 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن وثناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوى أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد صورة عبسة عوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم عبس وتولى أن جاءه الأعمى وما يدريك لعله يزكى أهو يذكر فتنفعه الذكرى أما من استغنى فأنت له تصدى وما عليك ألا يزكى وأما من جاءك يسعى وهو يخشى فأنت عنه تلهها كلا تذكرى فمن شاء دكرة في صحف مكرمة مرفوعة متهرة بأيدي سفرة كرام فرر قتل الإنسان ما أكفرى من أي شيء خلقى من نطفة خلقه فقدرى ثم السبيل يسرى ثم أماته فأقبرى ثم إذا شما يقضى ما إنسان صببنا الماء صبا مشققنا الأرض شقا فأنبتنا فيها وعنبا وقضبا وزيتون ونخلا وفاكها وأبا متاعا نعامكم فإذا جاءت الصاحة يوم يفر المرء من أخيه وأم وصاحبته وبنيه لكل مرء منهم يوم إذا شأنوا يسفرى ضاحكة مستبشرة وولدنا عليها صورة عبسة هذا الصورة صورة عبسة يأتي في أفاز عبد الله ابن أم مقتوم هذا الصورة يأتي في أفاز عبد الله ابن أم مقتوم عائشة قال أنها أتها إلى رسول الله عبد الله ابن أم مقتوم وقامت إلى أفاز عبد الله one day وقامت إلى أفاز عبد الله وقامت برسول الله وقامت برسول الله وقامت بقامت أم وصاحبه وقامت برسول الله وقامت برسول الله وقامت برسول الله مستاني هناك. والله سبحانه وتعالى يسندون عبس وتولى. عبس وتولى أن جاءه الاما. عبس the profit frowned وتولى. And he turned away عليه الصلاة والسلام. أن جاءه الاما. When the blind man came to him. He turned away صلى الله عليه وسلما. The scholars of Tafsir are in unanimous agreement that the one who frowned and the one who turned away is a prophet. This is each man. There's no dispute. This verse, the one who frowned and the one who turned away the scholars of Tafsir, the scholars who done exegesis on this verse. They are all in unanimous agreement, all of them, that the person who turned away and frowned was a prophet. They are also in consents and all in agreement that the one who the prophet frowned to and the one that the prophet turned away from is عبد الله يومي مقتون. This is a consents. So the one who frowned and turned away is a prophet. And the one who was turned away from and was frowned at is who? عبد الله يومي مقتون. This is a consents. Not two scholars of Tafsir have differed on this. So this is an إجماع. And I mentioned how the prophet صلى الله عليه وسلم was the one who turned away based on حالية الإمام ترمي ترمي ريطن في السنة. Here there's a question. الله سبحانه وتعالى he referred to عبد الله يومي مقتون as a blind individual. And we know Allah said in the Quran ولا تنابز بالألقاب. Don't throw at each other nicknames. Don't refer to a person a deficiency that's in them. You're not allowed to refer to a person with a deficient characteristic that is in them. But we find Allah سبحانه وتعالى saying in this آية. And when the blind one came to the prophet. So how do we reconcile between the two verses? The scholars of Tafsir, they said it's very easy. There are two answers. Number one. The first answer is الله سبحانه وتعالى he described عبد الله يومي مقتون as blind to inform us while reading the verse that when عبد الله يومي مقتون came and the prophet was talking to Khufar of Quraysh. This was not out of rudeness. He was blind. He couldn't see. It was an excuse of the fact that he wasn't aware of the prophet was busy and talking. عبد الله يومي مقتون was not aware of that. So that's why Allah سبحانه وتعالى chose to bring that description So when you read the verse you're automatically going to know is due to his blindness while he wasn't aware that the prophet was talking and he was conversing with a group of people. The second is if a person is famous with a characteristic and it's known that he doesn't have a problem with it. It's not a pressure on him to be referred to this. He doesn't mind. He doesn't have a problem with it. And he doesn't mind in the sense where he personally doesn't mind. It's not that you forced him into it. It's not that you gave pressure on him. He genuinely doesn't mind you referred to him in this name. Then this is لا بأس به. There's no harm in this. For you to refer to him as this. And it does not enter the verse ولا تنابذ بالألقاب. ولي ذلك الامام البخاري في الصحيحة. بخاري as you all know. He has an authentic book. And بخاري صحيح كتاب. His chapters are basically his understandings. These are his opinions and his views. بخاري باب وهي called it باب. ما يجوز من ذكر الناس نحو قولهم أرطويل والقصيل. The chapter that it's