Part of Our mother Aisha, may God be pleased with her (the series is completed)
· Lesson 10 of 27
Our mother, Aisha | Episode (10) | O Aisha, whoever gives you a gift without asking, accept it
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Transcript
Machine translation — may contain errors
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Our mother ‘A’ishah, may Allah be pleased with her.
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"O ‘A’ishah, if you are given something without having asked for it, then accept it."
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‘A’ishah, Mother of the Believers.
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A fruit of the upbringing the Prophet, peace be upon him, provided for his household.
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Whoever wishes to raise their household,
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cannot dispense with studying this model,
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which was nurtured by the hands of the Prophet, peace be upon him.
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Among the things that ‘A’ishah, may Allah be pleased with her, was raised upon
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was returning to the truth,
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which is better than persisting in falsehood.
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This is a matter in which faith must overcome the self and its desires.
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Among the incidents in which this matter was manifested
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is when ‘Abdullah ibn ‘Amir sent ‘A’ishah some provisions and clothing.
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She said to the messenger, "O my son, I do not accept anything from anyone."
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But when he left, she said, "Bring it back to me," and they brought it back.
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She said, "I remembered something the Messenger of Allah, peace be upon him, said to me."
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He said, "O ‘A’ishah,
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if you are given something without having asked for it, then accept it,
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for it is a provision that Allah has offered to you."
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Narrated by Ahmad.
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Souls do not like to appear in the position of being wrong;
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rather, they love to appear as though their opinion is always correct.
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This is a spiritual ailment rooted in caprice.
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The self may know it is in the wrong,
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yet it is the arrogance that dominates it,
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causing it to reject returning to the truth and to persist in falsehood.
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Allah the Exalted says:
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“And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong-doers!” (27:14)
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Indeed, it is faith alone that rectifies these souls
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and makes them submit to the truth once it becomes clear to them.
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As for those with diseased hearts and the hypocrites,
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they do not accept the truth unless it serves their own interests.
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Allah the Exalted says regarding the two groups:
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"And they say, 'We have believed in Allah and in the Messenger, and we obey.'"
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“And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers.” (24:47)
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"But those are not [true] believers."
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“And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;” (24:48)
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“And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;” (24:48)
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“But if right had been with them they would have come unto him willingly.” (24:49)
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“Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.” (24:50)
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“Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.” (24:50)
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“Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.” (24:50)
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“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)
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“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)
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"And it is those who are the successful."
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"And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him—it is those who are the attainers."
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[Wait, the input skipped 46, continuing from 45]
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We consider ‘A’ishah, may Allah be pleased with her, to be of the second group,
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who, when the truth became clear to her,
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would retract her opinion and adhere to the truth.
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This story is but a model of such stances,
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demonstrating this character trait upon which the Prophet, peace be upon him, raised her.
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The guidance of the Prophet, peace be upon him, to ‘A’ishah, may Allah be pleased with her,
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in his saying, "O ‘A’ishah, if you are given something without having asked for it, then accept it,"
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"for it is a provision that Allah has offered to you,"
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encompasses training in several aspects.
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The first is the prohibition of begging,
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which is for a person to request money or charity from others
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while they are not in need of it.
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The danger of this begging
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is that the one who does it looks at what is in the hands of people and relies upon it,
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while becoming heedless of the One in Whose hand are the treasures of the heavens and the earth.
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Thus, they do not turn to Him to seek provision.
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This type of person
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is easily bought by the oppressors,
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for they are a slave to money,
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and they are quick to fluctuate in their positions and opinions
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according to the money they receive.
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Whoever pays them more, they incline toward them more.
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This is a debased soul,
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of no use in elevating the Ummah or supporting its causes.
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We seek refuge in Allah from this type.
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The second is that if a gift comes without a request or a covetous heart,
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it should not be refused, even if the person is wealthy.
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The Prophet, peace be upon him, raised the Companions upon this,
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and the Companions raised those after them upon it.
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From ‘Abdullah ibn al-Sa‘di:
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He came to ‘Umar during his caliphate,
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and ‘Umar, may Allah be pleased with him, said to him,
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"Have I not been told that you manage some of the people's affairs,
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and when you are given a wage, you dislike it?"
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I said, "Yes."
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‘Umar said, "Then why do you do that?"
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I said, "I have horses and slaves, and I am well off,
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and I want my wage to be a charity for the Muslims."
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‘Umar said, "Do not do that,
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for I once intended what you intend.
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The Messenger of Allah, peace be upon him, would give me a gift,
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and I would say, 'Give it to someone poorer than me.'
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Until one day he gave me some wealth,
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and I said, 'Give it to someone poorer than me.'
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The Prophet, peace be upon him, said:
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'Take it, possess it, and give it in charity.
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Whatever comes to you of this wealth,
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while you are neither covetous nor begging, take it;
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otherwise, do not let your soul pursue it.'"
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Narrated by al-Bukhari.
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This story and others
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show us the concern of the Prophet, peace be upon him,
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for the purification of the souls of the Companions.
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For the noble soul does not look at what is in the hands of people,
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nor does it weary itself by coveting their wealth,
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because it is enriched by Allah.
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And whoever is like that,
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Allah blesses what they possess,
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and increases them from His bounty.
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The third:
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Allah the Exalted provides for whom He wills,
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and there is no specific form
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that His provision to the servant must take.
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Rather, it is as Allah the Glorified and Exalted mentioned.
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“Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him,” (65:2)
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“And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things.” (65:3)
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A gift received without a request
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is part of Allah’s provision for the servant,
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and it does not befit the servant to reject the provision of Allah.
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We ask Allah to provide for us from His vast bounty,
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to fill our hearts with contentment,
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and to make us among those who listen to the word
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and follow the best of it.
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We shall continue in a future meeting, if Allah wills.
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And praise be to Allah, Lord of the worlds.
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Our mother ‘A’ishah, may Allah be pleased with her.