You're the man.
Be the sensible person and stay quiet and
move on with your life. Be respectful.
He want to talk about me? You know
what? He's gonna go that far, that low.
Don't don't go that in that same path.
Do you have the right to defend yourself?
Of course, you do. But again,
choose to do better inshallah.
Now,
all that has been mentioned pertains to the
duties of the husband. The second category of
gracious companionship pertains to those of the wife.
No.
I think we don't have time for this
salah. So let's stop this InshaAllah Ta'ala and
next time we'll continue with this part. So
let's keep it here InshaAllah and again next
week we will
continue.
So we're still reading from hadith number 24,
which the the long haiv of Abu Dharradayahu
in which Allah says,
My dear servants, my dear slaves, I have
made dulm, injustice,
haram
upon myself and I made haram for you
as well too. So we are right now
on pain We said that we are 10
points mentioned in the hadith, so we are
on point 3
and 6 InshaAllah. We're gonna start from there
and that is on page 386.
386 InshaAllah.
Astray except for whomever I guide, so seek
guidance from Me, I will guide you. My
slaves, all of you are hungry except for
whomever I feed, so ask me to feed
you. I will feed you my slaves. All
of you are naked except for whomever I
clothe, so seek clothing from me, I will
clothe you. My slaves, truly you do wrong
by night by night and day, and I
forgive wrong actions altogether.
So So ask for my forgiveness, I will
forgive you. So, Alhamdulillah,
these points that Imam Ibarrajabrahima
Allahu Ta'ala, he categorized as worldly affairs or
worldly matters.
Like these are the basic human needs. What
are your basic human needs anyway? You need
food, you need drink, you need shelter, you
need to be clothed, you need to be
protected like physical,
needs. These are now the basic things. And
he says who you're going to ask this
from?
Allah
So when you're gonna ask Allah
you're asking him for
for the basics. And Allah is reminding you
right now
that as a human being, these are the
most basic human needs and who is providing
these for you?
Because I'm doing this for you. I'm giving
this for you. So he said at the
end, qal, wa'innaqum tuftuun.
And with all of this,
you still wrong me day and night and
I'm willing to forgive you.
Like I'm feeding you, I'm giving you water,
I'm giving you shelter, I'm giving you clothes,
I'm providing everything for you
and you still wronged me day and night
and I'm willing to forgive you as long
as you come back to me seeking forgiveness.
Look how the greatest the greatest nirma that
no matter how much you wrong your Lord
he's willing to take you back in if
you truly repent to Allah and seek his
forgiveness. What a great blessing from Allah So
what did he says, Rahimullah? Continue. This logically
requires that all creatures need Allah, exalted as
he, to obtain what is useful to them
and prevent harm to themselves in their and
worldly affairs. Mhmm. And that the slaves possess
nothing of nothing of that for themselves and
that to whomever Allah is not bounteous in
terms of guidance and provision
will never obtain them in the world and
that to whomever Allah is not bounteous in
terms of forgiveness for his wrong actions,
then his wrongdoing will destroy him in the
next life. Like, basically,
who's responsible for that destruction or that, guys?
It's gonna be your actions.
You yourself gonna be responsible for that. I'm
gonna skip this part right now because you
can read them inshaAllah afterwards,
but he mentioned something interesting about Ibrahim
on the following page, on page 387.
He says, kal Ibrahim al Khalil,
he used these matters
that Allah mentioned to us in this hadith
that I am the one who's providing for
you, I'm feeding you, I'm taking care of
you. So, Ibrahim
Allah counted this in the Quran,
that he used these basic things
as evidence and proved there is a superior
Lord who is providing this for you. So
he found guidance through this from finding himself
being taken care of must be somebody taking
care of me. Let's see what he says
here.
Ibrahim Al Khalil, alayhis salam, sought to prove
by Allah's uniqueness and respect to these matters
that there is no God other than him
and that everything associated with him is false.
When he said to his people,
Almost the same thing that was mentioned in
the hadith right now in the translation.
