Riyadh Al-Salehin | Episode (13) | Surveillance door (2)

0:00 Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

0:09 Chapter: Vigilance (Muraqabah).

0:13 On the authority of Anas, may Allah be pleased with him, who said:

0:19 "You perform deeds that you consider more insignificant than a strand of hair,

0:26 yet during the time of the Messenger of Allah, peace and blessings of Allah be upon him, we used to count them among the destructive sins."

0:33 Narrated by al-Bukhari.

0:35 He said: "The destructive sins are those that lead to ruin."

0:40 "More insignificant than a strand of hair" is a metaphor for their perceived triviality and smallness.

0:47 From the benefits of the hadith:

0:49 Taking a sin lightly indicates a lack of fear of Allah the Exalted.

0:56 It is a sign of hypocrisy, contrary to viewing a sin as grave.

1:01 For viewing a sin as grave indicates the perfection of fear and profound vigilance toward Allah the Exalted.

1:07 The hadith contains a warning against a person relying on their own deeds,

1:11 becoming conceited by them, and taking sins lightly.

1:15 For the accumulation of minor sins will surround him,

1:18 and he will meet Allah unable to find a way to escape them,

1:22 so they will destroy and ruin him.

1:24 The most knowledgeable of people regarding Allah the Exalted, after the Prophets,

1:28 the most perfect in piety, and the most intense in fear,

1:31 are the Companions of the Messenger of Allah, peace and blessings of Allah be upon him.

1:35 They used to view matters that others considered trivial as destructive,

1:41 due to the greatness of their witnessing the majesty of Allah,

1:43 and the perfection of their knowledge of Him.

1:46 Their understanding—the Companions—of the Book of Allah and the Sunnah of His Messenger is what is considered authoritative,

1:51 because it is the path of the believers.

1:53 Whoever follows their methodology succeeds,

1:56 and whoever deviates from it is ruined and causes others to be ruined.

1:59 On the authority of Abu Hurayrah, may Allah be pleased with him,

2:04 from the Prophet, peace and blessings of Allah be upon him, who said:

2:08 "Indeed, Allah the Exalted is jealous."

2:11 And the jealousy of Allah the Exalted

2:13 is that a person commits what Allah has forbidden him.

2:17 Agreed upon.

2:19 The essence of jealousy is indignation.

2:23 From the benefits of the hadith:

2:26 It is incumbent upon the servant to distance himself from sins,

2:30 because they cause the wrath of Allah the Exalted.

2:34 Allah, glory be to Him, dislikes disbelief, immorality, and disobedience.

2:39 On the authority of Abu Hurayrah, may Allah be pleased with him,

2:43 that he heard the Prophet, peace and blessings of Allah be upon him, saying:

2:48 "There were three men from the Children of Israel:

2:51 a leper, a bald man, and a blind man.

2:54 Allah intended to test them,

2:57 so He sent an angel to them.

2:59 He came to the leper and said,

3:02 'What thing is most beloved to you?'

3:04 He said,

3:06 'A beautiful complexion and beautiful skin,

3:09 and for that which has caused people to shun me to be removed.'

3:12 So he wiped him, and his affliction was removed,

3:15 and he was given a beautiful complexion.

3:17 He said,

3:19 'And what wealth is most beloved to you?'

3:22 He said,

3:23 'Camels,' or he said,

3:25 'Cows.'

3:27 The narrator was in doubt.

3:29 So he was given a pregnant she-camel,

3:31 and he said,

3:33 'May Allah bless you in it.'

3:35 Then he came to the bald man and said,

3:37 'What thing is most beloved to you?'

3:40 He said,

3:41 'Beautiful hair,

3:43 and for that which has caused people to shun me to be removed.'

3:47 So he wiped him, and it was removed,

3:49 and he was given beautiful hair.

3:51 He said,

3:53 'And what wealth is most beloved to you?'

3:55 He said,

3:57 'Cows.'

3:58 So he was given a pregnant cow,

4:00 and he said,

4:02 'May Allah bless you in it.'

4:04 Then he came to the blind man and said,

4:08 'What thing is most beloved to you?'

4:10 He said,

4:12 'That Allah restores my sight to me,

4:14 so that I may see people.'