permissible to say about a person such as the following statement. The tall one. The short one. You're allowed to say. And then بخاري اصدق هارزولي's chaptering. وقال النبي صلى الله عليه وسلم. And the prophet said ما يقول دوليا ديني. What دوليا ديني is saying? دوليا ديني was a man who had long arms. And the prophet referred to him as what دوليا ديني. And this is the story. The prophet prayed a Salah one day. And as he was praying, the prophet صلى الله عليه وسلم he shortened the prayer. And when he shortened the prayer دوليا ديني said يا رسول الله is the prayer shortened. Or did you do a mistake? So the prophet صلى الله عليه وسلم said لا ننتظر. So the Salah hasn't been changed. No, did I get it wrong? And the prophet turned towards the people and he said is the matter as دوليا ديني is saying? Is it as he is saying? Did I get it? Did I shorten the Salah? So the prophet referred to him as what دوليا ديني. حافظ إبن حجر who comments on صحيح المقاري his explanation of the book. He explained the whole book. He was explaining it for 16 years. حافظ إبن حجر what he did was he commented on this chaptering. He bought a benefit out. He said معقودة لبيان حكم الأرقاب وما لا يعجب الرجلة أن يصف به مما هو فيه وحصل أن اللقب إن كان مما يعجب الملقب ولا يطراء فيه مما يدقل فيه نهي الشرع فهو جائز أو مستحب وإن كان مما لا يعجبه فوحرام ومقول إلا إن تعينا طريقا إلى التعريف به حيث يشتهل به ولا يتميز عن غيره إلا بذكره إن يسمى أكثر أكثر روات روات من ذكر الأعمش والأعرج والحوهما وعاليم وغدرن وغيرهم والأصل فيه قول اللبي صلى الله عليه وسلمة حافظ مكشن here that if a person has been given the name and they don't mind they don't mind them being referred to this being called tall or being called short there is no problem if the person doesn't mind he is happy with it it doesn't fall under also if you say that description because it's very hard to distinguish him from other people then you can you're unable to remember the brother's name the black brother this does not become a racial statement nor is it a or the short one the brother the short brother you're here trying to explain there are many scholars of Hadith their names are actually deficiency or a characteristic in them like the statement and others means their eyes were not straight their eyes they cross-eyed these were descriptions they were given so they can be identified from other people who were narrators it was a way to distinguish them from one another so he says that it's permissible in this situation and I'm from a community it is it's from the norm it's huh? to give people nicknames you rarely come across a Somalian person who hasn't been given a nickname they always give every single person they see a nickname it has to be done they try their hardest not to do it to the females but I don't know if they succeed in that but every single person they meet they try to say something so if they see that the person is limping in their walk they've got a name for him if the person is short they've got a name for him even if the person is too tall they're still calling short if the person is very very tall they use the opposite and you can imagine it's a country a war-torn country so people have deficiency there's going to be deficiency in one person or another so there's nicknames that are given so the person should avoid calling people names that they don't like if the person is told that they don't like this name you're not allowed to refer to them at it I'm going to call them to it عبسة وتولى the prophet he found وتولى and he turned away أن جاءه الأعمى when the blind man came to him عليه الصلاة والسلام the prophet became busy with a rich this believer when a person who was blind and weak was present وما يدريكه الله يقول سبحانه وتعالى وما يدريكه and what would make you perceive العله يزكى that perhaps he might be purified here Allah سبحانه وتعالى he's saying to the prophet what has given you the knowledge Muhammad that this blind man which you have frowned at in his face that he will purify his sins and his shortcomings by the remember you give him then who then this disbeliever that you're talking to وليدريكه we took in surah to نازعات if you guys remember that the word the word يزكى wherever you find in the Quran what did we say it means who said that statement no the word we said from the kullيات التفسير from the