He said, have you really thought have you
really thought about what you worship, you and
your fathers who came before? They are all
my enemies except for the Lord of the
of all the worlds. He who created me
and guides me, he who gives me food
and gives me drink. And when I when
I am ill, it is he who heals
me. He will he he who will cause
my death, then give me life. He who
I sincerely hope will forgive my mistakes on
the day of reckoning. So so those are
now because of this, Ibrahim alayhi salam, he
acknowledged Allah subhanahu wa ta'ala. So he said
he's basically he's saying, look, an intelligent person,
when they recognize all these things, that where
this food is coming from, where this water
is coming from, how we could,
find these these things, these ways to find
clothes and make them fancy, and so where
all this is coming from. It must be
from
someone who's superior, and that is Allah
So that, she says, that this is one
way of finding
guidance, Allah
In the next point on page 388,
Allah loves those who, loves to be asked.
There is in the hadith a proof that
Allah loves loves the slaves to
to ask him everything which is of use
to them in their deen in the world,
food, drink, clothing,
just as they ask him for guidance and
forgiveness. There is in the Hadith, let any
of you ask his Lord for all of
all of his necessities even to the extent
of asking him for the thong of a
sandal when it breaks. So what does that
mean over here?
You need to ask Allah subhanahu wa ta'ala.
What if you feel embarrassed? You know, I
don't think I'm worthy of asking Allah
That
thought in itself is evil.
Because like you're thinking that your
your
need is too much to ask Allah Subhanahu
Wa Ta'ala and nothing is too great when
it comes to
Allah and ask Allah Subhanahu Wa Ta'ala.
But is it even befitting a believer to
ask Allah Subhanahu Wa Ta'ala for worldly matters?
Like should I only focus on ask Allah
for Allah, ask
him to be in the prophet, ask
him to memorize the Quran to be of
the most righteous or can I ask Allah
to help me buy this fancy car or
get this degree or make my, hamdulillah, my
vacation beautiful?
Am I allowed to ask
Allah
these simple questions right now? That's what the
argument here now is mentioned.
1 of the right acting first generations used
to ask Allah during his salah for all
of his necessities, even salt for his dough
and fodder for his sheep. There is mention
in the tradition in the traditions from the
Israelis that Musa Alaihi Salam said, Lord, some
worldly need some worldly needs some worldly need
comes over me, but I am ashamed to
ask you for it. He said, ask me
even
that
Ask me even for salt? Ask me even
for salt for your dough and fodder for
your donkey. That is because everything which the
slave needs when he asks when he asks
Allah for it, it makes
he makes clear his being in a state
of need and thus his need of Allah
and Allah loves that. Obviously, we talked about
this many times that what does it mean
for you to be a slave of Allah
that is showing
what? Your poverty, your need to Allah, so
no matter how wealthy, how strong, how independent
you think you are,
always ask Allah
because that shows that you're always in need
of Allah and
that's what makes you a true servant of
Allah
What if someone says, well, you know what?
You shouldn't be asking for matters of dunya.
What do we say? So the answer is
mentioned here.
1 of the one of the one of
the right acting first generations used to be
ashamed of asking Allah for any of his
worldly needs, but it is better to follow
the sunnah. So So that's the opinion of
bin Rajib
He goes, yeah, some of the salafs they
would say you shouldn't be asking Allah for
worldly matters because Allah will take care of
this for you. Just ask him for matters
of the akhirah. Don't be greedy over the
dunya.
But he he said,
no.
I will ask I will do what the
prophet did. Just like he asked for matters
of dunya, we ask for matters of dunya
as well too, insha Allahu Ta'ala. None.
Some people think that the saying all of
you are astray except for whomever I guide
contradicts the Hadith of Riyadh ibn Himar
that the Prophet Sallallahu Alaihi Wasallam said Allah's
Allah Azzawajal says, I created my slaves naturally
inclining to the truth, or nafah, and in
another version as Muslims and then the shaitans
caused them to deviate. So what does that
mean here? He says that look, some people
they say this statement in the hadith that
we have here which the prophet
says,
You're all astray unless I give you guidance.
It says, but doesn't that contradict what the
other hadith that the prophet
says that everybody was born Hanif,
which means they're already
guided. That's what it means.
So this one that we have today or
with us says that you're all astray unless
I guide you and this one says no,
you are born Hanafah, which means as in
a narration Muslimin but the shayateen
led you astray. How can we reconcile this
to to a hadith over here right now?
He's gonna answer this here.