4:16 So he wiped him, and Allah restored his sight to him.

4:19 He said,

4:20 'And what wealth is most beloved to you?'

4:23 He said,

4:24 'Sheep.'

4:25 So he was given a pregnant ewe.

4:28 It produced offspring, and the other produced offspring,

4:31 until this one had a valley full of camels,

4:34 this one had a valley full of cows,

4:37 and this one had a valley full of sheep.

4:40 Then he came to the leper in his [the leper's] former appearance and state,

4:44 and said,

4:45 'A poor man,

4:47 whose means have been cut off in my journey,

4:50 so I have no provision today

4:52 except through Allah, then through you.

4:55 I ask you by the One who gave you the beautiful complexion, the beautiful skin, and the wealth,

5:01 for a camel to help me reach my destination.'

5:04 He said,

5:06 'The obligations are many.'

5:08 He said,

5:09 'It is as if I know you.

5:11 Were you not a leper whom people shunned,

5:14 and poor, then Allah gave you wealth?'

5:17 He said,

5:19 'I only inherited this wealth from my forefathers.'

5:22 He said,

5:24 'If you are a liar,

5:26 may Allah return you to what you were.'

5:29 He came to the bald man in his former appearance and state,

5:33 and said to him the same as he said to the first,

5:36 and he replied to him the same as the first had replied.

5:39 He said,

5:41 'If you are a liar,

5:43 may Allah return you to what you were.'

5:46 He came to the blind man in his former appearance and state,

5:50 and said,

5:51 'A poor man and a traveler,

5:54 my means have been cut off in my journey,

5:57 so I have no provision today except through Allah, then through you.

6:01 I ask you by the One who restored your sight to you,

6:04 for a sheep to help me reach my destination.'

6:08 He said,

6:09 'I was blind,

6:11 and Allah restored my sight to me.

6:14 So take what you wish and leave what you wish.

6:17 For by Allah, I will not burden you today with anything

6:20 that you take for the sake of Allah the Almighty.'

6:23 He said,

6:24 'Keep your wealth,

6:26 for you have only been tested.

6:28 Allah is pleased with you,

6:30 and is angry with your two companions.'

6:33 Agreed upon.

6:36 The "pregnant she-camel" (al-ashara)

6:38 is the one that is pregnant.

6:39 His saying,

6:41 "It produced offspring" (antaja),

6:42 and in one narration "fa-nataja,"

6:44 means he managed its breeding.

6:47 The "nataj" for a camel is like the midwife for a woman.

6:51 "It produced offspring" (walada hadha),

6:53 meaning he managed its birth.

6:55 It has the same meaning as "nataja" regarding the camel.

6:58 So "muwallid," "natij," and "qabila" all have the same meaning,

7:02 but the former is for animals,

7:05 and the latter is for others.

7:07 His saying,

7:08 "My means have been cut off" (in quta'at biya al-hibal),

7:10 means the causes and resources.

7:12 His saying,

7:13 "I will not burden you" (la ajhaduka),

7:15 means:

7:16 I will not make it difficult for you to return anything you take or request from my wealth.

7:22 In the narration of al-Bukhari:

7:24 "I will not reproach you" (la ahmaduka),

7:25 meaning:

7:27 I will not reproach you for leaving anything you need.

7:31 As they said:

7:32 "There is no regret over the length of life,"

7:35 meaning over the passing of its length.

7:38 "Bald" (aqra'):

7:40 is one who has lost the hair of his head due to an ailment.

7:43 "Test them" (yabtaliyahum),

7:45 meaning: He examines them.

7:47 "Shunned me" (qadhara-ni),

7:48 meaning: People disliked me and kept away from me.

7:52 "No provision" (la balagh),

7:54 "Balagh" is that by which one reaches the desired thing.

7:58 "From forefathers" (kabiran 'an kabir),

8:00 meaning: from father to grandfather.

8:02 From the benefits of the hadith:

8:07 The permissibility of speaking about past nations,

8:10 especially the Children of Israel,

8:13 for there were wonders among them.

8:16 The obligation of thanking for blessings and not denying them.

8:19 It is a cause for blessing and growth.