comprehensive definition of the Tafseer of the Quran we said that the word يزكى is what is Islam who said that from the Mufassirin what I mentioned it yeah ابنو زيت he said that wherever you find يزكى it means Islam so this verse is going to mean وما يدريكه and what made you perceive that لعله يزكى that he may be that he might be become a Muslim so it shows that عبد الله ابنو مقتوم was not a believer before that based on the commentary of who ابنو زيت that عبد الله ابنو أمي مقتوم was a disbeliever he wasn't a believer yet that if the prophet spoke to عبد الله ابنو أمي مقتوم that he would have listened and that he would have taken your advice from you and he would have how do you know that this one wouldn't have when you're preoccupied with this one why don't you think to yourself محمد الله يسين and why don't you perceive the idea that this man عبد الله ابنو أمي مقتوم may become a believer from your advice and he may purify himself and he may turn to الله سبحانه وتعالى then this one you're busy yourself with and this إن شاء الله وتعالى as we're going to see is as the Arab say وسمع يا جامع this speech is not being directed at the prophet صلى الله عليه وسلم really the people who have been spoken to here is who us that we should know that when we're talking to we're giving دعوة people generally like to see those who are rich and talk to the rich ones and the wealthy ones and the ones who've got reputation and name and think to themselves that these are the most important ones that دعوة should be given to when really no the followers of the prophets and the messengers are who بعفاء القوم the weakest of people follow the prophets as هرق العظيم الروم when Abu Sufyan and him were talking what did he say are the ones who follow him the rich and the wealthy or are they the poor and the needy ones هرق العظيم الروم what did he say the needy and the poor are the ones who followed and then look what he said to him وهم اتباء الرسول and those are the followers of prophets this is the قاعدة that he really knew the followers of prophets are generally the weak we're going to see that soon شاء الله وتعالى so Allah سبحانه وتعالى say to the prophet عليه الصلاة و سلام that what made you perceive that he's عبد الله من المقتوم might be purified and may take your guidance and your advice او يذكر فانتنفع with دكرام or be reminded and the remembrance would benefit him that عبد الله من المقتوم you give him a reminder and that remembrance and that reminder that you give him would benefit him now if you look at the verses عبسة وتولع عبسة in the Arabic language here is a third party الله is not talking to the prophet he's not saying to him وحمد you frown your face and you turned away the scholars they say because the reason why الله سبحانه وتعالى when he's reprimanding the prophet عليه الصلاة و سلام it is من باب التلطف to be soft not to talk to him it's to talk to the people other than him are you with me the person is not for him عليه الصلاة و سلام it's for who for us so he wasn't spoken to and when the prophet صلى الله عليه وسلم this verse came of course he became very sad he became very sad وما يدريك and whenever عبد الله من المقتوم would come it was narrated that the prophet would always take off his upper garment that he would wear and he would put it on the ground عبد الله من المقتوم and he would say sit down the prophet would do that for him it was narrated وما يدريك and what would make you perceive that perhaps he might be purified لعله يا زكا or يدك كارو فتنفع with ذكرة or be reminded and the remembrance would benefit would benefit him he Allah سبحانه و تعالى mentioned two things he mentioned يزكا and he mentioned يدك كارو what is the difference between the two يزكا if we take the call of Ibn Zaid then he becomes Islam if we take other than that يزكا means تصفية it means to purify from yourself any filth or any dirt that's with you whether it be شرك number one whether it be بدع it's innovation number two and whether it be sins those are the three harms that are in humans شرك بدع and sins you get rid of it before you come with the three opposites الترجيد والسنة توطع تأحيد and then the sunnah and then the obedience so before you pour water into a cup what do you need to do you need to clean it that's what the word يزكا means يزكا means to clean it first يزكا means what