Continuation of the tape from the explanation of the Book of Manners in Bulugh al-Maram.

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on manners, from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: . Agreed upon by al-Bukhari and Muslim.
And from al-Nu'man ibn Sam'an (may Allah be pleased with him), who said: . Narrated by Muslim.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Ibn Hajar (may Allah have mercy on him) said in his book Bulugh al-Maram, regarding what he transmitted from Abu Hurayrah (may Allah be pleased with him) in the chapter on manners from the comprehensive book: From Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him and his family) said: . This is among the prescribed manners that bring comfort, tranquility, and contentment to the servant. For Allah (Glorified and Exalted is He) created the measures of all things and decreed all things before He created the heavens and the earth by fifty thousand years. Indeed, Allah decreed the measures of all things before He created the heavens and the earth by fifty thousand years, when He created the Pen that writes the decrees. He said to it: Write. It said: My Lord, what shall I write? He said: Write what is destined to happen until the Day of Resurrection. So it wrote that. Thus, what befalls a person was not going to miss him, and what misses him was not going to befall him. When Quraysh said: meaning that it was not revealed to Muhammad. They were saying this with their tongues, although they knew that Muhammad (peace and blessings be upon him) was the best of them and the most noble in lineage, and the greatest in status, until they used to call him the Trustworthy one before he was sent, and they respected and honored him. But when Allah sent him with His message, their hearts turned away. And they said: meaning: Ta'if and Makkah. . Allah the Exalted responded to them: meaning: Are they the ones who distribute the favor of Allah? . Meaning: We look at a reality. Allah has preferred some people over others. This one is rich and this one is poor. And this one is in between. This one is healthy and this one is sick. And this one is in between. This one is tall and this one is short. And this one is in between. This one is knowledgeable and this one is ignorant. And this one is in between. And so on. Allah the Exalted made everything varied in degree, so that people realize that everything is by the divine decree and destiny of Allah. You will find two men who enter into knowledge to learn, and one lags far behind the other, while the other excels over him. The teacher is the same, the lesson is the same, and the time is the same. You will find two who trade, each exerting effort to obtain wealth. One goes from loss to loss, and the other from profit to profit. All of this is by the divine decree and destiny of Allah. So if you want to know the magnitude of Allah's blessing upon you, do not look at the one above you. If you look at the one above you, you will belittle Allah's blessing upon you. For example, a person has ten thousand riyals. If he looks at the one above him who has ten million riyals, he says: Allah has not provided me with anything. But if he looks at a person who does not have ten riyals, he says: I am in good condition, Allah has provided for me. For this reason, the Prophet (peace and blessings be upon him) commanded that a person should look at the one below him. Similarly, a person may remain for a year or two in the pursuit of knowledge, and his brother may have joined him, but the brother excelled him greatly, becoming more knowledgeable, more understanding, and bolder in knowledge, while he remained below that. But there is a third who joined them and knows nothing. If he looks at the one above him, what will he say? He will belittle the blessing and say: Allah has not given me anything. If he looks at the one below him, he will say: Praise be to Allah, I am in good condition. A person to whom Allah the Exalted granted health, health by which he can perform the obedience of Allah, and his needs and the needs of his family, and that is fine. But there is someone with greater health, wealth, and joy. And there is a third below him, with many illnesses and little wealth. Who does he look at? The second one or the first one? He looks at the second one, the one below him, so that he knows the magnitude of Allah's blessing upon him. For example, a person to whom Allah the Exalted granted the ability to walk, walking steadily. He speeds up if he wishes and slows down if he wishes. Another walks, but he is lame. Since Allah created him, he has been lame. And the third is paralyzed. He cannot walk. This lame man, who is between the two, if he looks at the strong one, what will he say? He will say: Allah has not given me anything. So-and-so is stronger than me and more capable of walking. I have nothing. If he looks at the second one, the paralyzed one, he will say: I am in blessing and good. And apply this to the entire world: knowledge and wealth, health, family, and others. This is a person who married and Allah made the matter easy for him. A wife came to him who pleased him in her character, religion, beauty, and everything. Another married and was not successful. And a third married, but it was not like the first and not like the second. This one is in the middle. If he looks at the first, he will say: I was not successful, and no wife came as I wanted. If he looks at the second, he will say: I am in good condition. So all these matters, as the Prophet (peace and blessings be upon him) said, who guided his Ummah to all good, guided the Ummah to be content with what Allah has provided for them. He said: . And success is from Allah.