But it is not so because Allah created
the descendants of Adam and gave them the
natural disposition to accept Islam and an incline
and an inclination to it as op as
opposed to other deans and a preparedness for
that and a potential, but there is no
avoiding the need for the slave to actually
learn Islam since before learning he is ignorant
and knows nothing. This is as Allah says,
Allah brought you out of your mother's wombs
knowing nothing at all.
And he said to his prophet
did he did he not find you wandering
and guide you? Meaning that he meaning meaning
that he found you not having knowledge of
that which he taught you of the book
and wisdom. So what does that mean over
here? What he means here is simply saying
that, look, being
doesn't mean that you're astray,
rather you just don't have the knowledge,
But you're already being created Hunafa
and Muslims, meaning with the capacity, with the
disposition to believe in the truth
and lean towards the truth when there are
no obstacles and no distractions.
Like Yir Hanifa
by disposition, by nature of creation.
However,
even though you have this capability to find
the truth, when you are born, dal here
means you're born without that knowledge. Just like
in the ayahs Allah says,
You are born normal nothing and then he
gave you instruments by which you can find
that knowledge.
He gives you hearing, sight, and of course
the heart by which you process all of
that. So that that means you you're not
doesn't mean that you're a stray, rather you
don't have the knowledge by which you can
find Islam. That's why you need to learn.
You have that that, alhamdulillah,
you've been provided
with all the tools and the instruments and
the software you could say so that you
could be able to learn inshallah.
Now
As he as he says,
exalted
According accordingly, we have revealed to you a
Ruwa by our command. You had no idea
of what the book was nor faith.
Man is naturally disposed to accept the truth
and then if Allah guides him, he causes
someone to teach him the guidance and so
he becomes actually guided after being potentially guidable.
So, again,
you have the ability to be guided. You
don't have the proper knowledge.
So, if you have that knowledge that increases,
of course, from the Biyun Fitra to being
much more conscious of the Ibadah on the
top of Allah subhanahu wa ta'ala. Let's go
right now to the 2 types of guidance.
So there are 2 types of guidance over
here he talks about, Ra'mal Allahu ta'ala. What
are they? As for the mummin asking Allah
for guidance, there are 2 types of guidance.
A general type of guidance, Islam and iman,
and it is that which the mummin gets
and a detailed guidance and that is guidance
and knowledge of the details of all the
parts of iman and Islam and it helped
to and and help in doing that. So
what does that mean here? The first type
of guidance, hadal hidayal mujmala.
Like a comprehensive hidayal, meaning you just find
way to Allah subhanahu wa ta'ala.
How to pray, how to make wudu, how
to make du'a. You need hidayah mufasal.
You need now the more detailed one. So
the general guidance is when someone reads about
Islam and they realize oh my God,
I'm not where I'm supposed to be so
they come and say
That's called Hidayatul Mujmana, that's the general one.
But then now we tell them, okay, Bismillah
Ramadan is coming next day, you have to
fast. Right? What do you mean? What do
I need to do? And you teach them
what they need to do about salah and
siyam, so that's now we give them extra
details.
Similarly, somebody is born in Islam,
but unfortunately they never had the proper guidance
from their family, from their environment, from their
community, from wherever that they lived the environment
they lived in.
Later on, alhamdulillah, in Ramadan, one day they
met the right person, they brought them to
the masjid and now suddenly they hear some
things they never heard before. Now they start
learning even more and more and more. And
if you remember, Ibn Qayb said
when it comes to guidance, there are actually
not just 2, there are 3 types of
guidance. You guys remember them?
Help me out over here. So we have
a sirat, this is the straight path. We
supposed to be going to the straight path.
He says, Al Hidayah,
3 categories.
The first one is
to get you on the path from the
outside to be on the path.
First sirat.
What does that mean?
You kind of like as you go you
keep going straight, you don't go deviated,
you stay there. Right?
Karwa hidayatun alasirat. What does that mean?
You remain on the path.
You don't just, you know, flip and just
leave it. So 3 types of hidayat.
One that gets you to the sirat,
one that keeps you, alhamdulillah, well guided through,
and one that keeps you remain steadfast on
it regardless how hard it gets on that
path.
Because sometimes some of these transit
becomes difficult and hard so it need also
guidance to keep you and keep you steadfast.
Now,
a question was asked down there says
do believers need guidance?
Like, are you allowed to ask guidance from
Allah
to a brother or sister to a believer?