to then pour the water in it are you with me brothers that's one view the second view of scholars they say يزكا means that he's going to fully take your remembrance on board and he's going to be fully purified that's what يزكا means أي يذكر means that later he doesn't really need a big reminder little reminder will benefit him الله they say سبحانه وتعالى اما من استغنى فأنت له تصدر الله سبحانه وتعالى he says اما من استغنى and as for he who thinks himself without need he thinks he's not in need اما من استغنى the one who believes he's rich and he's sufficed he's in no need of it who is this person the miking they said it's one of two the first one is أنه لم يكن في مجرد فرصة العرسم المساعدة هذا one الثاني هو صناديد مشركي قريش المدينة قريش الذي عندما فرصة العرسم المساعدة معهم وحاول أن يحاول لهم المساعدة وخبرهم أن يأتيوا إلى إسلام يشعرون أنهم جيد أنهم جيد لا يحتاجون إيمان وهذا هو مجرد أن كفاة ستقول to you ما سيكون إسلام معي ما سيكون لديه يعتقدون لهم دراهما معدودة المساعدة المساعدة المساعدة المساعدة المساعدة المساعدة يشعرون أنهم لا يحتاجون لا يحتاجون إيمان ويأتيون منها اللهم يقول to the prophet أم مانستاللناء الذي يعتقد أنه لا يحتاجون إيمان للمساعدة يجب أن تأتيوا إلى إيمان يذهبوا إلى إيمان يخبرونه أن ما يوجد هو مجرد يمكنك أن يكون لديك as much money as you want هذا إيمان you're in need of it ونحن لا تستطيع أن تستطيع إعادة جيدة من عملة صالحة من ذكرين أقول أنت وهو ومؤمن فلا نحيانه حياتا طيبة ونذهب لتعطيك جيدة كما الله سبحانه وتعالى يقول ثم الله يقول وما عليك ألا يزكى وليس على أنك هو أي بلين إذا لم يكون لديك إذا بعد أنك لديهم المساعدة وأنك لديهم المساعدة وأنك لديهم وكتبهم أن تأتي إلى إسلام ثم تشعر أن لا one is listening to you they're not taking your advice الله يقول وما عليك لا يوجد بلين عنك محمد ألا يزكى أن هذه المساعدة لا تستطيع أن تستطيع أو أن they're not taking on a board what you have brought forward to them ويقول إنما أنت منذر محمد you are nothing except a warner that's your job just warn them as Allah said فإنما عليك فإنما عليك فإنما عليك محمد على you is only to convey the message الله also says ليس عليك هداهم قايدينهم is not for you that's not your job many people think that when they give da'a for a couple of years if the da'a is not taken on board straight away they feel like subhan Allah I have failed no you haven't failed that's not the job of a da'a it's not the job of a person who's giving da'a that results come from your da'a you don't necessarily have to have a large followers large people who follow you don't have to that doesn't show anything ولداليكة we know that there's going to come a prophet the day of judgment يأتي نبيون وليس معه أحد there's going to come a prophet and there's no one with him is there anyone with him by himself he's going to come the day of judgment no followers no one took his religion no one followed him and no one submitted to his deal are you with me brothers يأتي نبيون وليس معه أحد so we're going to say that prophet didn't do da'a is that what we're going to say now what's happened is that many people because they think da'a is connected to the number what they will do is they will run after the number whatever it may cause the da'a doesn't make sense whatever will bring the crowd and that's wrong the religion is what you have to convey الله also says in another ayah لست عليهم بمصيط محمد you're not one who governs them one that you can force them and take the religion and put it into their hearts that's not your job محمد is to go out there to convey the message to tell them about what Allah said to tell them what Allah prohibited and once you convey that if they take it from you good if they don't you've not done anything wrong just follow the legislative way and as we said before فرعون الله knew that فرعون would not take Islam the religion of Musa الله knew he was going to take it and Allah knew that فرعون would not submit to the Lord and the only one but still did he tell him to go to فرعون he did he said إذهب إلى فرعون إنه طغا فقول له قول الليين لعله لعله يتركر ويخشى go to فرعون speak to him in a soft way maybe he may turn back from his transgression but Allah knew that فرعون won't come but the Prophet of Allah Musa was being told you come with the means leave the results with me there are some scholars if you look at their biographies and you look at their lives they lived and some of them spent their