In the name of Allah, the Most Gracious, the Most Merciful. The author (may Allah have mercy on him) mentioned in his book *Bulugh al-Maram*, in the chapter on proper conduct, from the comprehensive book, the report of al-Nu'man ibn Sam'an (may Allah be pleased with him) that the Prophet (peace and blessings be upon him and his family) said: . In this is an encouragement to have good character, and that it is part of righteousness. Righteousness is among the descriptions of the people of Paradise, as Allah (Mighty and Majestic) said: . The meaning of good character is that a person should be broad-minded and have an open chest. It is divided into two categories. The first: good character with Allah (Mighty and Majestic), by which a person accepts Allah's cosmic and legislative rulings with an open chest and tranquility. If Allah commands something, his chest does not narrow because of it. If He forbids something, his soul does not cling to it. If Allah decrees upon him a matter of divine decree, such as illness, an accident, or otherwise, let him have an open chest and be pleased with Allah (Mighty and Majestic) as his Lord. For He, Glorified and Exalted is He, is the Lord of all things and their Master. He does what He wills with His servants. He does nothing except for a great wisdom. How many people have had their ranks in Paradise reduced, so Allah tests them with something from the matters of this world, and by that they ascend in ranks! So one accepts Allah's decrees with an open chest. He does not groan, nor does he lament. Rather, he says: "I am pleased with Allah as my Lord, Islam as my religion, and Muhammad as my Messenger." As for sin: it is what stirs in the soul. That is: it weighs heavily on the soul and one hates it. And one hates for people to find out about it. But the Messenger is addressing a Companion who loves acts of obedience and hates sins. He is addressing a person in an Islamic environment who hates for people to find out about his sin, while he is in sin. This is not a standard for everyone. How many people are there for whom sin is an easy matter! I seek refuge in Allah. It does not stir in their souls, and they do not hate for people to find out about it, because they are wicked, licentious, vile, oppressive, and misguiding. Rather, they love for people to find out about their sins so that they become negligent regarding sins. How many are there among many of the wicked and licentious people in our time who do not feel shame before Allah or before the servants of Allah. It does not concern them that they commit sins and that people find out about them. But the Messenger (peace and blessings be upon him) is addressing a Companion whose fitrah is sound and whose taste is sound, in a sound society. And it is believed that whoever is like that, it stirs in his chest to disobey Allah (Mighty and Majestic). Rather, you find that perhaps if he falls into a sin unknowingly, he becomes anxious until he is alerted to it. For this reason, when the Prophet (peace and blessings be upon him and his family) said the taslim in the midday prayer, he said it from two rak'ahs before completing the prayer. He went to the front of the mosque, distressed, as if he were angry. Even though nothing apparent had occurred that would warrant his anger. But because he had not completed the worship, his soul became contracted. Many people now, if they forget something from the acts of worship, you find them distressed, worried, with their chests narrowed, until Allah alerts them to it and they perform the obedience. As for people who are open sinners and wicked, these are the ones for whom sins do not stir in their chests, and they do not care if people find out about them. Rather, some of them may even boast of this, may Allah grant us safety. He says, for example, that he went to such-and-such a country, a country of sin, wickedness, and disbelief. He went and stayed in a hotel, and he had dancers and prostitutes, and he committed unlawful sexual intercourse two or three times that night, I seek refuge in Allah. There are people who talk about this because they have removed modesty from their hearts and removed faith from their hearts. So they do not care about sins. If someone says: How is this standard for sin? We say: Yes. This is the standard for sin for whom? For whom? For the believer with a sound heart and sound fitrah. You find that if he commits a sin, even if he does not know about it, he becomes anxious until Allah alerts him to it and he repents from it. In this is an encouragement to have good character and patience with the harm of people.