Like can you say, Allahumma Adil imam You
Allah. You Rabbi guide this imam. You Rabbi
guide my my sister. Guide my spouse. Are
you allowed to do that?
But they're Muslims, aren't they?
So aren't they already guided?
So when you ask guidance for the mursimin
exactly, there are maybe 2 types of guidance.
Maybe they're already on the Sirat, so when
you say Allahihdin Nasirat al Mustaqim, you might
be one of the most guided people Masha'Allah
in the community, but I need also,
I need to make sure I stay on
it and I go through it and grow
through it as well too. So that's the
meaning why you make dua for the believers
as well too. We move on
to the next part which is Alastairfar.
As for Alastairfar,
go ahead.
Oh Allah, guide me among those whom you
guide. As for as
for Istafa for wrong for wrong actions that
is seeking forgiveness, and the slave is in
urgent need of it since he makes mistakes
night and day, turning in Tawba and seeking
forgiveness, the command to do them and urgent
incitement to them are mentioned repeatedly in the
Quran. At and ibn Majin narrated a hadith
of Anas that the prophet
said,
every one of the descendants of Adam repeatedly
makes mistakes and the best of those and
the best of those are the ones who
repeatedly turn in tawba. So we all we
all been created with the with the with
the, potential
of making mistakes.
So it's not a matter of, if you
make a mistake, it's actually when you make
a mistake, what do you need to do?
Return back to Allah and Tawba.
Righteousness is not the fact that you are
flawless,
that you are without any mistakes. That's not
righteousness.
Righteousness
is when you make a mistake, you return
back to Allah Subhanahu Wa Ta'ala. Because if
you read Ibadur Rahman, Ayatul Suratul Furqan, when
Allah
spoke about the attributes and the qualities of
Ibad al Rahman,
the servant of the most merciful. And one
of them he mentioned what?
When they commit a sin with a fa
alfa hishatin.
Allah ala manfusam, they make a mistake or
sin or wrong themselves, what do they do?
They return back to Allah subhanahu wa ta'ala
to allahi mataba. They they
repent to Allah. And that's the description one
of the most righteous people.
So it's not a matter of they don't
make mistakes. So don't be surprised or shocked
if someone that you think of to be
a righteous person made a mistake.
You don't maybe be surprised. Yes, we might
be disappointed
but Subhanallah,
What does it mean when you say 70
times? Do you remember?
A lot.
Does it mean 70?
In the Arabic language 70 just
like so many times, that's what it means.
So how often ask yourself the question, how
often do you say astaghfirullah in your day
and your night?
How often do you say that? Do you
have to be in salah to say astaghfirullah?
You don't. So even as you walk, as
you talk, as you sit down, as you
drive, make sure to keep your tongue moist
by remembering Allah
and especially seeking forgiveness for him
Let's move on to point number 7, Insha'Allah
on page 39
1. He's saying, my slaves, you cannot reach
my harm so that you could benefit me
and you can never attain my benefit so
that you could
and you cannot you can you can never
attain my benefit so that you could benefit
me means that the slaves are not able
to make benefit or reach harm to Allah
because Allah exalted as he is in himself
is is wealthy, independent, and praiseworthy,
and he has no needs of the acts
of obedience of the slaves and the benefit
from them does not return to him, but
rather it is only they who benefit from
them. He does not suffer harm from their
acts of disobedience,
but rather it is only they who suffer
from them.
Allah exalted as he says,
do not let those who rush headlong into
kufr salen you, they do not harm Allah
in any way. And
he says,
Those who turn
on
their heels do not harm Allah in any
way. So, what does it mean over here,
Jema? If Allah subhanahu wa'ala does not harmed
by any by not harm any by any,
anything we do or he's not benefiting from
anything good that we do, what does that
mean?
He's absolutely
independent.
Self sufficient,
independent.
No harm can reach Allah Subhanahu wa Ta'ala
and no good can make any benefit of
Allah Subhanahu wa because he's perfect as he
is
It is us who get harmed or benefit
from these things. But Allah
is above all these things
And that's why making sure that you understand
your good deeds
will not add anything to Allah subhanahu wa
ta'ala's kingdom and your bad deed will not
take any way from it subhanahu wa ta'ala.