lives in prison they want nothing they were insignificant in their community no one looked up to them they were but when they died what did they become أئمة أئمة you rarely come across books except their quality their reference صح so sometimes you may not see the fruits of your hard work you may not see it and it may not happen for you that doesn't mean that you went wrong and everything went wrong and you do the religion how it was meant to be done that's why Allah says to the Prophet there is no blame upon you محمد الله يزكى if they will not be purified if they don't take guidance from this this is nothing upon you here I have to mention a powerful benefit which is I read from ألمام القرط برحمه الله and before him ألمام الرازي both of them they said something they said that عبد الله بن أم مقتوم what he did was wrong قرط بي he criticized عبد الله بن أم مقتوم's action الرازي when even a step further and he said that عبد الله بن أم مقتوم كان يستحق التأديب وزجر he deserved to be managed and to be told to stop what he was doing and the reason why he says is because he said عبد الله بن أم مقتوم even though he was blind he could walk he could hear that the Prophet was talking to somebody he could hear people who are blind he said their hearings are very strong so he knew that the Prophet was speaking and he interrupted the Prophet's speech and he spoke wrong so he was faulted and he is correctly faulted and he is wrong in what he did this is what قرط بي said and الرازي did and both of them are wrong to say that for two reasons the first one is the first one is عبد الله بن أم مقتوم the verses in the صورة عبسة had actually praised him where Allah said و أما من جاءك يسع the one who came to you striving وهو يخشى and he is in a state of fear so Allah praised عبد الله بن أم مقتوم doings and the way he came to the Prophet the second is عبد الله بن أم مقتوم was blind and Allah said in the Quran صورة الفتح ليست على الأعمة حرج the blind there is no harm on him when he does because of his blindness he is excused for it so he is مرفوع عنه الحرج you can't blame him because of his blindness he is excused not to mention that Allah specifically chose to mention that description of his to show you that he was unable he was unable and he didn't know that's very important عبد الله بن أم مقتوم who was he عبد الله بن أم مقتوم was a noble companion he has many virtues in the Quran and his many virtues in the Sunnah let's mention some of it the first one is what I mentioned Allah praised him in how he came to the Prophet Allah said و أما من جاءك يسع محمد as for the one who came to you striving وهو يخشى and he was in a state of خشية خشية means فيها مع التعظيم خشية is greater than خوف خشية means فيها with venerating glorifying Allah that's how عبد الله بن أم مقتوم came so Allah praised him سبحانه وتعالى also عبد الله بن أم مقتوم as an Imam who was narrated عبد الله بن أم عمر that كان لرسول الله صلى الله عليه وسلم مؤذلاني that the Prophet صلى الله عليه وسلم who used to have two individuals who used to do أذان for him who are they عبد الله بن أم مقتوم and بلال both of these companions بلال and عبد الله بن أم مقتوم both of them were the callers of أذان and the Prophet صلى الله عليه وسلم told us the virtue of those who do the adhan that they are going to come that the people who do the adhan are going to come the day of judgment with the longest neck this is a sign of beauty they are going to come أطوى الناس العلاق يوم القيانة so they praised عبد الله بن أم مقتوم was a muaddin who used to call the people to the best of actions which is صلى الله عليه وسلم that's a virtue for who lacking the Prophet عليه who is a muaddin of the Prophet also بخاري narrated in his صحيح من حليتي رضي الله تعالى عبده that the Prophet صلى الله عليه وسلم زيد was sitting with the Prophet and the Prophet صلى الله عليه وسلم had his thigh on top of the thigh of زيد بن أتابت are we all together they were sitting so close that the Prophet placed his thigh on top of the thigh of زيد بن أتابت are we all together brothers and as the Prophet صلى الله عليه وسلم was sitting he said to عبد الله زيد بن أتابت right he was dictating for him an ayah he said write this زيد got ready and he started to write he wrote the ayah لا يستوي القاعدونة من المؤمنينة والمجاهدينة في سبيل الله I never read the verse wrong the ayah came