8:22 The virtue of charity,

8:25 and the encouragement to be kind to the weak, to honor them, and to help them reach their needs.

8:30 Among the most despicable traits is stinginess,

8:33 for it led those two individuals to forget the blessing of Allah the Exalted upon them and to deny it.

8:40 Stinginess and lying are causes for the wrath and anger of Allah the Exalted,

8:45 as happened to the leper and the bald man.

8:48 Truthfulness and generosity are among the praiseworthy traits,

8:51 and that blind man was characterized by them,

8:54 which led him to gratitude and generosity,

8:57 and he attained thereby the pleasure of Allah the Exalted.

9:02 The reward with Allah the Exalted is based on what appears of a person's deed,

9:07 and according to his intention.

9:09 Providing guidance and instruction through stories,

9:12 because their impact is more profound on the souls.

9:15 The permissibility of asking by Allah,

9:17 as the angel did with the bald man, the leper, and the blind man.

9:22 When blessing settles in something,

9:25 it makes the little much,

9:27 and the opposite is also true.

9:30 Sincere gratitude to Allah the Exalted

9:33 is manifested in the servant's acknowledgment of Allah's favor upon him,

9:37 with his heart and his tongue,

9:39 And he was quick to spend in the way of Allah.

9:42 Allah the Exalted says:

9:44 "If you are grateful, I will surely increase you [in favor]."

9:49 On the authority of Abu Ya'la

9:51 Shaddad ibn Aws, may Allah be pleased with him,

9:54 from the Prophet, peace and blessings of Allah be upon him, who said:

9:58 "The wise person is the one who subdues his soul

10:01 and works for what comes after death,

10:03 while the helpless one is the one who lets his soul follow its whims

10:07 and relies upon Allah for [the fulfillment of] his desires."

10:10 It was narrated by al-Tirmidhi.

10:12 Al-Tirmidhi and other scholars said:

10:15 "Subdues his soul" means he holds it to account.

10:19 "The wise" refers to the intelligent and prudent person.

10:24 "The helpless" refers to the weak person who neglects what must be done.

10:31 Among the benefits of this hadith:

10:33 The obligation of being firm with one's soul and holding it to account.

10:38 Preparing for what comes after death through righteous deeds.

10:43 Whoever follows the desires of his soul

10:45 has gone astray and led others astray.

10:47 One should not rely on false hopes and deceptive illusions,

10:52 for Allah the Exalted rewards people for what they have done,

10:56 not for what they wished for without action.

10:59 On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

11:05 The Messenger of Allah, peace be upon him, said:

11:09 "Part of the excellence of a person's Islam

11:11 is his leaving alone that which does not concern him."

11:13 It was narrated by al-Tirmidhi.

11:15 "Part of the excellence of a person's Islam"

11:18 means it is a sign of his perfection and uprightness.

11:23 "His leaving alone that which does not concern him"

11:25 means he abandons what he does not need and what is not necessary according to the rulings of the Shari'ah,

11:30 not according to whims and the desires of the self.

11:34 Among the benefits of this hadith:

11:36 A person should occupy himself with what brings him benefit in this life and the Hereafter,

11:42 and turn away from everything else

11:45 that he does not need and from which he derives no benefit,

11:48 and which may even harm or trouble him.

11:51 A person should not meddle in the affairs of others,

11:54 for that is part of the perfection of steadfastness in religion.

11:59 On the authority of 'Umar, may Allah be pleased with him,

12:02 from the Prophet, peace be upon him, who said:

12:06 "A man shall not be asked why he beat his wife."

12:10 It was narrated by Abu Dawud and others.

12:13 Among the benefits of this hadith:

12:17 One should preserve the secrets that exist between spouses.

12:23 "A man shall not be asked why he beat his wife"

12:26 because it may be for reasons that are embarrassing to mention,

12:30 or matters that must be kept private.

12:32 This is left to the husband and his mindfulness of Allah the Exalted.

12:37 If matters are brought before a judge,

12:40 and the situation requires questioning and answering,

12:43 then that is permissible to establish the truth and reconcile between people.

12:49 Riyad al-Salihin.

Riyadh Al-Salehin | Episode (13) | Surveillance door (2)

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