Now,
The prophet salallahu alaihi wa sallam used to
say whoever disobeys Allah, his messenger has gone
astray and he will harm no one but
himself and will not harm Allah in any
way
in any way. Ma'am.
Allah Azza wa Jal says,
but if you are but if you are
kafir,
what is in the heavens and in the
earth belongs to Allah. Allah is rich beyond
need and praiseworthy. He says quoting Musa,
Musa said, If you are to be ungrateful,
you and everyone on the earth, Allah is
rich beyond need, praiseworthy, he says, wamayi. That's
that's not fair. So why, if you notice
these 2 ayah, there's something common between these
2 ayah, what is it exactly?
That's been highlighted. What is it Ajamah?
Rani yun Hamid.
When Allah subhanahu wa ta'ala describing himself being
Rani in many ayaats, he adds these two
names together.
Gani,
Hamid.
Why?
So as for being Gani which means being
rich,
and if you remember what they said there's
a big difference between being rich, being
and being in the Arabic language.
Means what?
Abundance.
But even if you have abundance of wealth,
does not necessarily make you any
because you have a lot of rich people,
in the world of rich being 3 in
that regard, they're always scared of losing that
money.
They're terrified.
They're not having enough of it. So they
always want to have more because they're not
confident.
So no matter how wealthy they are, they
can never be actually rich. But
Allah is gani.
And even if you have little yourself in
matters of dunya, if you have little matters
of dunya but your heart is content with
it, then you're rich beyond
measure because alhamdulillah, you're self sufficient right now
from that regard.
Allah
his self sufficiency
comes also also with being Hamid.
Why? Because some people are self sufficient, they
become what?
When you say someone
filthy rich in this world,
what comes to your mind? They're what?
They're arrogant,
They're,
they're stingy.
They don't spend, you know, except in specific
areas where they get benefit from and so
on. But Allah subhanahu wa ta'ala self sufficiency
and independence and his rich his richness subhanahu
wa ta'ala comes with what? Praiseworthy.
Like he never
deprived his servant, his people from the nirman,
the blessing that he
has in his hand. Now, let's move on
right now to point number 8, which is
gonna be skipped about 2, 3 pages.
So, by the way, there's an anecdote for
you. If you look on page
393,
an anecdote, a story that he mentioned If
anyone wants to read it, just go and
read afterwards
on your
own. But when you're gonna keep going to
point number 8. Point number 8.
Go ahead. Then his saying after this, my
slaves, even if the first and and last
of you, your human beings and your jinn
were according to the most God fearing heart
of any one man among you, That will
not increase anything in my kingdom. My slaves,
even if the first and last of you,
your human beings and your jinn were according
to the most wicked heart of any one
man among you that will not decrease anything
in my kingdom, indicates that his kingdom is
not increased by people's disobedience,
even if all of them are good people
of Tafwa, and if their hearts are like
them the heart of the man with the
most Tafwa among them, his kingdom does not
decrease because of the disobedience of the disobedient
even if all the Jin and human beings
were wickedly disobedient and their hearts like the
heart of the most wicked man among them.
He, glorious as he in his essence, is
rich beyond
need need of anyone other than him. He
has absolute perfection in his essence,
his attributes and his actions. His kingdom is
perfect and there's no defect or imperfection in
any of in any sort. For parents.
For parents.
If, if your child does something that is
embarrassing,
how does that reflect on you?
Bad.
If your child does something that makes you
proud, how does that reflect on you?
It increases something, you feel something extra happened
to you.
Allah subhanahu wa ta'ala is not affected by
these things at all.
If all of you are the most righteous,
if all of you to be the most
proud of ever,
that wouldn't increase anything in Allah
kingdom because he's perfect as he is. It
only benefits you.
And if all people, they go to become
wicked,
would that make Allah
sad?
Allah doesn't affect doesn't affected by that.
Why? Because he's perfect
as he is.
So nothing that you do would increase his
kingdom or take away his kingdom is complete
as it is.
You, what you do in this world
when stuff for Allah people for example destroy
the masajid,
like what's happened to Rasamullah make it easy
for the people
So when people go through these things, what
does that mean? Are they really hurting Allah
Love Allah, they're not. They're only harming themselves.
And if you go and you build 1,000,000
of dollars in masjid
and fill it with 1,000,000 of people as
well too, like the Hajj is coming up
inshallah, salallahu alayhi makassama those who go there.