down like that Allah says لا يستوي القاعدونة they are not the same and they are not equal the one who sits back from jihad who does not participate in jihad he stays at home he sits back القاعد is the one who doesn't participate in the battlefield لا يستوي القاعدونة the ones who sit back are not equal to what والمجاهدونة في سبيل الله and those who go out and fight in the cause of Allah they are not equal how can they be the same one is defending the deen and defending the religion with his blood his wealth and everything and another one is sitting at home they are not the same عبد الله بن أومي مقتوم when the ayah was being written by who زي دبنه زي دبنه ثابتن زي دبنه ثابتن was writing it عبد الله بن أومي مقتوم he had come in when he came in while زي دبنه ثابتن said while I was writing the best he said والله بي الله لو أستطيع الجهادة لجاهة oh messenger of Allah if I was able to fight in the cause of Allah I would have I would fight in the deen of Allah وكان أعمى and he was blind عبد الله بن أومي مقتوم in other words I have something that's preventing me from fighting I want to be from those who are the Mujahid but here this verse is taking that value away from me due to the fact I'm blind فأنزل الله على رسوله الله sat down on the prophet عليه الصلاة والسلام a revelation زي دبنه ثابتن said the prophet's thigh was on top of my thigh and whenever the prophet's revelation would come on him his body would become very weight heavy extremely so the prophet's thigh pushed down the thigh of زي دبنه ثابتن so much so that زي دبنه ثابتن he said I fear that it might fracture my thigh that the prophet's thigh may break my thighs into pieces the way it was pushing me down and it was hurting me and then the ayah came down on him عليه الصلاة والسلام غير رأوله ضرر except those who are blind and this exception this response only came down for Abdullah ibn Ummaqtun الله responded for him to tell him those who are blind are an exception of this particular statement so this is a virtue for Abdullah ibn Ummaqtun he's a صحابيون جليل another thing that we need to realize brothers is that this concept that many people have today which is to distinguish between those who are weak and those who are fortune and rich and those who are poor and weak you just push them to the side when you give دعوة الله سبحانه وتعالى he said to the prophet these are evidences that make us value those who are sometimes look down at Islam is a religion of who is best إلا أكرامكم عند الله أتقاكم the best amongst you is that one who is pious he can be from whatever background he wants he can be from whichever community he wants he is the best among you in the eyes of Allah if he comes with what? piety الله سبحانه وتعالى ولا تطرد الذين يدعون ربهم الغداءة والعشي محمد do not take away and kick out of your gatherings those who are calling to their Lord in the evening and the afternoon in every moment of their life they are spilling begging Allah supplicated him they are true slaves of him don't push those people away you readون وجه they are looking for the face of Allah سبحانه وتعالى ما عليك من حسابهم من شيء their accountability is not upon you nor is your accountability upon them وما من حسابك عليهم من شيء فتضروضهم محمد if you throw those people out of your gatherings and you push them away and you dismiss them and you belittle them فتقون من الغاليمين you are going to be from the transgressors you are going to be from the people who have exceeded their limits you are going to be from those wrongdoers وكدالك الله they say unlike that فتنا بعضهم ببعضن we have tried some of them over others what does that mean it means that the disbelievers the argument was that we are not going to come into Islam because look at these people are we going to sit with these people we are the rich ones الله says وكدالك unlike that فتنا we tried those who refused to enter Islam because of the poor people around the Prophet ليقولوا ليقولوا so they say هؤلاء من الله عليهم are these people are these people the ones who are not favored over us meaning we are the rich ones we are the upper class and you are telling us that the lower class the weak ones the poor ones are blessed by Allah and favored over us who are the wise ones who always used to place the plan and these used to follow our plan now Allah has somehow favored them and they guided and we are disbelievers and we are the wrongdoers لقد ملأ ليقولوا هؤلاء من الله عليهم بيلينا عليس الله doesn't Allah know بأعلم بالشاكلين those who have got you to وإذا جاءك النليلا الله then says to the Prophet if they come to you الذين يؤمنون بآياتنا those who believe in our verses if they come to you فقوا and say to them those people if they come to you the believers and they come into Islam regardless of their background and what they are if they come to you فقوا and say to them سلام عليكم peace be upon you حتى ما ربكم على نفسي الرحمة الله has obliged on himself and he's made it obligatory on himself to bestow upon you his mercy now that you've come into Islam peace be upon you and Allah has made it upon himself that he's going to have mercy upon you أنه من عمل منكم سؤال any one of you who has done crimes and has done wrongs before ثم متابن من بعد and then he repents from it واصلح on any perfect situation فإنه غفر الرحيم الله is one who is forgiving and he is one who is merciful also الله says in another ayah وصبر محمد be patient the word sabr in Arabic language what does it mean حبس نفس imprison yourself imprison yourself with who معللينة with the ones يدعون ربهم those who are calling to their Lord بالغداة والعشي يريدون واتهم imprison yourself be patient with them sit around these words these companions who are with you بلال سوهيب الرومي سلمان الفارسي the lives of these people not from the upper class be patient and restrict yourself and restrain yourself in their gatherings ولا تعدوا عيناكة عنهم don't turn your face and your eyes away from these individuals to redo زينة الحياتي الدنيا don't turn away from these ones whilst you're looking at the other ones so you can get glamors and the glitters of this dunya ولا تطع and do not obey من أغفلنا قلبه those whose hearts we have locked and placed on them seals and the glitters of our remembrance والتبع and they have followed هوا who their desires وَكَانَ أَبُوا فُرُطَى and their matters have become scattered from them don't obey those people a people who have made their Lord their desires don't listen to these people don't obey a disbeliever who chose to follow his desire who chose to turn away from the remembrance of Allah don't obey these people their matters is what كان أمره فُرُطَى however much it seems that their matters are organized and their matters are together the truth of the matter is Allah is saying وَكَانَ أَبُوا فُرُطَى their matters are scattered it's not going to go alone also Allah سبحانه وتعالى He said about نبي الله نوح عليه صلاة والسلام نوح صورة who there's a long story that happened نوح said وَلَقَدْ أَرْسَمْنَا نُوحَنْ إِلاَقُومِ نوح came to his people and when did he say to them لكم نذير مبين I am a clicker wall of you guys لا تعبدوا إلا الله don't worship anybody other than Allah إني أخافوا عليكم عذابة يومٍ أليم I fear for you all a severe punishment عذابة a punishment يومٍ ايدي أليمٌ نسبيه فقال الملاغ اللذين the group ملأ is a group فقال الملاغ اللذين كفروا a group of those disbelievers they said to the prophet نوح من قومي from his people ما نراك we do not see إلا بشرة مثلنا we do not see you except as a human like us all we know you is as a human like us you're not a human وما نراك and we don't perceive you the only way we see you is تبعك إلا اللذين هم أراضيننا بادي الرأي the ones who have followed you are the low ranked pathetic ones have followed you insignificant ones are your followers that's how we look at you وما نرا لكم and we do not see for you علينا من فضلي that you have any virtue of us we don't see that بل نظم نقل كاديم we believe you're all liars these are statements that you hear from people who always say للعلماء people of knowledge they say this to the prophets and they say to those who inherited the prophets they accuse them of what of being nothing insignificant to them تحقين and belittle them قال يا قومي نبي اللهم نوح say to all my people أرأيتهم إن كنتوا على بييدة من ربي how about if I am on clear proofs I have proofs my Lord I am right and you guys are wrong if that was the case وأتاني رحمة من عندي and Allah has placed for me and He's given me a mercy from Him I'm blessed with by Allah's mercy what about if this case is like that فعمية عليكم and you guys are blinded from the truth what would this situation mean ألوزمو كموها