So if that does that increase anything in
Allah's kingdom? No. Nothing. So who benefits from
this? Only you.
Only you.
Now, Samuel Al Ma'adi made an argument. He
said, look,
what if the creation of Allah was a
bit different? I'm gonna summarize that that paragraph
that's mentioned here. What if if the creation
looked different? What does it mean exactly?
Like, when we do something bad, we do
something bad, is it absolutely bad or that's
relative evil?
It's usually actually relative evil.
It's relative evil, which means what?
That ugliness that happened,
it produces something khair somehow. There is always
an element of khair that comes with it
like the evil that we see that the
occupation
force is doing in Gaza right now and
in the Philistines, subhanallah, all of this awful,
we can't even describe.
And
inhumane kind of situation that Allah is provoking
people's rahma and mercy and compassion elsewhere.
It's waking up people to reality of injustice
elsewhere and somewhere there. SubhanAllah.
So even though in itself, there's an act
of evil, but there's a relative kha that
comes comes from it. So, here's some of
the Alama they argue.
What if that evil completely is gone
and all what people do is good?
If Allah change that creation, will that change
Allah's attributes in any way? Absolutely not. So,
the question itself is completely like irrelevant. It
doesn't really matter because Allah he is perfect
as he
is
So, we'll talk inshallah at point number 9.
What is meant by his saying,
my slaves, even if the first and and
last of you, your human beings and your
jinn were to stand on one flat piece
of land and they were to ask me
and I gave each of them what he
asked for, that would not decrease what I
have except for except as the needle does
what is entered into when it is when
it is entered into the sea is to
mention the perfection of his power and capability.
Glorious is he, and the perfection of his
kingdom, and that his kingdom and his treasures
do not become exhausted,
and do not decrease by giving even if
he were to give the first and the
last of the jinn and human beings everything
which they asked him for in one place?
So, this is basically right now. Look, Allah
blessing that he bestows upon us, there is
no there is no end to it.
Like anything that we have in this life,
in this world what? Has a beginning and
has an end.
If you have a good time, is that
gonna be forever?
Absolutely not. Bad times, are they gonna start
forever? Of course not. So when you have
prosperity and money
coming in, alhamdulillah, pouring upon you, is that
going to be forever?
So there's nothing says forever. So to Allah
subhanahu wa ta'ala,
all of this can be forever.
Like there is no there is if he
that time beginning and end
is completely irrelevant to
Allah
He's the first and the last and everything
in that sense. So therefore, he says, look,
this is the ultimate power and glory of
Allah
There's no beginning, there's no end. So don't
even think
that if I'm gonna keep asking Allah
am I asking too much? What does that
mean, Jemaah? There is no too much when
it comes to asking Allah
There's no too much because Allah
his treasures, it has no end to him
and keep asking Allah
So when you make dua
In this in this exhortation There's inside inside
Muslim where it says when you make a
dua make it big.
There isn't there isn't Sahih Muslim from Abu
from Abu Hurairah that the prophet sallallahu alaihi
wa sallam said, when any of you
then let him not say, oh Allah, forgive
me if you wish. Rather, he should be
a firm resolve in asking and let him
have a great desire
because nothing is great in comparison with Allah.
This is something Sheikh Mohammed Sharif
used to say actually a lot about when
you make your dua, make it
big.
Make a wish, make it big Ajamah.
Like, don't say, you Rabbi, you know, allow
me to read 6 figure salary for example.
Right?
Why, Akhir?
Ask for 10 figures.
Come on, Sheikh. I mean, I
don't know, man. I don't think I'm gonna
get there.
Who knows?
Maybe you'll ask Allah subhanahu wa'ala and you
will get there. And hopefully, the whole world
will benefit from your generosity.
Why not? So he says here in this
hadith when you ask, Allah ask for big
things.
Of course, as long as something reasonable as
well and sense that don't ask You Rabbi
give me the first house in Jannah on
the right side of the gate.
This is
this is now it's a lot. But ask
Allah for for dasil Allah. You might say
but I'm not a type of person who
gets to If I can't cross over the
bridge of Jahannam, I'm happy.
Don't wish this for yourself Ajamal. No.
Ask for for dawsil Allah. So if you
fall short at least you're close to it
inshallah
Now.