should we then burden you into it وانتم لها كاريهون what you guys are averting from it turning away from it ويقومي my people لا أسألكم عليه مالا I am not asking you guys for money I am not asking you for دينار ولا ديرهر I don't want money for you guys إن أجري إلا على الله my reward is only with Allah وما أنا بطاري and I am not going to kick off a kick away and I am not going to get rid of الذين أاملوا those who will believe us إنهم ولاقوا ربي these are going to meet their Lord في بطاري ولكني بط أراكم I see you all قوما تجهلون a group of people who are أكسسيبا إذنها I am not going to get rid of these people around me because this is what they were saying if you want us to sit with you if you want us to listen to you get rid of these people you are sitting with لا we can't sit in a gathering where the people it just doesn't look nice we need a good gathering we are rich we are up there we are upper class are you going to make us sit with people who are once our slaves are you really going to do that that's what Quraysh was saying that's what they were saying وَيَا قَوْمِ look what the Prophet said وَيَا قَوْمِ my people مَيْ يَنْ صُورُونِ مِنَ اللَّهِ who is going to give me victory from my Lord إِنْ طَرَتُهُمْ if I keep these people of my gathering who is going to give me victory أفلأت الأكرول are you guys not taking these reminders that you've been given ولا أقولوا لكم and I'm not going to say to you guys أندي خزائن الله that I have the treasures of your Lord that I have the keys to all your provisions I'm not saying that to you ولا أعلم الغيب and I'm telling you guys now I do not know the unseen let me let you know how to say this ولا أقولوا and I'm not going to say to you guys إني ملك I'm an angel I'm not saying that ولا أقولوا and I'm not saying to you لِلَّلِينَ تَزْدَرِ عَيُونُكُمْ those who you're looking down at and you're belittling them لَيُؤْتِهُمْ اللَّهُ خَيْرًا I'm not going to say to you guys that Allah is not going to give these people good of course he would these people you're belittling I'm not going to make you guys hear what you want to hear by saying to you guys I'm just trying to keep them in these circles so they just don't give me hard time no I'm telling you now these who I'm with you're looking down at لِلَّينَ يُؤْتِهُمْ اللَّهُ خَيْرًا and I'm not going to say to you Allah is not going to reward them الله will الله أعلم with me ما أفهم الله knows what's in people's hearts إِلَّيْ إِذَلَّمْ إِنَا فَالِمِينَ and if I keep them out of my gathering and I get rid of them just so I can get you guys then I'm a wrong doer I can't so what you find here is that this concept of these people are upperclass and what do you find generally nowadays VIP سبحان الله صحيح it's a VIP this is all against مصور سلوحيين and you with me brothers VIP is the one who goes to Jannah to the Sheridops صح even sometimes what do you find in the lecture they say that the last speaker is the best the lecturers were giving reminded to Allah سبحانه وتعالى calling the people to the deal the best to last they're dividing between the speakers the people are different you have the front seat is this much this is much in our religion never there وليداليك الله سبحانه وتعالى the Prophet ﷺ هرقل عظيم الروم when he asked Abu Sufyan he said to him فأشراف للناس يتمعوا له أم ضعفه who are the followers of Muhammad are they the the Ashraf the chiefs and the tribal leaders or are they the weak ones and Abu Sufyan he responded by saying بالبعفاءهم هرقل they said in response وهم اتباعوا الرسول these who you mention are the followers of prophets the people who follow prophets are people whose hearts are not connected to the dunya underline that always remember that they have no attachment to this dunya يا إخوة if you really want to be a follower of the prophets you need to be as far and as this detached from the dunya as much as you can the more you're clinging on to the dunya and the more you're into it the more you eat into your heart into your following of prophets إن شاء الله تعالى I'll give you guys a stopping point here بإذن الله الكريب I know it's very short today I just want these surveys to be done anything which I've said that was wrong is for me and Shaitan and Allah and his message are free from it سبحانك اللهم بحمده أشهد أن لا إلا إلا الله استغفرواك وأتوب إليك