Abu Sayed al Khudri said, when you supplicate
when you when you supplicate Allah, then ask
for a great deal because nothing exhausts what
he has. When you supplicate, then have a
strong resolve because no one can try to
coerce Allah.
So here's now what's coming next is more
of like an Israeli,
what we call them today due to Christian
traditions.
Al Israili, the Judeo Christian tradition comes in
different different levels.
So, some of them we accept them for
sure,
if we have what confirms these in the
Quran. Like, for example, in the Jewish Christian
tradition, they talk about prophets like Prophet Yusuf,
Prophet Ibrahim,
Prophet Nuh, so so we have we talk
they talk about the ark, they talk about
the flood.
We believe it because it's there in the
Quran, right, and the sun of the prophet
sallallahu alaihi wasalam. The second is denied
completely by the Quran, the sun of the
Prophet sallallahu alaihi wasalam. Like when they talk
about the ambia, they talk sometimes ill about
some of the prophets Like, you know, alayhi
salam, lud, dawud.
Since the Allah in the Quran says about
the ambia they're what? From amfusikum and amfesikum,
among the best people. So we don't believe
these stories to be true about these and
Beyad's prophets, completely deny them. But then we
have some neutral
stories,
like for example,
the type of, what type of dog the
people in the cave they had.
What kind of breed? What kind of color
was it? Which world was it facing for
example? So all these now, we don't have
anything to confirm or deny in the Quran
or the sun of the prophet
so we stay neutral about these masal. We
don't deny them, but we don't confirm them
as facts. Nam.
There is in some of the Israeli traditions
that Allah
says, is anyone other than me hope for
and in severe distress,
while the stress is in my hand and
I am the living, the the self sustaining?
Is other than me hope for? And is
his door knocked upon early in the early
in the in the
in the upon early in the morning hours
while in my hand are the keys of
the treasures,
and my door is my door is open
to whoever supplicates me? So as you can
see here, these duas obviously, they're not tiyani,
something new to us. We know this from
the tradition of the prophet sallallahu alaihi wa
salamu alayhi. Let's finish inshallah with with point
number 10.
Point number 10 is gonna be on page
398.
The reason that which is that the reason
that which is with Allah does not come
to an end by giving is made clear
in hadith
atulmene
Can we go to his saying? It's actually
on the next page, the page,
399.
He's saying, my slaves, they are only your
actions which I enumerate for you, then later
I will repay you for them. It means
that he, glorious as he, will reckon his
slaves actions,
and then he will fully recompense
them for them. This is like his words.
Whoever does in Adam's way of good will
see it. Whoever does in Adam's way of
evil will see it. In his in his
words,
They won't they will find everything they did
and your Lord will not wrong anyone at
all? So, is that gonna be in the
dunya or in the akhirah?
Here's what the answer he said where
it says when?
The outward the outward sense of his saying.
Do you see it? The outward sense the
outward sense of his saying, then later I
will repay you for them, is that it
means they're they're being they're being repaid on
the day of rising as he says, exalted
as he.
You will be paid your wages in full
on the Day of Rising. And the next
page also has the last 2.
All the good is a true to Allah.
His words.
In the middle of his words, whosoever experience
His words, so whoever experiences good, then let
him praise Allah. And whoever experiences other than
that, then let him only blame himself
indicates that all good is from Allah as
a bounty from him to his slaves without
his deserving it and that all evil is
from the side of Adam because of his
following his self desires and whims as Allah
Azzawajal says,
Any good thing that comes to you from
Allah, any bad things
that any bad thing that comes that happens
to you comes from yourself. So what does
that mean? He says, basically,
whatever happens to you in the dunya,
then it could be because of the good
and the khair and the shar, because of
what you have done yourself. And that's what
he means by the end of the page
here, on page 400.
So after this, if what it means by
saying whosoever experience good, then let him praise
Allah, and also experience other than that, then
let them blame himself. He said there are
2 things, that whoever experienced that could be
in this world, that would be in this
dunya,
or number 2, he said that those maybe
experienced good or otherwise will be in the
next life. But there's no there's no actually
objection to saying both of them
because you will see your the results of
your good deeds in this dunya before the
akhiram. May Allah make our results khair for
us in the dunya and akhirabbalalamin.
Next week inshallah, we'll do we'll do hadith
number 25. And we have a q and
a after salatish alatris.